Collected Shorter Fiction, Volume 2

by Leo Tolstoy

  ‘But I have no wisdom at all! I am altogether sunk in error! My errors have not become wisdom because they are ancient, any more than water becomes wine because it is stale and foul.’

  And seizing his cloak Julius hastily left the house and set out to walk farther, without staying to rest. By the close of another day he reached the Christian settlement.

  They received him gladly, though they did not know that he was a friend of Pamphilius, whom they all loved and respected. At the refectory Pamphilius, seeing his friend, ran to him gladly and embraced him.

  ‘At last I have come,’ said Julius. ‘Tell me what I am to do and I will obey you.’

  ‘Don’t trouble about that,’ said Pamphilius. ‘Come with me.’ And he led Julius into the guest-house, and showing him a bed, said:

  ‘When you have had time to observe our life you will see for yourself how you can best be of use to men. But I will show you something to do to-morrow to occupy your time for the present. We are gathering grapes in our vineyards. Go there and help. You will see yourself what you can do.’

  Next morning Julius went into the vineyards. The first was of young vines which were loaded with clusters. Young people were plucking and gathering them. The places were all occupied and Julius, having walked about for some time, found no place for himself. He went on farther and came to an older vineyard where there was less fruit. But here also there was nothing for him to do; the gatherers were all working in pairs and there was no place for him. He went still farther and entered a very old, deserted vineyard. The vine-stocks were gnarled and crooked and Julius could see no grapes.

  ‘There, that is like my life,’ he said to himself. ‘Had I come the first time, it would have been like the fruit in the first vineyard. Had I come when I started the second time, it would have been like the fruit in the second vineyard. But now here is my life – like these useless superannuated vines, only fit for fuel!’ And Julius was terrified at what he had done, terrified at the punishment awaiting him for having uselessly wasted his life. And he became sad and said aloud:

  ‘I am no longer good for anything and can now do nothing!’ And he sat down and wept because he had wasted what he could never recover. Suddenly he heard the voice of an old man calling him:

  ‘Work, brother!’ said the voice.

  Julius looked round and saw an old man, grey and bowed by age and scarcely able to move his feet. He was standing by the vines and gathering the few sweet bunches that still remained here and there. Julius went up to him.

  ‘Work, dear brother! Work is joyous!’ And the old man showed him where to look for bunches of the grapes that still remained. Julius began to look for them, and finding some, brought them and laid them in the old man’s basket. And the old man said to him:

  ‘Look, in what way are these bunches any worse than those they are gathering in the other vineyards? “Walk while ye have the light!” said our Teacher. “The will of Him that sent me is that every one who seeth the son, and believeth on him, may have everlasting life: and I will raise him up at the last day. For God sent not His son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed in the son, who is of one nature with God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God.” My son, be not unhappy! We are all sons of God and His servants! We are all one army! Do you think that He has no servants besides you, and that if you had devoted yourself to His service with your whole strength you could have done all that He needs – all that is needful for the establishment of His kingdom? You say you would do twice, ten times, a hundred times, more than you did. But if you did ten thousand times ten thousand more than all men have done, what would that have been in the work of God? A mere nothing! God’s work, like Himself, is infinite. God’s work is you. Come to Him, and be not a labourer but a son, and you will become a partner of the infinite God and of His world. In God’s sight there is neither small nor great, there is only what is straight and what is crooked. Enter into the straight path of life and you will be with God and your work will be neither small nor great, it will be God’s work. Remember that in heaven there is more joy over one sinner than over a hundred just persons. The world’s work – all that you have neglected to do – has only shown you your sin, and you have repented. And when you repented you found the straight path. Go forward and follow it, and do not think of the past nor of what is great or small. All men are equal in God’s sight! There is one God and one life!’

  And Julius was comforted, and from that day he lived and worked for the brethren according to his strength. And so he lived joyfully for another twenty years, and did not notice how death took his body.

  1 The following text reproduces, in substance, the first part of The Teaching of the Twelve Apostles (The Didachē), a very early Christian manuscript discovered at Constantinople in 1875, which greatly interested Tolstoy.

  THE COFFEE-HOUSE OF

  SURAT (AFTER BERNARDIN DE SAINT-PIERRE)

  IN the town of Surat, in India, was a coffee-house where many travellers and foreigners from all parts of the world met and conversed.

  One day a learned Persian theologian visited this coffeehouse. He was a man who had spent his life studying the nature of the Deity, and reading and writing books upon the subject. He had thought, read, and written so much about God, that eventually he lost his wits, became quite confused, and ceased even to believe in the existence of a God. The Shah, hearing of this, had banished him from Persia.

  After having argued all his life about the First Cause, this unfortunate theologian had ended by quite perplexing himself, and instead of understanding that he had lost his own reason, he began to think that there was no higher Reason controlling the universe.

  This man had an African slave who followed him everywhere. When the theologian entered the coffee-house, the slave remained outside, near the door, sitting on a stone in the glare of the sun, and driving away the flies that buzzed around him. The Persian having settled down on a divan in the coffeehouse, ordered himself a cup of opium. When he had drunk it and the opium had begun to quicken the workings of his brain, he addressed his slave through the open door:

  ‘Tell me, wretched slave,’ said he, ‘do you think there is a God, or not?’

  ‘Of course there is,’ said the slave, and immediately drew from under his girdle a small idol of wood.

  ‘There,’ said he, ‘that is the God who has guarded me from the day of my birth. Everyone in our country worships the fetish tree, from the wood of which this God was made.’

  This conversation between the theologian and his slave was listened to with surprise by the other guests in the coffeehouse. They were astonished at the master’s question, and yet more so at the slave’s reply.

  One of them, a Brahmin, on hearing the words spoken by the slave, turned to him and said:

  ‘Miserable fool! Is it possible you believe that God can be carried under a man’s girdle? There is one God – Brahma, and He is greater than the whole world, for He created it. Brahma is the One, the mighty God, and in His honour are built the temples on the Ganges’ banks, where His true priests, the Brahmins, worship him. They know the true God, and none but they. A thousand score of years have passed, and yet through revolution after revolution these priests have held their sway, because Brahma, the one true God, has protected them.’

  So spoke the Brahmin, thinking to convince everyone; but a Jewish broker who was present replied to him, and said:

  ‘No! the temple of the true God is not in India. Neither does God protect the Brahmin caste. The true God is not the God of the Brahmins, but of Abraham, Isaac, a
nd Jacob. None does He protect but His chosen people, the Israelites. From the commencement of the world, our nation has been beloved of Him, and ours alone. If we are now scattered over the whole earth, it is but to try us; for God has promised that He will one day gather His people together in Jerusalem. Then, with the Temple of Jerusalem – the wonder of the ancient world – restored to its splendour, shall Israel be established a ruler over all nations.’

  So spoke the Jew, and burst into tears. He wished to say more, but an Italian missionary who was there interrupted him.

  ‘What you are saying is untrue,’ said he to the Jew. ‘You attribute injustice to God. He cannot love your nation above the rest. Nay rather, even if it be true that of old He favoured the Israelites, it is now nineteen hundred years since they angered Him, and caused Him to destroy their nation and scatter them over the earth, so that their faith makes no converts and has died out except here and there. God shows preference to no nation, but calls all who wish to be saved to the bosom of the Catholic Church of Rome, the one outside whose borders no salvation can be found.’

  So spoke the Italian. But a Protestant minister, who happened to be present, growing pale, turned to the Catholic missionary and exclaimed:

  ‘How can you say that salvation belongs to your religion? Those only will be saved, who serve God according to the Gospel, in spirit and in truth, as bidden by the word of Christ.’

  Then a Turk, an office-holder in the custom-house at Surat, who was sitting in the coffee-house smoking a pipe, turned with an air of superiority to both the Christians.

  ‘Your belief in your Roman religion is vain,’ said he. ‘It was superseded twelve hundred years ago by the true faith; that of Mohammed! You cannot but observe how the true Mohammedan faith continues to spread both in Europe and Asia, and even in the enlightened country of China. You say yourselves that God has rejected the Jews; and, as a proof, you quote the fact that the Jews are humiliated and their faith does not spread. Confess then the truth of Mohammedanism, for it is triumphant and spreads far and wide. None will be saved but the followers of Mohammed, God’s latest prophet; and of them, only the followers of Omar, and not of Ali, for the latter are false to the faith.’

  To this the Persian theologian, who was of the sect of Ali, wished to reply; but by this time a great dispute had arisen among all the strangers of different faiths and creeds present. There were Abyssinian Christians, Lamas from Thibet, Ismailians and Fire-worshippers. They all argued about the nature of God, and how He should be worshipped. Each of them asserted that in his country alone was the true God known and rightly worshipped.

  Everyone argued and shouted, except a Chinaman, a student of Confucius, who sat quietly in one corner of the coffee-house, not joining in the dispute. He sat there drinking tea and listening to what the others said, but did not speak himself.

  The Turk noticed him sitting there, and appealed to him, saying:

  ‘You can confirm what I say, my good Chinaman. You hold your peace, but if you spoke I know you would uphold my opinion. Traders from your country, who come to me for assistance, tell me that though many religions have been introduced into China, you Chinese consider Mohammedanism the best of all, and adopt it willingly. Confirm, then, my words, and tell us your opinion of the true God and of His prophet.’

  ‘Yes, yes,’ said the rest, turning to the Chinaman, ‘let us hear what you think on the subject.’

  The Chinaman, the student of Confucius, closed his eyes, and thought a while. Then he opened them again, and drawing his hands out of the wide sleeves of his garment, and folding them on his breast, he spoke as follows, in a calm and quiet voice.

  Sirs, it seems to me that it is chiefly pride that prevents men agreeing with one another on matters of faith. If you care to listen to me, I will tell you a story which will explain this by an example.

  I came here from China on an English steamer which had been round the world. We stopped for fresh water, and landed on the east coast of the island of Sumatra. It was midday, and some of us, having landed, sat in the shade of some coconut palms by the seashore, not far from a native village. We were a party of men of different nationalities.

  As we sat there, a blind man approached us. We learnt afterwards that he had gone blind from gazing too long and too persistently at the sun, trying to find out what it is, in order to seize its light.

  He strove a long time to accomplish this, constantly looking at the sun; but the only result was that his eyes were injured by its brightness, and he became blind.

  Then he said to himself:

  ‘The light of the sun is not a liquid; for if it were a liquid it would be possible to pour it from one vessel into another, and it would be moved, like water, by the wind. Neither is it fire; for if it were fire, water would extinguish it. Neither is light a spirit, for it is seen by the eye; nor is it matter, for it cannot be moved. Therefore, as the light of the sun is neither liquid, nor fire, nor spirit, nor matter, it is – nothing!’

  So he argued, and, as a result of always looking at the sun and always thinking about it, he lost both his sight and his reason. And when he went quite blind, he became fully convinced that the sun did not exist.

  With this blind man came a slave, who after placing his master in the shade of a coconut tree, picked up a coconut from the ground, and began making it into a night-light. He twisted a wick from the fibre of the coconut: squeezed oil from the nut into the shell, and soaked the wick in it.

  As the slave sat doing this, the blind man sighed and said to him:

  ‘Well, slave, was I not right when I told you there is no sun? Do you not see how dark it is? Yet people say there is a sun.… But if so, what is it?’

  ‘I do not know what the sun is,’ said the slave. ‘That is no business of mine. But I know what light is. Here, I have made a night-light, by the help of which I can serve you and find anything I want in the hut.’

  And the slave picked up the coconut shell, saying:

  ‘This is my sun.’

  A lame man with crutches, who was sitting near by, heard these words, and laughed:

  ‘You have evidently been blind all your life,’ said he to the blind man, ‘not to know what the sun is. I will tell you what it is. The sun is a ball of fire, which rises every morning out of the sea and goes down again among the mountains of our island each evening. We have all seen this, and if you had had your eyesight you too would have seen it.’

  A fisherman, who had been listening to the conversation, said:

  ‘It is plain enough that you have never been beyond your own island. If you were not lame, and if you had been out as I have in a fishing-boat, you would know that the sun does not set among the mountains of our island, but as it rises from the ocean every morning so it sets again in the sea every night. What I am telling you is true, for I see it every day with my own eyes.’

  Then an Indian who was of our party, interrupted him by saying:

  ‘I am astonished that a reasonable man should talk such nonsense. How can a ball of fire possibly descend into the water and not be extinguished? The sun is not a ball of fire at all, it is the Deity named Deva, who rides for ever in a chariot round the golden mountain, Meru. Sometimes the evil serpents Ragu and Ketu attack Deva and swallow him: and then the earth is dark. But our priests pray that the Deity may be released, and then he is set free. Only such ignorant men as you, who have never been beyond their own island, can imagine that the sun shines for their country alone.’

  Then the master of an Egyptian vessel, who was present, spoke in his turn.

  ‘No,’ said he, ‘you also are wrong. The sun is not a Deity, and does not move only round India and its golden mountain. I have sailed much on the Black Sea, and along the coasts of Arabia, and have been to Madagascar and to the Philippines. The sun lights the whole earth, and not India alone. It does not circle round one mountain, but rises far in the east, beyond the Isles of Japan, and sets far, far away in the west, beyond the islands of England. That i
s why the Japanese call their country “Nippon”, that is “the birth of the sun”. I know this well, for I have myself seen much, and heard more from my grandfather, who sailed to the very ends of the sea.’

  He would have gone on, but an English sailor from our ship interrupted him.

  ‘There is no country’, he said, ‘where people know so much about the sun’s movements as in England. The sun, as everyone in England knows, rises nowhere and sets nowhere. It is always moving round the earth. We can be sure of this for we have just been round the world ourselves, and nowhere knocked up against the sun. Wherever we went, the sun showed itself in the morning and hid itself at night, just as it does here.’

  And the Englishman took a stick and, drawing circles on the sand, tried to explain how the sun moves in the heavens and goes round the world. But he was unable to explain it clearly, and pointing to the ship’s pilot said:

  ‘This man knows more about it than I do. He can explain it properly.’

  The pilot, who was an intelligent man, had listened in silence to the talk till he was asked to speak. Now everyone turned to him, and he said:

  ‘You are all misleading one another, and are yourselves deceived. The sun does not go round the earth, but the earth goes round the sun, revolving as it goes, and turning towards the sun in the course of each twenty-four hours, not only Japan, and the Philippines, and Sumatra where we now are, but Africa, and Europe, and America, and many lands besides. The sun does not shine for some one mountain, or for some one island, or for some one sea, nor even for one earth alone, but for other planets as well as our earth. If you would only look up at the heavens, instead of at the ground beneath your own feet, you might all understand this, and would then no longer suppose that the sun shines for you, or for your country alone.’