The Journal of Leo Tolstoi (First Volume—1895-1899). graf Leo Tolstoy

      The article by Ertel[50] that the efforts of the liberals are useful, and also the letter by Spielhagen on the same theme,[51] provoke me. But I can not, I must not write. I have no time. The letters from Sopotsko[52] and Zdziekhovsky[53] on the Orthodox Church and on the Catholic, provoke me on the other hand. However, I shall hardly write. But here yesterday I received a letter from Grinevich’s[54] mother on the religious bringing up of children. That I must do. At least I must use all my strength to do this.

      Very much music—it is useless. … As regards religion, I am very cool at present.

      Thought during this time (much I have forgotten and have not written down):

      1) Oh, not to forget death for a moment, into which at any moment you can fall! If we would only remember that we are not standing upon an even plain (if you think we are standing so, then you are only imagining that those who have gone away have fallen overboard and you yourself are afraid that you will fall overboard), but that we are rolling on, without stopping, running into each other, getting ahead and being got ahead of, yonder behind the curtain which hides from us those who are going away, and will hide us from those who remain. If we remember that always, then, how easy and joyous it is to live and roll together, yonder down the same incline, in the power of God, with Whom we have been and in Whose power we are now and will be afterwards and forever. I have been feeling this very keenly.

      2) There is no more convincing proof of the existence of God, than the faculty of the soul by which we can transport ourselves into other beings. Out of this faculty flows both love and reason, but neither one nor the other is in us, but they are outside of us and we only coincide with them. (Unclear.)

      3) The power to kill oneself is free play given to people. God did not want slaves in this life, but free workers. If you remain in this life, then it means that its conditions are advantageous to you. If advantageous—then work. If you go away from the conditions here, if you kill yourself, then the same thing will be put before you again there. So there is nowhere to go.

      It would be good to write the history of what a man lives through in this life who committed suicide in a past life; how, coming up against the same requirements which were placed before him in the other life, he comes to the realisation that he must fulfil them. And in this life he is more intelligent than in the others, remembering the lesson given him.

      4) How does it happen that a clever, educated man believes in the nonsensical? Man thinks that which his heart desires. Only if his heart desires the truth, and only if it does, will he think the truth. But if his heart desires earthly pleasures and peace, he will think of that which will bring him earthly pleasures and peace or still something else. But as it is not an attribute of man to have earthly pleasures and peace, he will think falsely; and to be able to think falsely he will hypnotise himself.

      (Unclear, not good.)

      Feb. 14. M. If I live.

       To-day February 22. Nicholskoe, at the Olsuphievs. [55]

      It is already more than a week that I feel depressed in spirit. No life; I can not work on anything. Father of my life and of all life! If my work is already finished here, as I am beginning to think, and the ending of my spiritual life, which I am beginning to feel, means a transfer into that other life—that I am already beginning to live there and that here these remnants are being taken away little by little—then show it to me more clearly that I may not seek and weary myself. Otherwise it seems to me that I have many well-thought plans, yet I have no means, not only for carrying them through—this I know, I ought not to think of—but even to do something good, something pleasing to Thee as long as I live here. Or give me strength to work with the consciousness of serving Thee. Still, Thy will be done. If only I always felt that life consisted only in the fulfilment of Thy will, I would not doubt. But doubt comes because I bite the bit and don’t feel the reins.

      It is now 2 o’clock. I am going to dinner. I took a walk, slept in the morning, read Trilby. And I want to sleep all the time.

      During this time, what has happened? Almost nothing. I thought on the Declaration of Faith.

      If I live. February 23. Nicholskoe.

      To-day February 27. Nicholskoe.

      Am writing the drama, it moves very stiffly. Indeed I don’t even know if I am progressing or not. … I am very comfortable here; the important thing—it is quiet.

      Read Trilby—poor. Wrote letters to Chertkov, Schmidt,[56] Kenworthy. Read Corneille—instructive.

      Have been thinking:

      1) I made a note that there are two arts. Now thinking it over, I don’t find a clear expression of my thought. Then I thought that there was an art, as they rightly characterise it, which grew from play, from the need of every creature to play. The play of the calf is jumping, the play of man is a symphony, a picture, a poem, a novel.

      This is one kind of art, the art of play, of thinking out new plays, producing old ones and inventing new. That is a good thing, useful and valuable because it increases man’s joys. But it is clear that it is possible to occupy oneself with play only when sated. Thus society can only occupy itself with art, when all its members are sated. But as long as all its members are not sated, there can not be real art, there will be an art of the overfed, a deformed one, and an art of the hungry ones—rough and poor, just as it is now. And therefore, in the first kind of art—of play—only that part is of value which is attainable to all, which increases the joys of all.

      If it is like this, then it is not a bad thing, especially if it does not demand an increase of toil on the part of the oppressed, as happens now.

      (This could and should be expressed better.)

      But there is yet another art which calls forth in man better and higher feelings. I wrote this just now—something I have said many times—and I think it isn’t true. Art is only one and consists in this: to increase the sinless general joys accessible to all—the good of man. A nice building, a gay picture, a song, a story give a little good; the awakening of religious feelings, of the love of good brought forth by a drama, a picture, a song—give great good.

      The 2nd thing that I have been thinking about art, is that nowhere is conservatism so harmful as in art. Art is one of the manifestations of the spiritual life of man, and therefore, as when an animal is alive, it breathes and discharges the products of its breathing, so when humanity is alive, it manifests activity in art. And therefore, at every given moment it must be contemporaneous—the art of our time. One ought only to know where it is (not in the decadence of music, poetry, or the novel); and one must seek it not in the past, but in the present. People who wish to show themselves connoisseurs of art and who therefore praise the past classic art and insult the present, only show by this, that they have no feeling for art.

      3) Rachinsky[57] says: “Notice that contemporaneous with the spread of the use of narcotics, since the 17th century, the astounding progress of science began, and especially of the natural ones.” Is it not because of this, I say to him, that the false direction of science has come, the studying of that which is not necessary to man, but is only an object for idle curiosity, or when useful, is not the only thing really necessary? Is it not because of this that from that time on there was neglected the one thing that was necessary, i.e. the settling of moral questions and their application to life?

      4) What is the good? I only know a word in Russian which defines this idea. The good is the real good, the good for all, le veritable bien, le bien de tous, what is good for everybody.[58]

      5) Men, in struggling with untruth and superstition, often console themselves with the quantity of superstition they have destroyed. This is not right. It is not right to calm oneself until all that is contradictory to reason and demands credulence is destroyed. Superstition is like a cancer. Everything must be cleaned out if one undertakes an operation. But if a little bit is left, everything will grow from it again.

      6) The historic knowledge of how different myths and beliefs arose among peoples in different