The Theological Works of Leo Tolstoy. Leo Tolstoy

of the very book which in so many houses forms such indispensable part of parlor outfit. Nay, has it not come in society to such a pass that the very presence of The Book on parlor table is already an evidence that the host is not a member of the circle which looks upon itself as the circle,—the select, the exclusive, the highest, in short?

      24. The public, then, is interested in Tolstoy the artist more than in the preacher, for the same reason that when Emerson lands in England only a handful of mortals greet him; while when Mr. Sullivan lands in England the streets cannot hold the thousands who flock to receive him. Tolstoy, on the other hand, protests that whosoever looks to him as the artist, sees not him, knows not him; that he is aught else now; that mere art, in fact, is to him a business no longer worthy of a serious soul. The public again, in its ever-confident patronizingness, says unto him: “But for thy great artistic genius, O Leo, son of Nicolas, with thy latest religious antics and somersaultings, we would call thee—a crank. But as to a great genius we shall be merciful unto thee, and bear with many a confession, many a cobbled shoe, if thou givest us only more of Olenins, more of Karenins.”

      25. Who is here right, who is here wrong,—the public with its millions, Tolstoy in his loneliness?

       26. That genius should often misunderstand its own strength, and seek it where it is weakest, is indeed no new phenomenon in its history. Frederick the Great prides himself more on his flute-playing than on his kingship; and it is not so very long ago that in our very midst a university professor called the happiest day of his life not that on which he discovered a new Greek particle, but that on which the crew of his university won the boat-race. And a mere chance tour on a Sunday through our churches would quickly show the lamentably frequent misapprehension of genius by itself; for many a fine genius for the actor's art is spoiled by an imaginary call to the pulpit. The presumption therefore is indeed against the great Tolstoy in his dispute with the great public. Still, I venture to side with Tolstoy. I too venture to think that Tolstoy's greatest work is found not so much in his works of pure art as in his works of pure religion; and with God's blessing, my friends, I trust you will see it with me in the next lecture.

      TOLSTOY THE PREACHER.

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      1. I have stated in the last lecture that Tolstoy is the preacher, not of the new gospel of death, but of the old gospel of life. Tolstoy is to be revered as one of the greatest teachers among men, not so much because he has proved indisputably that only by love alone can men be said truly to live, nor wholly because he shows by logic inexorable that man can be truly blessed only when he devotes his life to the service of his fellow-men. His logic may be bad, his proof may be faulty. To be skilled in the art of lighting with words is no more essential to a noble soul than to be skilled in the art of fighting with lists. Both can indeed knock down an opponent; but knocking down is not the business of life, but raising up. And Tolstoy is to be revered among teachers because he first of all raises up; because he preaches what those who have raised men up have for ages preached; because he preaches what Christ has preached, what Emerson has preached, what Carlyle has preached, what Ruskin is still preaching, and what will ever continue to be preached as long as there is a God in heaven, and a human soul on earth yearning for the possession of that God. “Socialism, Communism!” men bellow to Tolstoy, and think to confound him with the hateful name. “Would you have us give up,” they say, “the fruit of civilization and progress, and return to the primitive life of the days of yore?” But read Emerson's “Miscellanies,” Carlyle's “Past and Present,” Ruskin's “Fors Clavigera,” and see for yourselves whether Tolstoy preaches aught different from these. And if this be communism, if this be socialism, then welcome communism, welcome socialism, because ever welcome brotherhood.

      2. Tolstoy is indeed a Russian of the Russians, but he is a man before he is a Russian; the greatest of Russians, he is more than a Russian, just as Socrates, the greatest of the Greeks, was more than a Greek; just as Christ, the greatest of Hebrews, was more than a Hebrew. Socrates was sent not for Greece alone, but for us likewise; Jesus was sent not for the Jews alone, but for us likewise; and so Tolstoy is sent not to the Russians alone, but to us likewise.

      3. Tolstoy, then, came to deliver a message; but the message of messages has already been delivered well-nigh nineteen hundred years ago. Not one word is there, indeed, to be added to the law laid down in the Sermon on the Mount; and were men to live out the gospel of Christ, there would be no need of new messengers, the kingdom of heaven would then be veritably established, and the Master would once more dwell with men as he hath foretold. But Christianity, alas! has been on trial for well-nigh nineteen hundred years, while the religion of Christ still remains to be tried. There is therefore ever need of new apostles to preach the kingdom of heaven, the gospel of Christ; and it is Tolstoy's distinction that he came to preach not the new gospel of the nineteenth century, but the old gospel of the first century. For God sees to it that the way to blessedness for men be ever open; that the kingdom of heaven be ever within their reach, if they but choose to enter it, if they but choose not to give themselves over to the Powers of Darkness.

      4. I have affirmed in my last lecture, with what articulateness of voice the great God hath seen fit to endow me, that there is a God in heaven who is the Good. And it now, alas! becomes my duty to affirm likewise that beside the great God the Good in heaven, there is also the great Devil the Evil on earth; that beside the great Prince of Light there is also the great Prince of Darkness. And he ruleth neither over the heavens nor over the earth, but he ruleth solely over man. And he graspeth with the greedy, and he splitteth hairs with the lawyers; and he is flirting with scientific charities, and is fortune-hunting with land-grabbers; and he discourseth with politicians, and he puffeth up with men of science; and he balances himself on ropes with theologians; and he preacheth from pulpits through mouths that have Christ only on their tongues; and he prayeth through lips that know God only through hymns; and he danceth at balls, and he sparkleth through diamonds; and he shineth through gold, and he foameth through wine; and he chatteth insincerely at receptions, and he figureth in society-columns of the public prints; and he shrieketh through steam-whistles, and he rusheth sixty miles an hour, and he edits sensational magazines, and he dwelleth with the hating; and he is ever after victims,—he, the Prince of Darkness.

      5. And the servants of the Prince of Light are few; and the servants of the Prince of Darkness are many. Yet the Lord God is ever nigh; and he ever sendeth his messengers to call together his wandering, his erring flock. Tolstoy is a messenger sent out to gather together the erring flock back to the fold of Christ.

      6. Tolstoy, then, is a teacher of men. Observe, however, this fundamental difference between Tolstoy and the other great teachers. To Socrates, the great enemy of mankind was ignorance; to him, therefore, to know virtue is to be virtuous, and the central idea of his teaching is—knowledge. The seat of the soul with Socrates, therefore, is not so much in the heart as in the head. To Epictetus, the great enemy of mankind is passion, and the central idea of his teaching is self-control; to Epictetus, then, the seat of the soul is not so much in the head as in the will. To Emerson, the great enemy of mankind is authority, and the central idea of his teaching, therefore, is self-reliance; to Emerson, then, the seat of the soul is not so much in man's will as in man's pride. To Carlyle, the great enemy of mankind is consciousness of self, and the central idea of his teaching is unconsciousness of self, the forgetting, the drowning of self in work. To Carlyle, therefore, the seat of the soul is not so much in man's pride as in his hands. Tolstoy has no such central idea of his own. His central idea is that of his Master, Jesus, which is love. To Jesus, the great enemy of man was hatred, and the seat of the soul to him was neither in the head, nor in the will, nor in the pride, nor in the hands. To Jesus, the seat of the soul was solely in the heart. And Tolstoy proclaims above all the doctrine of Jesus, not because he thinketh lightly of ignorance, not because he thinketh lightly of passion, not because he thinketh lightly of authority, not because he thinketh lightly of self-consciousness, but because he believes that Love conquereth all the children of Darkness. Hence the burden of his message is the ever-recurring, Brethren, follow Christ! Follow Christ with your heads, and your metaphysics will take care of themselves; follow Christ with your will, and your passions will take