What Shall We Do? : Chapter 13
(1828 - 1910) ~ Father of Christian Anarchism : In 1861, during the second of his European tours, Tolstoy met with Proudhon, with whom he exchanged ideas. Inspired by the encounter, Tolstoy returned to Yasnaya Polyana to found thirteen schools that were the first attempt to implement a practical model of libertarian education. (From : Anarchy Archives.)
• "People who take part in Government, or work under its direction, may deceive themselves or their sympathizers by making a show of struggling; but those against whom they struggle (the Government) know quite well, by the strength of the resistance experienced, that these people are not really pulling, but are only pretending to." (From : "A Letter to Russian Liberals," by Leo Tolstoy, Au....)
• "...the dissemination of the truth in a society based on coercion was always hindered in one and the same manner, namely, those in power, feeling that the recognition of this truth would undermine their position, consciously or sometimes unconsciously perverted it by explanations and additions quite foreign to it, and also opposed it by open violence." (From : "A Letter to a Hindu: The Subjection of India- Its....)
• "Only by recognizing the land as just such an article of common possession as the sun and air will you be able, without bias and justly, to establish the ownership of land among all men, according to any of the existing projects or according to some new project composed or chosen by you in common." (From : "To the Working People," by Leo Tolstoy, Yasnaya P....)
I recollect that during the whole time of my unsuccessful endeavors to help the unfortunate inhabitants of Moscow, I felt I was like a man trying to help others out of a bog, who was all the time stuck fast in it himself. Every effort made me feel the instability of the ground upon which I was standing. I felt that I myself was in this bog, but the acknowledgment did not help me to look more closely under my feet to find out the nature of the ground on which I stood: I kept looking for some external means to remedy the evil.
I felt my life was a bad one, and that people ought not to live so; yet I did not come to the most natural and obvious conclusion: that I must first reform my own mode of life before I could have any conception of how to reform others. And so I began at the wrong end, as it were. I was living in town, and wished to improve the lives of the men there; but I soon became convinced that I had no power to do so; and then I began to ponder over the nature of town life and town misery.
I said to myself over and over again, “What is this town life and town misery? And why, while living in town, am I unable to help the town poor?” The only reply I found was, that I was powerless to do anything for them, First, because there were too many collected together in one place; Secondly, because none of them were at all like those in the country. And again I asked myself, “Why are there so many here, and in what do they differ from the country poor?”
To both these questions the answer was the same. The poor are numerous in towns because all who have nothing to subsist on in the country are collected there round the rich; and their peculiarity is due to the fact that they have all come into the towns from the country to get a living. (If there are any town poor born there, whose fathers and grandfathers were town born, these in their turn originally came there to get a living.) But what are we to understand by the expression, “getting a living in town”? There is something strange in the expression; it sounds like a joke when we reflect on its meaning. How is it that from the country,—i.e., from places where there are woods, meadows, corn and cattle, where the earth yields the treasures of fertility—men come away, to get a living in a place where there are none of these advantages, but only stones and dust? What then, do the words, “getting a living in town,” mean?
Such a phrase is constantly used, both by the employed and their employers, as if it were quite clear and intelligible. I remember now all the hundreds and thousands of town people living well or ill with whom I had spoken about their object in coming here; and all of them, without exception, told me they had quitted their villages “to get a living”; that “Moscow neither sows nor reaps, yet lives in wealth”; that in Moscow there is abundance of everything; and that, therefore, in Moscow one may get the money which is needed in the country for corn, cottages, horses, and the other essentials of life.
But, in fact, the country is the source of all wealth; there, only, are real riches,—corn, woods, horses, and everything necessary. Why go to towns, then, to get what is to be had in the country? And why should people carry away from the country into the towns the things that are necessary for country people,—flour, oats, horses, and cattle?
Hundreds of times I have spoken thus with peasants who live in towns; and from my talks with them, and from my own observations, it became clear to me that the accumulation of country people in our cities is partly necessary, because they could not otherwise earn their livelihood, and partly voluntary, because they are attracted by the temptations of a town life.
It is true that the circumstances of a peasant are such, that, in order to satisfy the pecuniary demands made on him in his village, he cannot do otherwise than sell that corn and cattle which he knows very well will be necessary for himself; and he is compelled, whether he will or not, to go to town to earn back what was his own. But it is also true that he is attracted to town by the charms of a comparatively easy way of getting money, and by the luxury of life there; and, under the pretext of earning his living, he goes there in order to have easier work and better food, to drink tea three times a day, to dress himself smartly, and even to get drunk and lead a dissolute life.
The cause is a simple one; for property passing from the hands of the agriculturalists into those of non-agriculturalists accumulates in towns. Observe towards autumn how much wealth is gathered together in the villages. Then come the demands of taxes, rents, recruiting; then the temptations of vodka, marriages, feasts, peddlers, and all sorts of other snares; so that in one way or other, this property, all in its various forms (sheep, calves, cows, horses, pigs, poultry, eggs, butter, hemp, flax, rye, oats, buckwheat, peas, hemp-seed, and flax-seed), passes into the hands of strangers, and is taken first to provincial towns, and thence to the capitals. A villager is compelled to dispose of all these things in order to satisfy the demands made upon him and the temptations offered him; and, having thus parted with his goods, he is left in want, and must follow where his wealth has been taken; and there he tries to earn back the money which is necessary for his most urgent needs at home; and so, being partly carried away by these temptations, he himself, along with others, makes use of the accumulated wealth.
Everywhere throughout Russia, and, I think, not only in Russia but all over the world, the same thing happens. The wealth of the country people who produce it passes into the hands of tradespeople, landowners, government officials, manufacturers. The men who receive this wealth want to enjoy it, and to enjoy it fully they must be in town.
In the country, in the first place, it is difficult for the rich to gratify all their desires, owing to the inhabitants being scattered: you do not find there the shops, banks, restaurants, theaters, and various kinds of public amusements.
Secondly, another of the chief pleasures procured by wealth,—vanity, the desire to astonish, to make a display before others,—cannot be gratified in the country for the same reason: its inhabitants being too scattered. There is no one in the country to appreciate luxury; there is no one to astonish. There you may have what you like to embellish your dwelling,—pictures, bronze statues, all sorts of carriages, and fine toilets,—but there is nobody to look at them or to envy you. The peasants do not understand the value of all this, and cannot make head or tail of it. Thirdly, luxury in the country is even disagreeable to a man who has a conscience, and is an anxiety to a timid person. One feels uneasy or ashamed at taking a milk bath, or in feeding puppies with milk, when there are children close by needing it; one feels the same in building pavilions and gardens among a people who live in cottages covered with stable litter, and who have no wood to burn.
There is no one in the village to prevent the stupid, uneducated peasants from spoiling our comforts.
Therefore, rich people gather together in towns, and settle near those who, in similar positions, have similar desires. In towns, the enjoyment of luxuries is carefully protected by a numerous police. The principal inhabitants of towns are government officials, round whom all the rich people, master-workmen, and artisans have settled. There, a rich man has only to think about a thing, and he can get it. It is also more agreeable for him to live there, because he can gratify his vanity; there are people with whom he may try to compete in luxury, whom he may astonish or eclipse. But it is especially pleasant for a wealthy man to live in town, because, where his country life was uncomfortable, and even somewhat incongruous because of his luxury, in town, on the contrary, it would be uncomfortable for him not to live splendidly, as his equals in wealth do. What seemed out of place there, appears indispensable here.
Rich people collect together in towns, and, under the protection of the authorities, enjoy peacefully all that has been brought there by the villagers. A countryman often cannot help going to town, where a ceaseless round of feasting is going on, where what has been procured from the peasants is being spent. He comes into the town to feed on those crumbs which fall from the tables of the rich; and partly by observing the careless, luxurious, and generally approved mode of living of these men, he begins to desire to order his own affairs in such a manner that he, too, may be able to work less and avail himself more of the labor of others. At last he decides to settle down in the neighborhood of the wealthy, trying by every means in his power to get back from them what is necessary for him, and submitting to all the conditions which the rich enforce. These country people assist in gratifying all the fancies of the wealthy: they serve them in public baths, in taverns, as coachmen, and as prostitutes. They manufacture carriages, make toys and dresses, and little by little learn from their wealthy neighbors how to live like them, not by real labor, but by all sorts of tricks, squeezing out from others the money they have collected,—and so they become depraved, and are ruined.
Indeed, if one only reflects on the condition of these country folk coming to town to earn money to buy bread or to pay taxes, and who see everywhere thousands of rubles squandered foolishly, and hundreds very easily earned while they have to earn their pence by the hardest of labor, one cannot but be astonished that there are still many such people at work, and that they do not all have recourse to a more easy way of getting money,—trading, begging, vise, cheating, and even robbery.
It is only we who join in the ceaseless orgie going on in the towns who can get so accustomed to our own mode of life that it seems quite natural to us that one fine gentleman should occupy five large rooms heated with sufficient firewood to enable twenty families to warm their homes and cook their food with. To drive a short distance, we employ two thoroughbreds and two men; we cover our inlaid floors with carpets, and spend five or ten thousand rubles on a ball, or even twenty-five for a -tree, and so on. Yet a man who needs ten rubles to buy bread for his family, or from whom his last sheep has been taken to meet a tax of seven rubles which he cannot save by the hardest of labor, cannot get accustomed to all this which we imagine must seem quite natural to the poor. There are even people naïve enough to say that the poor are thankful to us because we feed them by living so luxuriously!
But poor people do not lose their reasoning powers because they are poor: they reason quite in the same manner as we do. When we have heard that some one has lost a fortune at cards, or squandered ten or twenty thousand rubles, the first thought that comes into our minds is: “How stupid and bad this man must be to have parted with such a large sum without any equivalent; and how well I could have employed this money for some building I have long wanted to get done, or for the improvement of my estate,” and so on.
The poor reason in the same way on seeing how foolishly we waste our wealth; all the more forcibly, because this money is needed, not to satisfy their whims, but for the chief necessaries of life, of which they are in want. We are greatly mistaken in thinking that the poor, while able to reason thus, still look on unconcernedly at the luxury around them.
They have never acknowledged, and never will, that it is right for one man to be always idling, and for another to be continually working. At first they are astonished and offended; then, looking closer into the question, they see that this state of things is acknowledged to be legal, and they themselves try to get rid of work, and to take part in the feasting. Some succeed in so doing, and acquire similar wanton habits; others, little by little, approach such a condition; others break down before they reach their object, and, having lost the habit of working, fill the night-houses and the haunts of vise.
The year before last we took from the village a young peasant to be our butler's assistant. He could not agree with the footman, and was sent away; he entered the service of a merchant, pleased his masters, and now wears a watch and chain, and has smart boots.
In his place we took another peasant, a married man. He turned out a drunkard, and lost money. We took a third: he began to drink, and, having drunk all he had, was for a long time in distress in a night-lodging-house. Our old cook took to drinking in the town, and fell ill. Last year a footman who used formerly to have fits of drunkenness, but who, while living in the village kept himself from it for five years, came to live in Moscow without his wife (who used to keep him in order), began again to drink, and ruined himself. A young boy of our village is living as butler's assistant at my brother's. His grandfather, a blind old man, came to me while I was living in the country, and asked me to persuade this grandson to send ten rubles for taxes, because, unless this were done, the cow would have to be sold.
“He keeps telling me that he has to dress himself respectably,” said the old man. “He got himself long boots, and that ought to be enough; but I actually believe he would like to buy a watch!”
In these words the grandfather expressed what he felt was the utmost degree of extravagance. And this was really so; for the old man could not afford a drop of oil for his food during the whole of Lent, and his wood was spoiled because he had not the ruble and a quarter necessary for cutting it up. But the old man's irony turned out to be reality. His grandson came to me dressed in a fine black overcoat, and in long boots for which he had paid eight rubles. Recently he had got ten rubles from my brother, and spent them on his boots. And my children, who have known the boy from his infancy, told me that he really considers it necessary to buy a watch. He is a very good boy, but he considers that he will be laughed at for not having one.
This year a housemaid, eighteen years of age, formed an intimacy with the coachman, and was sent away. Our old nurse, to whom I related the case, reminded me of a girl whom I had quite forgotten. Ten years ago, during a short stay in Moscow, she formed an intimacy with a footman. She also was sent away, and drifted at last into a house of ill-fame, and died in a hospital before she was twenty years of age.
We have only to look around us to become alarmed by the infection which (to say nothing of manufactories and workshops existing only to gratify our luxury) we directly, by our luxurious town life, spread among those very people whom we desire afterwards to help.
Thus, having got at the root of that town misery which I was not able to alleviate, I saw that its first cause is in our taking from the villagers their necessaries and carrying them to town. The second cause is, that in those towns we avail ourselves of what we have gathered from the country, and, by our foolish luxury, tempt and deprave the peasants who follow us there in order to get back something of what we have taken from them in the country.
From : Gutenberg.org
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