The next day he came over to my hotel and we went out for a stroll. As we pa.s.sed along the streets I noticed especially what I had remarked during our previous walks, that Tolstoi had a large quant.i.ty of small Russian coins in his pockets; that this was evidently known to the swarms of beggars who infest the Kremlin and the public places generally; and that he always gave to them.

On my speaking of this, he said he thought that any one, when asked for money, ought to give it. Arguing against this doctrine, I said that in the United States there are virtually no beggars, and I might have gone on to discuss the subject from the politico-economical point of view, showing how such indiscriminate almsgiving in perpetual driblets is sure to create the absurd and immoral system which one sees throughout Russia,--hordes of men and women who are able to take care of themselves, and who ought to be far above beggary, cringing and whining to the pa.s.sers-by for alms; but I had come to know the man well enough to feel sure that a politico-economical argument would slide off him like water from a duck's back, so I attempted to take him upon another side, and said: "In the United States there are virtually no beggars, though my countrymen are, I really believe, among the most charitable in the world." To this last statement he a.s.sented, referring in a general way to our shipments of provisions to aid the famine-stricken in Russia.

"But," I added, "it is not our custom to give to beggars save in special emergencies." I then gave him an account of certain American church organizations which had established piles of fire-wood and therefore enabled any able-bodied tramp, by sawing or cutting some of it, to earn a good breakfast, a good dinner, and, if needed, a good bed, and showed him that Americans considered beggary not only a great source of pauperism, but as absolutely debasing to the beggar himself, in that it puts him in the att.i.tude of a suppliant for that which, if he works as he ought, he can claim as his right; that to me the spectacle of Count Tolstoi virtually posing as a superior being, while his fellow-Russians came crouching and whining to him, was not at all edifying. To this view of the case he listened very civilly.

Incidentally I expressed wonder that he had not traveled more. He then spoke with some disapprobation of travel. He had lived abroad for a time, he said, and in St. Petersburg a few years, but the rest of his life had been spent mainly in Moscow and the interior of Russia. The more we talked together, the more it became clear that this last statement explained some of his main defects. Of all distinguished men that I have ever met, Tolstoi seems to me most in need of that enlargement of view and healthful modification of opinion which come from meeting men and comparing views with them in different lands and under different conditions. This need is all the greater because in Russia there is no opportunity to discuss really important questions. Among the whole one hundred and twenty millions of people there is no public body in which the discussion of large public questions is allowed; the press affords no real opportunity for discussion; indeed, it is more than doubtful whether such discussion would be allowed to any effective extent even in private correspondence or at one's own fireside.

I remember well that during my former stay in St. Petersburg, people who could talk English at their tables generally did so in order that they might not betray themselves to any spy who might happen to be among their servants.

Still worse, no one, unless a member of the diplomatic corps or specially privileged, is allowed to read such books or newspapers as he chooses, so that even this access to the thoughts of others is denied to the very men who most need it.

Like so many other men of genius in Russia, then,--and Russia is fertile in such,--Tolstoi has had little opportunity to take part in any real discussion of leading topics; and the result is that his opinions have been developed without modification by any rational interchange of thought with other men. Under such circ.u.mstances any man, no matter how n.o.ble or gifted, having given birth to striking ideas, coddles and pets them until they become the full-grown, spoiled children of his brain. He can at last see neither spot nor blemish in them, and comes virtually to believe himself infallible. This characteristic I found in several other Russians of marked ability. Each had developed his theories for himself until he had become infatuated with them, and despised everything differing from them.

This is a main cause why sundry ghastly creeds, doctrines, and sects--religious, social, political, and philosophic--have been developed in Russia. One of these religious creeds favors the murder of new-born children in order to save their souls; another enjoins ghastly bodily mutilations for a similar purpose; others still would plunge the world in flames and blood for the difference of a phrase in a creed, or a vowel in a name, or a finger more or less in making the sign of the cross, or for this garment in a ritual, or that gesture in a ceremony.

In social creeds they have developed nihilism, which virtually a.s.sumes the right of an individual to sit in judgment upon the whole human race and condemn to death every other human being who may differ in opinion or position from this self-const.i.tuted judge.

In political creeds they have conceived the monarch as the all-powerful and irresponsible vicegerent of G.o.d, and all the world outside Russia as given over to Satan, for the reason that it has "rejected the divine principle of authority."

In various branches of philosophy they have developed doctrines which involve the rejection of the best to which man has attained in science, literature, and art, and a return to barbarism.

In the theory of life and duty they have devised a pessimistic process under which the human race would cease to exist.

Every one of these theories is the outcome of some original mind of more or less strength, discouraged, disheartened, and overwhelmed by the sorrows of Russian life; developing its ideas logically and without any possibility of adequate discussion with other men. This alone explains a fact which struck me forcibly--the fact that all Tolstoi's love of humanity, real though it certainly is, seems accompanied by a depreciation of the ideas, statements, and proposals of almost every other human being, and by virtual intolerance of all thought which seems in the slightest degree different from his own.

Arriving in the Kremlin, he took me to the Church of the Annunciation to see the portrait of Socrates in the religious picture of which he had spoken; but we were too late to enter, and so went to the Palace of the Synod, where we looked at the picture of the Trinity, which, by a device frequently used in street signs, represents, when looked at from one side, the suffering Christ, from the other the Holy Ghost in the form of a dove, and from the front the Almighty as an old man with a white beard. What Tolstoi thought of the doctrine thus ill.u.s.trated came out in a subsequent conversation.

The next day he came again to my rooms and at once began speaking upon religion. He said that every man is religious and has in him a religion of his own; that religion results from the conception which a man forms of his relations to his fellow-men, and to the principle which in his opinion controls the universe; that there are three stages in religious development: first, the childhood of nations, when man thinks of the whole universe as created for him and centering in him; secondly, the maturity of nations, the time of national religions, when each nation believes that all true religion centers in it,--the Jews and the English, he said, being striking examples; and, finally, the perfected conception of nations, when man has the idea of fulfilling the will of the Supreme Power and considers himself an instrument for that purpose. He went on to say that in every religion there are two main elements, one of deception and one of devotion, and he asked me about the Mormons, some of whose books had interested him. He thought two thirds of their religion deception, but said that on the whole he preferred a religion which professed to have dug its sacred books out of the earth to one which pretended that they were let down from heaven. On learning that I had visited Salt Lake City two years before, he spoke of the good reputation of the Mormons for chast.i.ty, and asked me to explain the hold of their religion upon women. I answered that Mormonism could hardly be judged by its results at present; that, as a whole, the Mormons are, no doubt, the most laborious and decent people in the State of Utah; but that this is their heroic period, when outside pressure keeps them firmly together and arouses their devotion; that the true test will come later, when there is less pressure and more knowledge, and when the young men who are now arising begin to ask questions, quarrel with each other, and split the whole body into sects and parties.

This led to questions in regard to American women generally, and he wished to know something of their condition and prospects. I explained some features of woman's condition among us, showing its evolution, first through the betterment of her legal status, and next through provision for her advanced education; but told him that so far as political rights are concerned, there had been very little practical advance in the entire East and South of the country during the last fifty years, and that even in the extreme Western States, where women have been given political rights and duties to some extent, the concessions have been wavering and doubtful.

At this, he took up his parable and said that women ought to have all other rights except political; that they are unfit to discharge political duties; that, indeed, one of the great difficulties of the world at present lies in their possession of far more consideration and control than they ought to have. "Go into the streets and bazaars," he said, "and you will see the vast majority of shops devoted to their necessities. In France everything centers in women, and women have complete control of life: all contemporary French literature shows this. Woman is not man's equal in the highest qualities; she is not so self-sacrificing as man. Men will, at times, sacrifice their families for an idea; women will not." On my demurring to this latter statement, he asked me if I ever knew a woman who loved other people's children as much as her own. I gladly answered in the negative, but cited Florence Nightingale, Sister Dora, and others, expressing my surprise at his a.s.sertion that women are incapable of making as complete sacrifices for any good cause as men. I pointed to the persecutions in the early church, when women showed themselves superior to men in suffering torture, degradation, and death in behalf of the new religion, and added similar instances from the history of witchcraft. To this he answered that in spite of all such history, women will not make sacrifices of their own interest for a good cause which does not strikingly appeal to their feelings, while men will do so; that he had known but two or three really self-sacrificing women in his life; and that these were unmarried. On my saying that observation had led me to a very different conclusion, his indictment took another form. He insisted that woman hangs upon the past; that public opinion progresses, but that women are p.r.o.ne to act on the opinion of yesterday or of last year; that women and womanish men take naturally to old absurdities, among which he mentioned the doctrines of the Trinity, "spiritism," and homeopathy. At this I expressed a belief that if, instead of educating women, as Bishop Dupanloup expressed it, "in the lap of the church (sur les genoux de l'eglise)," we educate them in the highest sense, in universities, they will develop more and more intellectually, and so become a controlling element in the formation of a better race; that, as strong men generally have strong mothers, the better education of woman physically, intellectually, and morally is the true way of bettering the race in general. In this idea he expressed his disbelief, and said that education would not change women; that women are illogical by nature. At this I cited an example showing that women can be exceedingly logical and close in argument, but he still adhered to his opinion. On my mentioning the name of George Eliot, he expressed a liking for her.

On our next walk, he took me to the funeral of one of his friends. He said that to look upon the dead should rather give pleasure than pain; that memento mori is a wise maxim, and looking upon the faces of the dead a good way of putting it in practice. I asked him if he had formed a theory as to a future life, and he said in substance that he had not; but that, as we came at birth from beyond the forms of s.p.a.ce and time, so at death we returned whence we came. I said, "You use the word 'forms' in the Kantian sense?" "Yes," he said, "s.p.a.ce and time have no reality."

We arrived just too late at the house of mourning. The dead man had been taken away; but many of those who had come to do him honor still lingered, and were evidently enjoying the "funeral baked meats." There were clear signs of a carousal. The friends who came out to meet us had, most of them, flushed faces, and one young man in military uniform, coming down the stairs, staggered and seemed likely to break his neck.

Tolstoi refused to go in, and, as we turned away, expressed disgust at the whole system, saying, as well he might, that it was utterly barbarous. He seemed despondent over it, and I tried to cheer him by showing how the same custom of drinking strong liquors at funerals had, only a few generations since, prevailed in large districts of England and America, but that better ideas of living had swept it away.

On our way through the street, we pa.s.sed a shrine at which a mob of peasants were adoring a sacred picture. He dwelt on the fetishism involved in this, and said that Jesus Christ would be infinitely surprised and pained were he to return to earth and see what men were worshiping in his name. He added a story of a converted pagan who, being asked how many G.o.ds he worshiped, said: "One, and I ate him this morning." At this I cited Browning's lines put into the mouth of the bishop who wished, from his tomb,

"To hear the blessed mutter of the ma.s.s, And see G.o.d made and eaten all day long."

I reminded him of his definition of religion given me on one of our previous walks, and he repeated it, declaring religion to be the feeling which man has regarding his relation to the universe, including his fellow-men, and to the power which governs all.

The afternoon was closed with a visit to a Raskolnik, or Old Believer, and of all our experiences this turned out to be the most curious. The Raskolniks, or Old Believers, compose that wide-spread sect which broke off from the main body of the Russian Church when the patriarch of Moscow, Nikon, in the seventeenth century attempted to remove various textual errors from the Bible and ceremonial books. These books had been copied and recopied during centuries until their condition had become monstrous. Through a mistake of some careless transcriber, even the name of Jesus had been travestied and had come to be spelled with two e's; the crudest absurdities had been copied into the test; important parts had become unintelligible; and the time had evidently arrived for a revision. Nikon saw this, and in good faith summoned scholars from Constantinople to prepare more correct editions; but these revised works met the fate which attends such revisions generally. The great body of the people were attached to the old forms; they preferred them, just as in these days the great body of English-speaking Protestants prefer the King James Bible to the Revised Version, even though the latter may convey to the reader more correctly what was dictated by the Holy Spirit. The feeling of the monks, especially, against Nikon's new version became virulent. They raised so strong an opposition among the people that an army had to be sent against them; at the siege of the Solovetsk Monastery the conflict was long and b.l.o.o.d.y, and as a result a large body of people and clergy broke off from the church. Of course the more these dissenters thought upon what Nikon had done, the more utterly evil he seemed; but this was not all. A large part of Russian religious duty, so far as the people are concerned, consists in making the sign of the cross on all occasions. Before Nikon's time this had been done rather carelessly, but, hoping to impress a religious lesson, he ordered it to be made with three extended fingers, thus reminding the faithful of the Trinity. At this the Raskolniks insisted that the sign of the cross ought to be made with two fingers, and out of this difference arose more bitterness than from all other causes put together. From that day to this the dissenters have insisted on enjoying the privilege of reading the old version with all its absurdities, of spelling the word Jesus with two e's, of crossing themselves with two fingers, and of cursing Nikon.

This particular Raskolnik, or Old Believer, to whom Tolstoi took me, was a Muscovite merchant of great wealth, living in a superb villa on the outskirts of the city, with a large park about it; the apartments, for size and beauty of decoration, fit for a royal palace--the ceilings covered with beautiful frescos, and the rooms full of statues and pictures by eminent artists, mainly Russian and French. He was a man of some education, possessed a large library, loved to entertain scientific men and to aid scientific effort, and managed to keep on good terms with his more fanatical coreligionists on one side and with the government on the other, so that in emergencies he was an efficient peacemaker between them. We found him a kindly, gentle old man, with long, white hair and beard, and he showed us with evident pleasure the princ.i.p.al statues and pictures, several of the former being by Antokolski, the greatest contemporary Russian sculptor. In the sumptuous dining-room, in which perhaps a hundred persons could sit at table, he drew our attention to some fine pictures of Italian scenes by Smieradsky, and, after pa.s.sing through the other rooms, took us into a cabinet furnished with the rarest things to be found in the Oriental bazaars. Finally, he conducted us into his private chapel, where, on the iconostas,--the screen which, in accordance with the Greek ritual, stands before the altar,--the sacred images of the Saviour and various saints were represented somewhat differently from those in the Russo-Greek Church, especially in that they extended two fingers instead of three. To this difference I called his attention, and he at once began explaining it. Soon he grew warm, and finally fervid. Said he: "Why do we make the sign of the cross? We do it to commemorate the crucifixion of our blessed Lord. What is commemorated at the crucifixion? The sacrifice of his two natures--the divine and the human. How do we make the sign? We make it with two fingers, thus"--accompanied by a gesture. "What does this represent? It represents what really occurred: the sacrifice of the divine and the human nature of our Lord. How do the Orthodox make it?" Here his voice began to rise.

"They make it with three fingers"--and now his indignation burst all bounds, and with a tremendous gesture and almost a scream of wrath he declared: "and every time they make it they crucify afresh every one of the three persons of the holy and undivided Trinity."

The old man's voice, so gentle at first, had steadily risen during this catechism of his, in which he propounded the questions and recited the answers, until this last utterance came with an outcry of horror. The beginning of this catechism was given much after the manner of a boy reciting mechanically the pons asinorum, but the end was like the testimony of an ancient prophet against the sins which doomed Israel.

This last burst was evidently too much for Tolstoi. He said not a word in reply, but seemed wrapped in overpowering thought, and anxious to break away. We walked out with the old Raskolnik, and at the door I thanked him for his kindness; but even there, and all the way down the long walk through the park, Tolstoi remained silent. As we came into the road he suddenly turned to me and said almost fiercely, "That man is a hypocrite; he can't believe that; he is a shrewd, long-headed man; how can he believe such trash? Impossible!" At this I reminded him of Theodore Parker's distinction between men who believe and men who "believe that they believe," and said that possibly our Raskolnik was one of the latter. This changed the subject. He said that he had read Parker's biography, and liked it all save one thing, which was that he gave a pistol to a fugitive slave and advised him to defend himself. This Tolstoi condemned on the ground that we are not to resist evil. I told him of the advice I had given to Dobroluboff, a very winning Russian student at Cornell University, when he was returning to Russia to practise his profession as an engineer. That advice was that he should bear in mind Buckle's idea as to the agency of railways and telegraphs in extending better civilization, and devote himself to his profession of engineering, with the certainty that its ultimate result would be to aid in the enlightenment of the empire; but never, on any account, to conspire against the government; telling him that he might be sure that he could do far more for the advancement of Russian thought by building railways than by entering into any conspiracies whatever. Tolstoi said the advice was good, but that he would also have advised the young man to speak out his ideas, whatever they might be. He said that only in this way could any advance ever be made; that one main obstacle in human progress is the suppression of the real thoughts of men.

I answered that all this had a fine sound; that it might do for Count Tolstoi; but that a young, scholarly engineer following it would soon find himself in a place where he could not promulgate his ideas,--guarded by Cossacks in some remote Siberian mine.

He spoke of young professors in the universities, of their difficulties, and of the risk to their positions if they spoke out at all. I asked him if there was any liberality or breadth of thought in the Russo-Greek Church. He answered that occasionally a priest had tried to unite broader thought with orthodox dogma, but that every such attempt had proved futile.

From Parker we pa.s.sed to Lowell, and I again tried to find if he really knew anything of Lowell's writings. He evidently knew very little, and asked me what Lowell had written. He then said that he had no liking for verse, and he acquiesced in Carlyle's saying that n.o.body had ever said anything in verse which could not have been better said in prose.

A day or two later, on another of our walks, I asked him how and when, in his opinion, a decided advance in Russian liberty and civilization would be made. He answered that he thought it would come soon, and with great power. On my expressing the opinion that such progress would be the result of a long evolutionary process, with a series of actions and reactions, as heretofore in Russian history, he dissented, and said that the change for the better would come soon, suddenly, and with great force.

As we pa.s.sed along the streets he was, as during our previous walks, approached by many beggars, to each of whom he gave as long as his money lasted. He said that he was accustomed to take a provision of copper money with him for this purpose on his walks, since he regarded it as a duty to give when asked, and he went on to say that he carried the idea so far that even if he knew the man wanted the money to buy brandy he would give it to him; but he added that he would do all in his power to induce the man to work and to cease drinking. I demurred strongly to all this, and extended the argument which I had made during our previous walk, telling him that by such giving he did two wrongs: first, to the beggar himself, since it led him to cringe and lie in order to obtain as a favor that which, if he did his duty in working, he could claim as a right; and, secondly, to society by encouraging such a mult.i.tude to prey upon it who might be giving it aid and strength; and I again called his attention to the hordes of st.u.r.dy beggars in Moscow. He answered that the results of our actions in such cases are not the main thing, but the cultivation of proper feelings in the giver is first to be considered.

I then asked him about his manual labor. He said that his habit was to rise early and read or write until noon, then to take his luncheon and a short sleep, and after that to work in his garden or fields. He thought this good for him on every account, and herein we fully agreed.

On our return through the Kremlin, pa.s.sing the heaps and rows of cannon taken from the French in 1812, I asked him if he still adhered to the low opinion of Napoleon expressed in "War and Peace." He said that he did, and more than ever since he had recently read a book on Napoleon's relations to women which showed that he took the lowest possible view of womankind. I then asked him if he still denied Napoleon's military genius. He answered that he certainly did; that he did not believe in the existence of any such thing as military genius; that he had never been able to understand what is meant by the term. I asked, "How then do you account for the amazing series of Napoleon's successes?" He answered, "By circ.u.mstances." I rejoined that such an explanation had the merit, at least, of being short and easy.

He then went on to say that battles are won by force of circ.u.mstances, by chance, by luck; and he quoted Suvaroff to this effect. He liked Lanfrey's "History of Napoleon" and Taine's book on the Empire, evidently because both are denunciatory of men and things he dislikes, but said that he did not believe in Thiers.

We came finally under the shade of the great tower and into the gateway through which Napoleon entered the Kremlin; and there we parted with a hearty good-bye.

The question has been asked me, at various times since, whether, in my opinion, Tolstoi is really sincere; and allusion has been made to a book published by a lady who claims to have been in close relations with his family, which would seem to reveal a theatrical element in his whole life. To this my answer has always been, and still is, that I believe him to be one of the most sincere and devoted men alive, a man of great genius and, at the same time, of very deep sympathy with his fellow-creatures.

Out of this character of his come his theories of art and literature; and, despite their faults, they seem to me more profound and far-reaching than any put forth by any other man in our time.

There is in them, for the current cant regarding art and literature, a sound, st.u.r.dy, hearty contempt which braces and strengthens one who reads or listens to him. It does one good to hear his quiet sarcasms against the whole fin-de-siecle business--the "impressionism," the "sensationalism," the vague futilities of every sort, the "great poets" wallowing in the mud of Paris, the "great musicians" making night hideous in German concert-halls, the "great painters" of various countries mixing their colors with as much filth as the police will allow. His keen thrusts at these incarnations of folly and obscenity in the last quarter of the nineteenth century, and especially at those who seek to hide the poverty of their ideas in the obscurity of their phrases, encourage one to think that in the next generation the day of such pretenders will be done. His prophesying against "art for art's sake"; his denunciation of art which simply ministers to sensual pleasure; his ridicule of art which can be discerned only by "people of culture"; his love for art which has a sense, not only of its power, but of its obligations, which puts itself at the service of great and worthy ideas, which appeals to men as men--in this he is one of the best teachers of his time and of future times.

Yet here come in his unfortunate limitations. From his subst.i.tutions of a.s.sertion for inference, and from the inadequacy of his view regarding sundry growths in art, literature, and science, arises endless confusion.

For who will not be skeptical as to the value of any criticism by a man who pours contempt over the pictures of Puvis de Chavannes, stigmatizes one of Beethoven's purest creations as "corrupting,"

and calls Shakspere a "scribbler"!

Nothing can be more genuine than his manner: there is no posing, no orating, no phrase-making; a quiet earnestness pervades all his utterances. The great defect in him arises, as I have already said, from a peculiarity in the development of his opinions: namely, that during so large a part of his life he has been wont to discuss subjects with himself and not with other men; that he has, therefore, come to worship idols of his own creation, and often very unsubstantial idols, and to look with misgiving and distrust on the ideas of others. Very rarely during our conversations did I hear him speak with any real enthusiasm regarding any human being: his nearest approach to it was with reference to the writings of the Rev. Adin Ballou, when he declared him the foremost literary character that America has produced. A result of all this is that when he is driven into a corner his logic becomes so subtle as to be imperceptible, and he is very likely to take refuge in paradoxes.

At times, as we walked together, he would pour forth a stream of reasoning so lucid, out of depths so profound and reach conclusions so cogent, that he seemed fairly inspired. At other times he would develop a line of argument so outworn, and arrive at conclusions so inane, that I could not but look into his face closely to see if he could be really in earnest; but it always bore that same expression--forbidding the slightest suspicion that he was uttering anything save that which he believed, at least for the time being.

As to the moral side, the stream of his thought was usually limpid, but at times it became turbid and his better ideas seemed to float on the surface as iridescent bubbles.

Had he lived in any other country, he would have been a power mighty and permanent in influencing its thought and in directing its policy; as it is, his thought will pa.s.s mainly as the confused, incoherent wail and cry of a giant struggling against the heavy adverse currents in that vast ocean of Russian life:

"The cry of some strong swimmer in his agony."

The evolution of Tolstoi's ideas has evidently been mainly determined by his environment. During two centuries Russia has been coming slowly out of the middle ages--indeed, out of perhaps the most cruel phases of mediaeval life. Her history is, in its details, discouraging; her daily life disheartening. Even the aspects of nature are to the last degree depressing: no mountains; no hills; no horizon; no variety in forests; a soil during a large part of the year frozen or parched; a people whose upper cla.s.ses are mainly given up to pleasure and whose lower cla.s.ses are sunk in fetishism; all their poetry and music in the minor key; old oppressions of every sort still lingering; no help in sight; and, to use their own cry, "G.o.d so high and the Czar so distant."

When, then, a great man arises in Russia, if he gives himself wholly to some well-defined purpose, looking to one high aim and rigidly excluding sight or thought of the ocean of sorrow about him, he may do great things. If he be Suvaroff or Skobeleff or Gourko he may win great battles; if he be Mendeleieff he may reach some epoch-making discovery in science; if he be Derjavine he may write a poem like the "Ode to G.o.d"; if he be Antokolsky he may carve statues like "Ivan the Terrible"; if he be Nesselrode he may hold all Europe enchained to the ideas of the autocrat; if he be Miloutine or Samarine or Tcherka.s.sky he may devise vast plans like those which enabled Alexander II to free twenty millions of serfs and to secure means of subsistence for each of them; if he be Prince Khilkoff he may push railway systems over Europe to the extremes of Asia; if he be De Witte he may reform a vast financial system.

But when a strong genius in Russia throws himself into philanthropic speculations of an abstract sort, with no chance of discussing his theories until they are full-grown and have taken fast hold upon him,--if he be a man of science like Prince Kropotkin, one of the most gifted scientific thinkers of our time,--the result may be a wild revolt, not only against the whole system of his own country, but against civilization itself, and finally the adoption of the theory and practice of anarchism, which logically results in the destruction of the entire human race. Or, if he be an accomplished statesman and theologian like Pobedonostzeff, he may reason himself back into mediaeval methods, and endeavor to fetter all free thought and to crush out all forms of Christianity except the Russo-Greek creed and ritual. Or, if he be a man of the highest genius in literature, like Tolstoi, whose native kindliness holds him back from the extremes of nihilism, he may rear a fabric heaven-high, in which truths, errors, and paradoxes are piled up together until we have a new Tower of Babel. Then we may see this man of genius denouncing all science and commending what he calls "faith"; urging a return to a state of nature, which is simply Rousseau modified by misreadings of the New Testament; repudiating marriage, yet himself most happily married and the father of sixteen children; holding that Aeschylus and Dante and Shakspere were not great in literature, and making Adin Ballou a literary idol; holding that Michelangelo and Raphael were not great in sculpture and painting, yet insisting on the greatness of sundry unknown artists who have painted brutally; holding that Beethoven, Handel, Mozart, Haydn, and Wagner were not great in music, but that some unknown performer outside any healthful musical evolution has given us the music of the future; declaring Napoleon to have had no genius, but presenting Koutousoff as a military ideal; loathing science--that organized knowledge which has done more than all else to bring us out of mediaeval cruelty into a better world--and extolling a "faith" which has always been the most effective pretext for bloodshed and oppression.