"And in her face, through the physical sufferings, in spite of the approach of death, was expressed the same old hatred, so familiar to me.

"'The children ... I will not give them to you ... all the same... . She (her sister) shall take them.' ...

"But of that which I considered essential, of her fault, of her treason, one would have said that she did not think it necessary to say even a word.

"'Yes, revel in what you have done.'

"And she sobbed.

"At the door stood her sister with the children.

"'Yes, see what you have done!'

"I cast a glance at the children, and then at her bruised and swollen face, and for the first time I forgot myself (my rights, my pride), and for the first time I saw in her a human being, a sister.

"And all that which a moment before had been so offensive to me now seemed to me so petty,--all this jealousy,--and, on the contrary, what I had done seemed to me so important that I felt like bending over, approaching my face to her hand, and saying:

"'Forgive me!'

"But I did not dare. She was silent, with eyelids lowered, evidently having no strength to speak further. Then her deformed face began to tremble and shrivel, and she feebly pushed me back.

"'Why has all this happened? Why?'

"'Forgive me,' said I.

"'Yes, if you had not killed me,' she cried suddenly, and her eyes shone feverishly. 'Forgiveness--that is nothing... . If I only do not die!

Ah, you have accomplished what you desired! I hate you!'

"Then she grew delirious. She was frightened, and cried:

"'Fire, I do not fear ... but strike them all ... He has gone... .

He has gone.' ...

"The delirium continued. She no longer recognized the children, not even little Lise, who had approached. Toward noon she died. As for me, I was arrested before her death, at eight o'clock in the morning. They took me to the police station, and then to prison, and there, during eleven months, awaiting the verdict, I reflected upon myself, and upon my past, and I understood it. Yes, I began to understand from the third day. The third day they took me to the house." ...

Posdnicheff seemed to wish to add something, but, no longer having the strength to repress his sobs, he stopped. After a few minutes, having recovered his calmness, he resumed:

"I began to understand only when I saw her in the coffin." ...

He uttered a sob, and then immediately continued, with haste:

"Then only, when I saw her dead face, did I understand all that I had done. I understood that it was I, I, who had killed her. I understood that I was the cause of the fact that she, who had been a moving, living, palpitating being, had now become motionless and cold, and that there was no way of repairing this thing. He who has not lived through that cannot understand it."

We remained silent a long time. Posdnicheff sobbed and trembled before me. His face had become delicate and long, and his mouth had grown larger.

"Yes," said he suddenly, "if I had known what I now know, I should never have married her, never, not for anything."

Again we remained silent for a long time.

"Yes, that is what I have done, that is my experience, We must understand the real meaning of the words of the Gospel,--Matthew, V.

28,--'that whosoever looketh on a woman to l.u.s.t after her hath committed adultery'; and these words relate to the wife, to the sister, and not only to the wife of another, but especially to one's own wife."

THE END.

If the reading of this book has interested you, do not fail to get its sequel, ent.i.tled "KREUTZER SONATA BEARING FRUIT," by Pauline Grayson, which is an exceedingly interesting narrative showing one of the results of the ideas set forth in "Kreutzer Sonata." It is bound in paper covers and will be sent by mail, postage paid, upon receipt of 25 cents.

Address all orders to J. S. OGILVIE PUBLISHING COMPANY, 57 Rose Street, New York.

LESSON OF "THE KREUTZER SONATA."

I have received, and still continue to receive, numbers of letters from persons who are perfect strangers to me, asking me to state in plain and simple language my own views on the subject handled in the story ent.i.tled "The Kreutzer Sonata." With this request I shall now endeavor to comply.

My views on the question may be succinctly stated as follows: Without entering into details, it will be generally admitted that I am accurate in saying that many people condone in young men a course of conduct with regard to the other s.e.x which is incompatible with strict morality, and that this dissoluteness is pardoned generally. Both parents and the government, in consequence of this view, may be said to wink at profligacy, and even in the last resource to encourage its practice. I am of opinion that this is not right.

It is not possible that the health of one cla.s.s should necessitate the ruin of another, and, in consequence, it is our first duty to turn a deaf ear to such an essential immoral doctrine, no matter how strongly society may have established or law protected it. Moreover, it needs to be fully recognized that men are rightly to be held responsible for the consequences of their own acts, and that these are no longer to be visited on the woman alone. It follows from this that it is the duty of men who do not wish to lead a life of infamy to practice such continence in respect to all woman as they would were the female society in which they move made up exclusively of their own mothers and sisters.

A more rational mode of life should be adopted which would include abstinence from all alcoholic drinks, from excess in eating and from flesh meat, on the one hand, and recourse to physical labor on the other. I am not speaking of gymnastics, or of any of those occupations which may be fitly described as playing at work; I mean the genuine toil that fatigues. No one need go far in search of proofs that this kind of abstemious living is not merely possible, but far less hurtful to health than excess. Hundreds of instances are known to every one. This is my first contention.

In the second place, I think that of late years, through various reasons which I need not enter, but among which the above-mentioned laxity of opinion in society and the frequent idealization of the subject in current literature and painting may be mentioned, conjugal infidelity has become more common and is considered less reprehensible. I am of opinion that this is not right. The origin of the evil is twofold. It is due, in the first place, to a natural instinct, and, in the second, to the elevation of this instinct to a place to which it does not rightly belong. This being so, the evil can only be remedied by effecting a change in the views now in vogue about "falling in love" and all that this term implies, by educating men and women at home through family influence and example, and abroad by means of healthy public opinion, to practice that abstinence which morality and Christianity alike enjoin.

This is my second contention.

In the third place I am of opinion that another consequence of the false light in which "falling in love," and what it leads to, are viewed in our society, is that the birth of children has lost its pristine significance, and that modern marriages are conceived less and less from the point of view of the family. I am of opinion that this is not right.

This is my third contention.

In the fourth place, I am of opinion that the children (who in our society are considered an obstacle to enjoyment--an unlucky accident, as it were) are educated not with a view to the problem which they will be one day called on to face and to solve, but solely with an eye to the pleasure which they may be made to yield to their parents. The consequence is, that the children of human beings are brought up for all the world like the young of animals, the chief care of their parents being not to train them to such work as is worthy of men and women, but to increase their weight, or add a cubit to their stature, to make them spruce, sleek, well-fed, and comely. They rig them out in all manner of fantastic costumes, wash them, over-feed them, and refuse to make them work. If the children of the lower orders differ in this last respect from those of the well-to-do cla.s.ses, the difference is merely formal; they work from sheer necessity, and not because their parents recognize work as a duty. And in over-fed children, as in over-fed animals, sensuality is engendered unnaturally early.

Fashionable dress to-day, the course of reading, plays, music, dances, luscious food, all the elements of our modern life, in a word, from the pictures on the little boxes of sweetmeats up to the novel, the tale, and the poem, contribute to fan this sensuality into a strong, consuming flame, with the result that s.e.xual vices and diseases have come to be the normal conditions of the period of tender youth, and often continue into the riper age of full-blown manhood. And I am of opinion that this is not right.

It is high time it ceased. The children of human beings should not be brought up as if they were animals; and we should set up as the object and strive to maintain as the result of our labors something better and n.o.bler than a well-dressed body. This is my fourth contention.

In the fifth place, I am of opinion that, owing to the exaggerated and erroneous significance attributed by our society to love and to the idealized states that accompany and succeed it, the best energies of our men and women are drawn forth and exhausted during the most promising period of life; those of the men in the work of looking for, choosing, and winning the most desirable objects of love, for which purpose lying and fraud are held to be quite excusable; those of the women and girls in alluring men and decoying them into liaisons or marriage by the most questionable means conceivable, as an instance of which the present fashions in evening dress may be cited. I am of opinion that this is not right.

The truth is, that the whole affair has been exalted by poets and romancers to an undue importance, and that love in its various developments is not a fitting object to consume the best energies of men. People set it before them and strive after it, because their view of life is as vulgar and brutish as is that other conception frequently met with in the lower stages of development, which sees in luscious and abundant food an end worthy of man's best efforts. Now, this is not right and should not be done. And, in order to avoid doing it, it is only needful to realize the fact that whatever truly deserves to be held up as a worthy object of man's striving and working, whether it be the service of humanity, of one's country, of science, of art, not to speak of the service of G.o.d, is far above and beyond the sphere of personal enjoyment. Hence, it follows that not only to form a liaison, but even to contract marriage, is, from a Christian point of view, not a progress, but a fall. Love, and all the states that accompany and follow it, however we may try in prose and verse to prove the contrary, never do and never can facilitate the attainment of an aim worthy of men, but always make it more difficult. This is my fifth contention.

How about the human race? If we admit that celibacy is better and n.o.bler than marriage, evidently the human race will come to an end. But, if the logical conclusion of the argument is that the human race will become extinct, the whole reasoning is wrong.

To that I reply that the argument is not mine; I did not invent it. That it is inc.u.mbent on mankind so to strive, and that celibacy is preferable to marriage, are truths revealed by Christ 1,900 years ago, set forth in our catechisms, and professed by us as followers of Christ.

Chast.i.ty and celibacy, it is urged, cannot const.i.tute the ideal of humanity, because chast.i.ty would annihilate the race which strove to realize it, and humanity cannot set up as its ideal its own annihilation. It may be pointed out in reply that only that is a true ideal, which, being unattainable, admits of infinite gradation in degrees of proximity. Such is the Christian ideal of the founding of G.o.d's kingdom, the union of all living creatures by the bonds of love.

The conception of its attainment is incompatible with the conception of the movement of life. What kind of life could subsist if all living creatures were joined together by the bonds of love? None. Our conception of life is inseparably bound up with the conception of a continual striving after an unattainable ideal.

But even if we suppose the Christian ideal of perfect chast.i.ty realized, what then? We should merely find ourselves face to face on the one hand with the familiar teaching of religion, one of whose dogmas is that the world will have an end; and on the other of so-called science, which informs us that the sun is gradually losing its heat, the result of which will in time be the extinction of the human race.