The Complete Works of Leo Tolstoy (25+ Works with active table of contents)

by Leo Tolstoy

  He asked his wife: 'Nikolaevna, hasn't he come yet?' 'No, he hasn't,' she replied. He heard someone drive up to the front steps. 'It must be him.' 'No, he's gone past.' 'Nikolaevna! I say, Nikolaevna, isn't he here yet?' 'No.' He was still lying on his bed and could not get up, but was always waiting. And this waiting was uncanny and yet joyful. Then suddenly his joy was completed. He whom he was expecting came; not Ivan Matveich the police-officer, but someone else--yet it was he whom he had been waiting for. He came and called him; and it was he who had called him and told him to lie down on Nikita. And Vasili Andreevich was glad that that one had come for him.

  'I'm coming!' he cried joyfully, and that cry awoke him, but woke him up not at all the same person he had been when he fell asleep. He tried to get up but could not, tried to move his arm and could not, to move his leg and also could not, to turn his head and could not. He was surprised but not at all disturbed by this. He understood that this was death, and was not at all disturbed by that either.

  He remembered that Nikita was lying under him and that he had got warm and was alive, and it seemed to him that he was Nikita and Nikita was he, and that his life was not in himself but in Nikita. He strained his ears and heard Nikita breathing and even slightly snoring. 'Nikita is alive, so I too am alive!' he said to himself triumphantly.

  And he remembered his money, his shop, his house, the buying and selling, and Mironov's millions, and it was hard for him to understand why that man, called Vasili Brekhunov, had troubled himself with all those things with which he had been troubled.

  'Well, it was because he did not know what the real thing was,' he thought, concerning that Vasili Brekhunov. 'He did not know, but now I know and know for sure. Now I know!' And again he heard the voice of the one who had called him before. 'I'm coming! Coming!' he responded gladly, and his whole being was filled with joyful emotion. He felt himself free and that nothing could hold him back any longer.

  After that Vasili Andreevich neither saw, heard, nor felt anything more in this world.

  All around the snow still eddied. The same whirlwinds of snow circled about, covering the dead Vasili Andreevich's fur coat, the shivering Mukhorty, the sledge, now scarcely to be seen, and Nikita lying at the bottom of it, kept warm beneath his dead master.

  X

  Nikita awoke before daybreak. He was aroused by the cold that had begun to creep down his back. He had dreamt that he was coming from the mill with a load of his master's flour and when crossing the stream had missed the bridge and let the cart get stuck. And he saw that he had crawled under the cart and was trying to lift it by arching his back. But strange to say the cart did not move, it stuck to his back and he could neither lift it nor get out from under it. It was crushing the whole of his loins. And how cold it felt! Evidently he must crawl out. 'Have done!' he exclaimed to whoever was pressing the cart down on him. 'Take out the sacks!' But the cart pressed down colder and colder, and then he heard a strange knocking, awoke completely, and remembered everything. The cold cart was his dead and frozen master lying upon him. And the knock was produced by Mukhorty, who had twice struck the sledge with his hoof.

  'Andreevich! Eh, Andreevich!' Nikita called cautiously, beginning to realize the truth, and straightening his back. But Vasili Andreevich did not answer and his stomach and legs were stiff and cold and heavy like iron weights.

  'He must have died! May the Kingdom of Heaven be his!' thought Nikita.

  He turned his head, dug with his hand through the snow about him and opened his eyes. It was daylight; the wind was whistling as before between the shafts, and the snow was falling in the same way, except that it was no longer driving against the frame of the sledge but silently covered both sledge and horse deeper and deeper, and neither the horse's movements nor his breathing were any longer to be heard.

  'He must have frozen too,' thought Nikita of Mukhorty, and indeed those hoof knocks against the sledge, which had awakened Nikita, were the last efforts the already numbed Mukhorty had made to keep on his feet before dying.

  'O Lord God, it seems Thou art calling me too!' said Nikita. 'Thy Holy Will be done. But it's uncanny. . . . Still, a man can't die twice and must die once. If only it would come soon!'

  And he again drew in his head, closed his eyes, and became unconscious, fully convinced that now he was certainly and finally dying.

  It was not till noon that day that peasants dug Vasili Andreevich and Nikita out of the snow with their shovels, not more than seventy yards from the road and less than half a mile from the village.

  The snow had hidden the sledge, but the shafts and the kerchief tied to them were still visible. Mukhorty, buried up to his belly in snow, with the breeching and drugget hanging down, stood all white, his dead head pressed against his frozen throat: icicles hung from his nostrils, his eyes were covered with hoar-frost as though filled with tears, and he had grown so thin in that one night that he was nothing but skin and bone.

  Vasili Andreevich was stiff as a frozen carcass, and when they rolled him off Nikita his legs remained apart and his arms stretched out as they had been. His bulging hawk eyes were frozen, and his open mouth under his clipped moustache was full of snow. But Nikita though chilled through was still alive. When he had been brought to, he felt sure that he was already dead and that what was taking place with him was no longer happening in this world but in the next. When he heard the peasants shouting as they dug him out and rolled the frozen body of Vasili Andreevich from off him, he was at first surprised that in the other world peasants should be shouting in the same old way and had the same kind of body, and then when he realized that he was still in this world he was sorry rather than glad, especially when he found that the toes on both his feet were frozen.

  Nikita lay in hospital for two months. They cut off three of his toes, but the others recovered so that he was still able to work and went on living for another twenty years, first as a farm-labourer, then in his old age as a watchman. He died at home as he had wished, only this year, under the icons with a lighted taper in his hands. Before he died he asked his wife's forgiveness and forgave her for the cooper. He also took leave of his son and grandchildren, and died sincerely glad that he was relieving his son and daughter-in-law of the burden of having to feed him, and that he was now really passing from this life of which he was weary into that other life which every year and every hour grew clearer and more desirable to him. Whether he is better or worse off there where he awoke after his death, whether he was disappointed or found there what he expected, we shall all soon learn.

  On the Significance of Science and Art

  CHAPTER I

  .

  . . . {1} The justification of all persons who have freed themselves from toil is now founded on experimental, positive science. The scientific theory is as follows:-

  "For the study of the laws of life of human societies, there exists but one indubitable method,--the positive, experimental, critical method

  "Only sociology, founded on biology, founded on all the positive sciences, can give us the laws of humanity. Humanity, or human communities, are the organisms already prepared, or still in process of formation, and which are subservient to all the laws of the evolution of organisms.

  "One of the chief of these laws is the variation of destination among the portions of the organs. Some people command, others obey. If some have in superabundance, and others in want, this arises not from the will of God, not because the empire is a form of manifestation of personality, but because in societies, as in organisms, division of labor becomes indispensable for life as a whole. Some people perform the muscular labor in societies; others, the mental labor."

  Upon this doctrine is founded the prevailing justification of our time.

  Not long ago, their reigned in the learned, cultivated world, a moral philosophy, according to which it appeared that every thing which exists is reasonable; that there is no such thing as evil or good; and that it is unnecessary for man to war against evil, but that it is o
nly necessary for him to display intelligence,--one man in the military service, another in the judicial, another on the violin. There have been many and varied expressions of human wisdom, and these phenomena were known to the men of the nineteenth century. The wisdom of Rousseau and of Lessing, and Spinoza and Bruno, and all the wisdom of antiquity; but no one man's wisdom overrode the crowd. It was impossible to say even this,--that Hegel's success was the result of the symmetry of this theory. There were other equally symmetrical theories,--those of Descartes, Leibnitz, Fichte, Schopenhauer. There was but one reason why this doctrine won for itself, for a season, the belief of the whole world; and this reason was, that the deductions of that philosophy winked at people's weaknesses. These deductions were summed up in this,--that every thing was reasonable, every thing good; and that no one was to blame.

  When I began my career, Hegelianism was the foundation of every thing. It was floating in the air; it was expressed in newspaper and periodical articles, in historical and judicial lectures, in novels, in treatises, in art, in sermons, in conversation. The man who was not acquainted with Hegal had no right to speak. Any one who desired to understand the truth studied Hegel. Every thing rested on him. And all at once the forties passed, and there was nothing left of him. There was not even a hint of him, any more than if he had never existed. And the most amazing thing of all was, that Hegelianism did not fall because some one overthrew it or destroyed it. No! It was the same then as now, but all at once it appeared that it was of no use whatever to the learned and cultivated world.

  There was a time when the Hegelian wise men triumphantly instructed the masses; and the crowd, understanding nothing, blindly believed in every thing, finding confirmation in the fact that it was on hand; and they believed that what seemed to them muddy and contradictory there on the heights of philosophy was all as clear as the day. But that time has gone by. That theory is worn out: a new theory has presented itself in its stead. The old one has become useless; and the crowd has looked into the secret sanctuaries of the high priests, and has seen that there is nothing there, and that there has been nothing there, save very obscure and senseless words. This has taken place within my memory.

  "But this arises," people of the present science will say, "from the fact that all that was the raving of the theological and metaphysical period; but now there exists positive, critical science, which does not deceive, since it is all founded on induction and experiment. Now our erections are not shaky, as they formerly were, and only in our path lies the solution of all the problems of humanity."

  But the old teachers said precisely the same, and they were no fools; and we know that there were people of great intelligence among them. And precisely thus, within my memory, and with no less confidence, with no less recognition on the part of the crowd of so- called cultivated people, spoke the Hegelians. And neither were our Herzens, our Stankevitches, or our Byelinskys fools. But whence arose that marvellous manifestation, that sensible people should preach with the greatest assurance, and that the crowd should accept with devotion, such unfounded and unsupportable teachings? There is but one reason,--that the teachings thus inculcated justified people in their evil life.

  A very poor English writer, whose works are all forgotten, and recognized as the most insignificant of the insignificant, writes a treatise on population, in which he devises a fictitious law concerning the increase of population disproportionate to the means of subsistence. This fictitious law, this writer encompasses with mathematical formulae founded on nothing whatever; and then he launches it on the world. From the frivolity and the stupidity of this hypothesis, one would suppose that it would not attract the attention of any one, and that it would sink into oblivion, like all the works of the same author which followed it; but it turned out quite otherwise. The hack-writer who penned this treatise instantly becomes a scientific authority, and maintains himself upon that height for nearly half a century. Malthus! The Malthusian theory,- -the law of the increase of the population in geometrical, and of the means of subsistence in arithmetical proportion, and the wise and natural means of restricting the population,--all these have become scientific, indubitable truths, which have not been confirmed, but which have been employed as axioms, for the erection of false theories. In this manner have learned and cultivated people proceeded; and among the herd of idle persons, there sprung up a pious trust in the great laws expounded by Malthus. How did this come to pass? It would seem as though they were scientific deductions, which had nothing in common with the instincts of the masses. But this can only appear so for the man who believes that science, like the Church, is something self-contained, liable to no errors, and not simply the imaginings of weak and erring folk, who merely substitute the imposing word "science," in place of the thoughts and words of the people, for the sake of impressiveness.

  All that was necessary was to make practical deductions from the theory of Malthus, in order to perceive that this theory was of the most human sort, with the best defined of objects. The deductions directly arising from this theory were the following: The wretched condition of the laboring classes was such in accordance with an unalterable law, which does not depend upon men; and, if any one is to blame in this matter, it is the hungry laboring classes themselves. Why are they such fools as to give birth to children, when they know that there will be nothing for the children to eat? And so this deduction, which is valuable for the herd of idle people, has had this result: that all learned men overlooked the incorrectness, the utter arbitrariness of these deductions, and their insusceptibility to proof; and the throng of cultivated, i.e., of idle people, knowing instinctively to what these deductions lead, saluted this theory with enthusiasm, conferred upon it the stamp of truth, i.e., of science, and dragged it about with them for half a century.

  Is not this same thing the cause of the confidence of men in positive critical-experimental science, and of the devout attitude of the crowd towards that which it preaches? At first it seems strange, that the theory of evolution can in any manner justify people in their evil ways; and it seems as though the scientific theory of evolution has to deal only with facts, and that it does nothing else but observe facts.

  But this only appears to be the case.

  Exactly the same thing appeared to be the case with the Hegelian doctrine, in a greater degree, and also in the special instance of the Malthusian doctrine. Hegelianism was, apparently, occupied only with its logical constructions, and bore no relation to the life of mankind. Precisely this seemed to be the case with the Malthusian theory. It appeared to be busy itself only with statistical data. But this was only in appearance.

  Contemporary science is also occupied with facts alone: it investigates facts. But what facts? Why precisely these facts, and no others?

  The men of contemporary science are very fond of saying, triumphantly and confidently, "We investigate only facts," imagining that these words contain some meaning. It is impossible to investigate facts alone, because the facts which are subject to our investigation are INNUMERABLE (in the definite sense of that word),- -innumerable. Before we proceed to investigate facts, we must have a theory on the foundation of which these or those facts can be inquired into, i.e., selected from the incalculable quantity.

  And this theory exists, and is even very definitely expressed, although many of the workers in contemporary science do not know it, or often pretend that they do not know it. Exactly thus has it always been with all prevailing and guiding doctrines. The foundations of every doctrine are always stated in a theory, and the so-called learned men merely invent further deductions from the foundations once stated. Thus contemporary science is selecting its facts on the foundation of a very definite theory, which it sometimes knows, sometimes refuses to know, and sometimes really does not know; but the theory exists.

  The theory is as follows: All mankind is an undying organism; men are the particles of that organism, and each one of them has his own special task for the service of others. In the same manner,
the cells united in an organism share among them the labor of fight for existence of the whole organism; they magnify the power of one capacity, and weaken another, and unite in one organ, in order the better to supply the requirements of the whole organism. And exactly in the same manner as with gregarious animals,--ants or bees,--the separate individuals divide the labor among them. The queen lays the egg, the drone fructifies it; the bee works his whole life long. And precisely this thing takes place in mankind and in human societies. And therefore, in order to find the law of life for man, it is necessary to study the laws of the life and the development of organisms.

  In the life and development of organisms, we find the following laws: the law of differentiation and integration, the law that every phenomenon is accompanied not by direct consequences alone, another law regarding the instability of type, and so on. All this seems very innocent; but it is only necessary to draw the deductions from all these laws, in order to immediately perceive that these laws incline in the same direction as the law of Malthus. These laws all point to one thing; namely, to the recognition of that division of labor which exists in human communities, as organic, that is to say, as indispensable. And therefore, the unjust position in which we, the people who have freed ourselves from labor, find ourselves, must be regarded not from the point of view of common-sense and justice, but merely as an undoubted fact, confirming the universal law.