It is the _Relation by Mihail Novikov the Peasant, concerning the Night of October 21, 1910, spent by him at Yasnaya Polyana_. The date was a week before Tolstoy fled from his home. We read how Tolstoy conversed at Yasnaya Polyana with a number of peasants. Among these were two village lads who had just been called up for military service, and military service was the topic of discussion. One of the young men, a social democrat, said that he was going to serve, not throne and altar, but state and nation. (We see that Tolstoy was fortunate in that he did not die before making the acquaintance of the "socialist patriots," before hearing a disquisition on "the art of turning the coat.") Some of the other peasants protested. Tolstoy enquired what were the limits of the state, declaring that for himself the whole world was his fatherland.

The other conscript quoted texts from the Bible, texts in defence of killing. These did not convince Tolstoy, seeing that texts can be found apt for every occasion. He spoke as follows:

"Not because Moses or Christ has forbidden us to do ill to our neighbour or to ourselves, not for such a reason must we refrain from doing ill.

It is our duty to refrain because it is contrary to the nature of man to do this ill either to himself or to his neighbour. Be careful to note that I say it is contrary to the nature of man. I am not speaking of beasts.... In yourself you must find G.o.d, that he may enable you to see what is good and what is evil, what is possible and what is impossible.

But as long as we allow ourselves to be guided by an external authority, be it that of Moses and Christ for one man, that of Mohammed for another, and that of the socialist Marx for another, we shall not cease to be at enmity one with another."

I wish to make these words of power widely known. As I have repeatedly declared, the worst evil with which the world is afflicted is not the power of the wicked but the weakness of the good. Now this weakness is largely due to the inertia of the will, to the dread of independent judgment, to moral cowardice. The boldest, directly they have shaken off their chains, are only too ready to a.s.sume fresh bonds. Hardly have they been freed from one social superst.i.tion, than we see them deliberately harnessed to the chariot of a new superst.i.tion. It is so much easier to allow oneself to be guided than it is to think for oneself. This abdication is the kernel of the mischief. It is the duty of each one of us to refrain from leaving to others, to the best of men, to the most trustworthy, to the most dearly loved, the decision of what it is or is not good for us to do. We ourselves must seek the solution, seek it all through life if needs must, seek it with untiring patience. A half truth which we have won for ourselves is worth more than a whole truth learned from others, learned by rote as a parrot learns. A truth which we accept with closed eyes, submissively, deferentially, servilely--such a truth is nothing but a lie.

Stand erect! Open your eyes and look about you! Be not afraid! The modic.u.m of truth which you can secure by your own efforts is your safest light. Your essential need is not the acquisition of vast knowledge. The essential is that the knowledge you gain, be it little or be it much, shall be your own, nourished with your own blood, outcome of your own untrammelled effort. Freedom of the spirit is the supreme treasure.

Throughout the ages, free men have been few in number. With the continued spread of herd mentality the number seems not unlikely to grow smaller yet. No matter! For the sake of these very mult.i.tudes who surrender to the slothful intoxication of collective pa.s.sion, we must cherish the flame of liberty. Let us seek truth everywhere; let us cull it wherever we can find its blossom or its seed. Having found the seed let us scatter it to the winds of heaven. Whencever it may come, whithersoever it may blow, it will be able to germinate. There is no lack, in this wide universe, of souls that will form the good ground.

But these souls must be free. We must learn not to be enslaved even by those whom we admire. The best homage we can pay to men like Tolstoy is to be free, as Tolstoy was free.

"Les Tablettes," Geneva, May 1, 1917.

IX

TO MAXIM GORKI

At Geneva, in January, 1917, A. V. Lunacharski delivered a lecture on the life and works of Maxim Gorki. The following tribute to Gorki was read before the lecture.

About fifteen years ago, in Paris, Charles Peguy, myself, and a few others, used to meet in a little ground-floor shop in the rue de la Sorbonne. We had just founded the "Cahiers de la Quinzaine." Our editorial office was poorly furnished, neat and clean; the walls were lined with books. A photograph was the only ornament. It showed Tolstoy and Gorki standing side by side in the garden at Yasnaya Polyana. How had Peguy got hold of it? I do not know, but he had had several reproductions made, and each of us had on his desk the picture of these two distant comrades. Under their eyes part of _Jean Christophe_ was written.

One of the two men, the veteran apostle, has gone, on the eve of the European catastrophe whose coming he foretold and in which his voice has been so greatly needed. The other, Maxim Gorki, is at his post, and his free-spirited utterances help to console us for Tolstoy's silence.

Gorki has not proved one of those who succ.u.mbed to the vertigo of events. Amid the distressing spectacle of the thousands of writers, artists, and thinkers who, within a few days, laid down their role as guides and defenders of the ma.s.ses, to follow the maddened herds, to drive these herds yet more crazy by their own cries, to hasten the rush into the abyss, Maxim Gorki was one of the rare exceptions, one of those whose reason and whose love of humanity remained unshaken. He dared to speak on behalf of the persecuted, on behalf of the gagged and enslaved ma.s.ses. This great artist, who shared for so long the life of the unfortunate, of the humble, of the victims, of the outcasts of society, has never denied his sometime companions. Having become famous, he turns back to them, throwing the powerful light of his art into the dark places where wretchedness and social injustice are hidden away. His generous soul has known suffering; he does not close his eyes to the sufferings of others.

Haud ignara mali, miseris succurrere disco....

Consequently, in these days of trial (trial which we greet, because it has taught us to take stock of ourselves, to estimate the true value of hearts and of thoughts), in these days when freedom of the spirit is everywhere oppressed, we must cry aloud our homage to Maxim Gorki.

Across the battlefields, across the trenches, across a bleeding Europe, we stretch forth our hands to him. Henceforward, in face of the hatred which rages among the nations, we must affirm the union of New Europe.

To the fighting "Holy Alliances" of the governments, we counterpose the brotherhood of the free spirits of the world!

_January 30, 1917._

"demain," Geneva, June, 1917.

X

TWO LETTERS FROM MAXIM GORKI

PETROGRAD, _end of December, 1916._

MY DEAR AND VALUED COMRADE ROMAIN ROLLAND,

Will you be good enough to write a biography of Beethoven, suitable for children? I am simultaneously writing to H. G. Wells, whom I ask to let me have a life of Addison; Fridtjof Nansen will do the life of Christopher Columbus; I shall myself deal with the life of Garibaldi; the Hebrew poet Bialik will write the life of Moses. With the aid of the leading authors of our day I hope to produce a number of books for children, containing biographies of the leaders of mankind. The whole series will be issued under my editorship....

You know that in these days nothing needs our attention so much as young people. We grown-ups, we whose course is nearly run, are leaving a poor inheritance to our children, are bequeathing to them a sad life. This foolish war is a striking proof of our moral weakness, of the decay of civilisation. Let us, then, remind our children that men have not always been so weak and so bad as we are. Let us remind them that in all the nations there have been and still are great men, fine spirits. Now, above all, should we do this, when savagery and brutality are rife.... I beseech you, my dear Romain Rolland, to pen this biography of Beethoven, for I am convinced that no one can do it better than yourself....

I have read and reread the articles you have published during the war, and I take this opportunity of telling you that they have inspired me with profound respect and love for you. You are one of the rare persons whose soul has remained unaffected by the madness of this war. It is a delight to me to know that you have continued to cherish the best principles of humanity.... Allow me, from a great distance, to clasp you by the hand, dear comrade.

MAXIM GORKI.

At the end of January, Romain Rolland replied, accepting the proposal that he should rewrite the life of Beethoven for young people, and asking Gorki to indicate the length and the method of treatment. Was the book to be a causerie, or a plain statement of facts? Rolland suggested additional names for the series of biographies: Socrates; Francis of a.s.sisi; representative figures of Asia.

...Will you permit me to make a friendly remark? I am a trifle uneasy as to some of the names mentioned in your letter, uneasy as to the effect upon children's minds. You propose to put before them such formidable examples as that of Moses. Your aim, obviously, is to impress on them the importance of moral energy, which is the source of all light. But it is not a matter of indifference whether this light be turned towards the past or towards the future. There is no lack of moral energy to-day. The quality abounds, but it is devoted to the service of an obsolete ideal, an ideal which oppresses and kills. I must admit that I am somewhat estranged from the great men of the past, considered as examples for the conduct of life. For the most part I am disappointed in them. I admire them on aesthetic grounds, but I cannot endure the intolerance and the fanaticism they so often display. Many of the G.o.ds whom they worshipped have to-day become dangerous idols. Mankind, I fear, will fail to fulfil its lofty destiny unless it can transcend these earlier ideals, unless it prove able to offer wider horizons to the coming generations. In a word, I love and admire the past; but I wish the future to excel the past. It can; it must....

Maxim Gorki answered as follows:--

PETROGRAD, _March 18 to 21, 1917._

I hasten to reply, dear Romain Rolland. The book on Beethoven should be written for young people from thirteen to eighteen years of age. It should be an objective and interesting account of the life of a man of genius, of the development of his mind, of the chief incidents in his career, of the difficulties he overcame and of the triumphs he achieved.

It should contain as much as can be learned concerning Beethoven's childhood. In young folk we wish to inspire love for life and trust in life; to adults we wish to teach heroism. Man has to learn that he is the creator and the master of the world; that his is the responsibility for all its misfortunes; that his, too, is the credit for all that is good in life. We must help man to break the chains of individualism and nationalism. Propaganda on behalf of universal union is absolutely essential.

I am delighted with your idea of writing the life of Socrates, and I hope you will carry it out. I suppose your description of Socrates will be placed on a background of cla.s.sical life, on the background of the life of Athens?

Most penetrating are your observations on the question of a life of Moses. I am entirely with you as far as concerns the disorganising influence which religious fanaticism exercises upon life. But I choose Moses simply as a social reformer. This will be the theme of his biography. I had thought of Joan of Arc. But I am afraid that the treatment of this topic would lead the writer to talk of "the mystical soul of the people," and of similar matters, which pa.s.s my understanding, and which are particularly unwholesome for Russians.

The life of Francis of a.s.sisi is another story. It would be excellent, it would be extremely useful, if the writer of this biography were to aim at displaying the profound difference between Francis of a.s.sisi and the holy men of the east, the saints of Russia. The east is pessimist; it is pa.s.sive. The Russian saints do not love life; they repudiate it and execrate it. Francis is an epicure of religion; he is a h.e.l.lene; he loves G.o.d as the work of his own creation, as the fruit of his own soul.

He is filled with love for life, and he is free from a humiliating fear of G.o.d. A Russian is a man who does not know how to live, but knows how to die.... I am afraid that Russia is even more oriental than China. We have a superabundant wealth of mysticism.... What we chiefly need to inspire men with is the love of action; we must awaken in them respect for the intelligence, for man, for life.

My sincerest thanks for your cordial letter. It is a great solace to know that somewhere, afar off, there is one who suffers the same sufferings as oneself, a man who loves the same things. It is good to know this in these days of violence and madness.... Warmest greetings.

MAXIM GORKI.

_PS._--This letter has been delayed by recent happenings in Russia. Let us rejoice, Romain Rolland, let us rejoice with all our hearts, for Russia is no longer the mainspring of reaction in Europe. Henceforward the Russian people is wedded to liberty, and I trust that this union will give birth to many great souls for the glory of mankind.

"demain," Geneva, July, 1917.

XI

TO THE WRITERS OF AMERICA