from the true path. For this reason, he thinks that the solution of the question which he has found for himself will fit the case of all sincere people, who have put the same question to themselves, namely, "What is to be done?" First of all, he has resolved not to lie, either to others or to himself, not to fear the truth, no matter whither it may lead him; since he firmly believes that in whatever position truth and conscience may land him, however terrible it may be, it cannot be worse than one that is founded on a lie. He has been rewarded for his boldness in doing this; all the incoherent, complicated, senseless phenomena of life have grown clear to him, and his own attitude among these conditions, formerly strange and oppressive, has become natural and easy. Too high an opinion of himself and his position led him to the second answer to the question, "What is to be done?" Thorough repentance, a just estimate of himself, a confession that he is ignorant and unlearned instead of cultured, harsh and immoral instead of kind and moral, lowly, instead of exalted, are what is required. "How am I, so fine a writer, a man who has acquired so much learning and talents, to use them for the benefit of the people?" is the erroneous form in which he put the question to himself. It should have run: "How am I, who have wasted the best years of my life in useless occupations which are ruinous to the soul" (this includes the French language, playing on the piano, grammar, geography, verses, novels, romances, and so forth), "to repay the people who fed and clothed me during all that time, and who still feed and clothe me?" The answer to this is: "I must learn not to live on others, and, having learned this, I must devote to the service of the people hands, and feet, and heart, and brain, and everything that the people may require; for the first and indubitable duty of man is to share in the struggle with nature, for his life and the lives of others." Count Tolstoi regards it as his and every man's first duty to provide his own food, clothing, fuel, and shelter, and thus help others; and departure from this law entails the inevitable penalty of the annihilation of the bodily or mental life of man. "At first," he says, "I thought that in order to carry out this plan some establishment was necessary, some institution, a company of men entertaining the same ideas, the consent of my family, life in the country; then I felt rather ashamed to show myself thus before people, to undertake a thing so unusual in our society as manual labor, and I did not know how to set about it." This false shame was expelled, however, by the real shame which he felt at not undertaking it, and he came to the conclusion that the strangeness would last only a week (in which calculation he appears to have been mistaken), and that no society or institution was required. He had also thought that this manual labor would absorb all his time, and deprive him of all possibility of pursuing intellectual occupations, "which I love," he says, "and which, in moments of self-sufficiency I have thought not unprofitable to my fellow-men." He found, however, that when he had given up the eight hours, during which he had formerly battled with ennui, to physical toil, he still had the five hours necessary for mental exertion; and he enters on a curious computation which proves that, if he had pursued the same plan, reading and studying during those five hours every day, and writing only a couple of pages on holidays, he would have accomplished as much in fourteen years as he has actually accomplished in forty. Physical exertion spurs up his mental faculties, and the nearer it approaches rude agriculture, the closer and more affectionate is his communion with men, his enjoyment of art and learning, and the true happiness of life. The writer also finds that many of his former requirements, in the way of dainty food, bed, clothing, "conventional cleanliness," all of which interfere with work, have disappeared without any effort on his part, and that he prefers the simplest food: cabbage soup, groats, black bread, and tea v prikusky (that is, tea which is not sweetened, but accompanied by bites at a lump of sugar). Thus, he sees that "the most costly needs of his life, vanity and relief from ennui," have vanished, and that his health is improved, in spite of his age. He decides that our arts and sciences and improvements of the pleasures of life are mere attempts to deceive the moral demands of man, and he refers to a peasant of his district who lost his wits through beholding the luxury of official life, and who now declares that he "lives to pass the time." Tolstoi declares that he gazes on this crazy muzhik as in a mirror. He has, accordingly, divided his days into four portions. The first is to be occupied with some heavy labor, of a nature to produce perspiration; the second, with labor of hands and wrists, some sort of artisan toil; the third, with exercise of the mind and imagination; and the fourth, in communion with others, since no one has a right to devote himself to a specialty, unless he feels within himself an irresistible impulse, and a demand is made by others, when he is justified in making this sacrifice to his breathren.
Count Tolstoi's hope is that if a number of his "caste" engage in a similar life, young people will be induced to follow their example. He argues that as it is now the fashion to do many things for one's self which no gentleman thought of doing when he was a boy, so it is a mere question of fashion when gentlemen will feed their own cows and hens, dig, plant potatoes, clean their boots, and wash their shirts; and he defines property as that which cannot be taken from a man, - in other words, his own person alone. It is worth noting that he permits the use of scientific improvements, and his perfect man will use a steam plough, if obtainable, or will scratch the soil with a hoe, if nothing better be within his reach; and people, perceiving his efforts, will strive to render his work as profitable as possible. Others, observing a handful of "lunatics tilling the soil and making shoes, instead of smoking cigarettes and playing cards," will comprehend what it behooves them to do, will cease to ruin each other, and will find happiness. He predicts that before long people of his class will consider it not disgraceful to make calls in boots made with the outside of the leather in, but disgraceful to wear overshoes in the presence of people who have no shoes at all; that it is not disgraceful to be ignorant of French, but disgraceful to eat bread, and not to know how it is made; that it is not disgraceful not to have starched shirts and clean clothes, but disgraceful to about in clean clothes, thereby demonstrating one's idleness; that it is not disgraceful to have dirty hands, but disgraceful not to have callouses on the hands. And all this will come about when public opinion demands it, like the emancipation of serfs and the destruction of other errors which concealed the truth. This section of the book closes with the author's views on the duties of women, which are expressed in the plainest of language. Their duty is to their family solely, and he concludes, "Yes, ye mothers, in your hands, more than in those of all others, rests the salvation of the world." There is much more that is worth quoting, in this volume, since it is pervaded with the strong personality of the great author, who has endeared himself to thousands of hearts outside of his own country, in spite of the disadvantages under which they have learned to know him, and who is revered by other thousands at home; but nothing less than a full translation would convey a complete idea of its contents, especially of the striking Moscow article.
