JVD 
 
 RISTIAN1TY 
 TRIOTISM 
 
 AND OTHER 
 ESSAYS 
 
 TOLSTOY
 
 COUNT LEO TOLSTOY
 
 CHRISTIANITY AND 
 PATRIOTISM 
 
 WITH PERTINENT EXTRACTS FROM OTHER ESSAYS 
 
 COUNT LEO TOLSTOY 
 
 TRANSLATED BY PAUL BORGER 
 AND OTHERS 
 
 CHICAGO 
 
 THE OPEN COURT PUBLISHING CO. 
 
 LONDON AGENTS 
 
 KEG AN PAUL, TRENCH, TRUBNER & CO., LTD. 
 
 1905
 
 CONTENTS. 
 
 Page. 
 
 Prefatory Note 3 
 
 Christianity and Patriotism. Translated by Paul Borger.. 5 
 Overthrow of Hell and Its Restoration. Translated by 
 
 V. Tchertkoff 51 
 
 Appeal to the Clergy. Translated by Aylmer Maude 63 
 
 Answer to the Riddle of Life. Translated by Ernest H. 
 
 Crosby 78 
 
 Views on the Russo-Japanese War. Translated for the 
 
 London Times 85 
 
 Epilogue, Patriotism and Chauvinism. Paul Carus 93
 
 PUBLISHERS' PREFATORY NOTE, 
 
 Christianity and Patriotism, by Count Tolstoy, was pub- 
 lished in Russian in 1895 at Geneva, Switzerland, where, 
 however, it enjoyed but a limited circulation since its read- 
 ers were restricted to the Russian exiles residing in Western 
 Europe. The present translation appeared originally in The 
 Open Court, and is now republished on account of the preva- 
 lent interest in Russian affairs. At the time of its first ap- 
 pearance, the Countess Tatiana Tolstoy, in the name of her 
 father, wrote as follows to the Editor of The Open Court, for 
 the purpose of authorizing the present translation : "My 
 father bade me write and tell you that he will be very happy 
 to have his sketch appear in your journal, which he ap- 
 preciates very much, and always reads with great interest 
 and pleasure." 
 
 Our frontispiece, which is from a photograph taken in 
 Moscow, is highly characteristic of the extraordinary Rus- 
 sian. 
 
 In addition to the essay on "Christianity and Patriotism," 
 we include in this little book a number of extracts which 
 characterize the world-conception of Tolstoy. That we do 
 not agree with the venerable author in some of his most 
 essential views, does not prevent us from admiring his 
 earnestness and genius. Our readers will find an apprecia- 
 tive criticism of his views in the epilogue. 
 
 PAUL CARUS, 
 Manager of Open Court Publishing Company.
 
 CHRISTIANITY AND PATRIOTISM. 
 
 T7OUR years ago there came to Russia a well-known 
 -*- French agitator for war with Germany, who es- 
 sayed to prepare the ground for a Franco-Russian 
 Alliance. He paid us a visit in our village. We were 
 then in the field making hay. On our return we made 
 his acquaintance, and during lunch he told us about 
 his service in the war of 1870, how he was taken 
 prisoner, how he escaped, and how he had given a 
 patriotic pledge never to cease agitating for war with 
 Germany until France had redeemed her glory and 
 integrity. 
 
 All the pleadings of our guest about the necessity 
 of an alliance between Russia and France for the pur- 
 pose of restoring France's former boundaries, power, 
 and glory, and in the interest of our own safety against 
 Germany's evil designs, met with no success. To his 
 arguments that France could not rest satisfied until 
 her provinces were restored to her, we answered that 
 neither could Prussia rest satisfied until she had 
 avenged herself for Jena, and that, should the French
 
 6 CHRISTIANITY AND PATRIOTISM. 
 
 revanche be successful now, Germany would still have 
 to square matters up again, and so on ad infinitum. 
 
 To his argument that the French are bound to lib- 
 erate their brethren in Alsace-Lorraine, we answered 
 that the condition of the inhabitants, of the majority 
 of the laboring men of Alsace-Lorraine, was hardly 
 worse now, under the German rule, than it had been 
 before under the French rule. And for the simple 
 reason that certain Alsatians preferred to be French 
 citizens, or that because he, our guest, desired to vin- 
 dicate the glory of the French arms, it by no means 
 followed that we should deliberately bring about the 
 appalling evils incident to war ; in fact, we could not 
 sacrifice to that end a single human life. 
 
 Furthermore, being Christians, we could not ap- 
 prove of war, because war requires the slaughter of 
 men, whereas Christianity not only forbids all mur- 
 der, but actually demands the exercise of benevolence 
 towards all men, who are our brethren, without regard 
 to nationality. A Christian government, we said, in 
 undertaking a war, in order to be consistent, ought not 
 only to remove the crosses from its churches, dedicate 
 its temples to other purposes, give the clergy a different 
 occupation, and forbid the circulation of the New 
 Testament, but it should also renounce all the pre- 
 cepts of morality that follow from the Christian doc- 
 trines. Cest a prendre, ou a laisser, we told him. To 
 draw people into a war before Christianity had been 
 stamped out of existence, would be a deceit and a
 
 CHRISTIANITY AND PATRIOTISM. 7 
 
 fraud, but one which nevertheless is practised right 
 along. As for our own part, we had seen into that 
 deceit and could not submit to it. 
 
 As there was neither music, champagne, nor any- 
 thing else befogging our heads, our guest only shrugged 
 his shoulders, and with the habitual French amiability 
 told us that he was very grateful for the cordial hospi- 
 tality which he found in our home, and extremely re- 
 gretted that his ideas had not met with a similar wel- 
 come. 
 
 ii. 
 
 After the foregoing conversation we went out into 
 the fields, and, hoping to find there among the people 
 more sympathy for his ideas, he requested me to trans- 
 late to an old and sickly, but still industrious, moujik, 
 Procophy, our comrade in toil, his plan of action 
 against the Germans, which consisted, as he expressed 
 it, in squeezing from both sides the German who stood 
 between the Russians and the French. The French- 
 man presented his idea to Procophy graphically by 
 placing his white fingers against the sweaty sides of 
 the peasant. 
 
 I remember Procophy's good-natured and derisive 
 surprise when I explained to him the Frenchman's 
 words and gestures. Procophy evidently considered 
 his proposition about the squeezing of the Germans 
 as a joke, never entertaining the idea that a mature
 
 8 CHRISTIANITY AND PATRIOTISM. 
 
 and learned man could talk in a sober state about the 
 desirability of war. 
 
 "Well, suppose we do squeeze him from both 
 sides," he answered, pitting joke against joke, "we'll 
 have him cornered, won't we? We ought to give him 
 some room, too. 
 
 I translated the answer to my guest. 
 
 " Dites lui que nous aimons les Jtussts," he said. 
 These words perplexed Procophy even more than the 
 proposition about squeezing the German, and he grew 
 suspicious. 
 
 "Who is he? " he inquired of me, looking distrust- 
 fully at my guest. I told him that he was a French- 
 man, a man of wealth. 
 
 "What is his business ?" was his next question. I 
 told him again that he had come here to effect an alli- 
 ance between the Russians and the French in case of 
 war with Germany. Procophy was evidently quite dis- 
 pleased, and, turning to the women who were sitting 
 near a pile of hay, ordered them in a strict tone of 
 voice, which fully expressed his feelings, to go on 
 with their work. 
 
 " Here, you old crones," he said, "wake up, bestir 
 yourselves ! Now is the time for squeezing the Ger- 
 man. The hay is not half gathered yet, and it looks 
 as if harvest would begin in a few days." Then, as if 
 being loath to offend a stranger and a visitor by his re- 
 marks, he added, shaping his stubby teeth into a good- 
 natured smile: "Better come :o work with us, and
 
 CHRISTIANITY AND PATRIOTISM. 9 
 
 let the German go. When the work is over, we'll 
 celebrate it, and we'll have the German with us, too. 
 He is a man like ourselves." 
 
 With that Procophy shouldered his pitchfork and 
 joined the women. 
 
 " O, le brave hommc !" laughingly exclaimed our 
 polite Frenchman. 
 
 And thus ended at that time his diplomatic mis- 
 sion to the Russian people. 
 
 The sight of those two men> so diametrically op- 
 posed in stations of life on the one hand, the well- 
 fed and well-groomed Frenchman, with a silk hat and 
 a long coat of the latest cut, vivacious and elegant 
 and in the best of health, demonstrating energetically 
 with his white hands how we were to squeeze the Ger- 
 man ; and, on the other, the ungainly peasant, with 
 his hair full of hay, his skin all dried up from hard 
 work, sun-burnt, always tired, yet toiling hard despite 
 his work-swollen fingers, in home-made overalls, with 
 old, worn-out sandals, a huge pitchfork of hay on his 
 shoulder, and moving along with that economical gait 
 which is so characteristic of the laboring man I say 
 the sight of those two men, so different in all respects, 
 was fraught for me with profound significance at the 
 time, and I vividly recollected the scene on the occa- 
 sion of the Toulon-Paris festivities. 
 
 The one, the Frenchman, impersonated a class in 
 the world who had grown fat on the people's labor, 
 men who afterwards recklessly used that people as
 
 IO CHRISTIANITY AND PATRIOTISM. 
 
 food for powder ; the other, Procophy, was a type of 
 the food-f or- powder class who had sustained and put 
 bread into the mouths of all those who were alterwards 
 to lord it over -him. 
 
 in. 
 
 "Well, but the French have been deprived of two 
 provinces, two favorite children have been torn away 
 from their mother. Russia cannot permit Germany to 
 make laws for her and interfere with her historical 
 mission in the East ; nor can she entertain the possi- 
 bility of losing, like the French, her Baltic Provinces, 
 Poland, or the Caucasus. Germany, too, cannot suf- 
 fer the thought of losing those advantages as regards 
 France, which she has acquired at the cost of such 
 great sacrifices. England cannot afford to yield her 
 maritime preponderance to some one else." And so 
 on ad infinitum. 
 
 In such arguments it is generally presumed that 
 the Frenchman, the Russian, the German, and the 
 Englishman must be ready to sacrifice everything he 
 has, in order to recover the lost provinces, in order to 
 insure their influence in the East, in order to rule the 
 seas, etc. 
 
 It is presumed that the sentiment of patriotism, in 
 the first place, is always innate in all men, and sec- 
 ondly, that it is such a lofty sentiment, that, where it 
 is absent, it should be cultivated.
 
 CHRISTIANITY AND PATRIOTISM. II 
 
 Neither the one nor the other presumption is cor- 
 rect. I have lived for half a century in the midst of 
 the Russian people, and genuine Russians at that, and 
 yet in all that time I have never seen nor heard any 
 manifestation or any expression of such a sentiment, 
 if I except the patriotical formulas which are learned 
 in military service or from books, and which are after- 
 wards mechanically repeated by empty-headed or cor- 
 rupt individuals. I have never heard among the mass 
 of the people themselves any expression of patriotic 
 sentimentality. On the contrary, I have repeatedly 
 heard from earnest and respectable men words of total 
 indifference and even of contempt for all manifesta- 
 tions of patriotism. I have also observed the same 
 phenomenon among the workingmen of other coun- 
 tries, and my observations have been corroborated 
 time and again by intelligent Frenchmen, Germans, 
 and Englishmen. 
 
 The working people are too much preoccupied 
 with the absorbing business of gaining a subsistence 
 to bother about the political questions that evoke the 
 sentiment of patriotism. The questions of Russia's 
 influence in the East, of German unity, of the resto- 
 ration of the French provinces, etc., do not interest 
 him, because, first, he is generally ignorant of the cir- 
 cumstances at the origin of those questions, and also 
 because his interests in life are totally independent of 
 political and state interests. 
 
 To a man of the people it is indifferent where this
 
 12 CHRISTIANITY AND PATRIOTISM. 
 
 or that boundary-line is marked out, who shall possess 
 Constantinople, whether Saxony shall or shall not be- 
 come a member of the German Union, or whether 
 Australia and the Matabeleland shall belong to Eng- 
 land ; he is even indifferent as to whom he has to pay 
 his taxes to, and as to which army his sons serve in. 
 But it is all important for him to know the amount 
 of his tax, the length of the military service, the time 
 he will have to pay for his land in, or how much he can 
 get for his work. All these are questions independent 
 of general state or political interests. 
 
 And so it happens that despite all the energetic 
 measures resorted to by governments to imbue the 
 people with a sentiment of patriotism and to suppress 
 the sprouting of socialistic ideas, yet the latter are 
 constantly striking deeper roots among the masses, 
 while the spirit of patriotism, so skilfully nourished by 
 the government, is not only not affecting them, but is 
 slowly disappearing, and now lingers only among the 
 higher classes whose purposes it serves. If it happens 
 sometimes that patriotism does get possession of the 
 masses, it is only because the masses have been sub- 
 jected to vigorous hypnotic influence by the govern- 
 ment and the ruling classes, and it lives only as long 
 as that influence lasts. 
 
 Thus, for instance, in Russia, where patriotism in 
 the shape ol love for and loyalty to the Church, the Tzar 
 and the mother country is excited in the Russian peo- 
 ple by all available means, through the medium of the
 
 CHRISTIANITY AND PATRIOTISM. 13 
 
 churches, the schools, the press, and the most varied 
 kinds of ceremonies, notwithstanding all this, I say, 
 the Russian laboring man, who constitutes one hun- 
 dred millions of the Russian people, despite his unde- 
 served reputation of being especially loyal to his faith, 
 his Tzar, and his mother country, is a race of men the 
 most free imaginable from the illusions of patriotism 
 and of loyalty to his creed, his Tzar, and his country. 
 As to his faith, that orthodox, governmental faith, 
 he hardly knows what it is, and no sooner does he 
 know it than he abandons it and becomes a rationalist ; 
 in other words, he embraces a faith which can neither 
 be attacked nor defended. As to his Tzar, notwith- 
 standing the continual and forceful admonitions he re- 
 ceives on this head, he treats him as he does all des- 
 potic authorities, if not condemning him outright, yet 
 regarding him with absolute indifference. And as to 
 his mother country, if we do not understand by that 
 his village or township, he is either absolutely ignorant 
 of what it is, or else he makes no distinction between 
 it and the surrounding States. Formerly the Russian 
 emigrants used to go to Austria and to Turkey ; and 
 in the same manner now they settle indifferently within 
 the Russian domain or outside it, in China or else- 
 where. 
 
 IV. 
 
 An old friend of mine, D., was wont to pass his 
 winters on his Russian estate, or rather in his village,
 
 14 CHRISTIANITY AND PATRIOTISM. 
 
 while his wife, whom he visited occasionally, lived in 
 Paris. It was a habit of his, on long wintry evenings, 
 to have a chat with an illiterate but very intelligent 
 and respectable moujik, the village marshal, who 
 would then bring in to him his daily report. The sub- 
 ject of that talk was usually the superiority of the 
 French governmental system over ours. This was on 
 the eve of the last Polish revolt, and the intermed- 
 dling of the French government in our affairs was 
 much resented. The Russian patriotic press was rav- 
 ing with indignation at such conduct, and had suc- 
 ceeded in so inflaming the ruling classes that the sit- 
 uation was becoming very critical, and there was con- 
 siderable talk of war. 
 
 My friend, having read the papers, was enlighten- 
 ing the marshal on the existing relations between 
 Russia and France. Being under the influence of the 
 press, my friend was telling him that in case of war 
 (he was a military man in retirement) he would join 
 the army and fight the French. At that time revanche 
 against the French seemed the proper thing for pa- 
 triotic Russians on account of the disaster of Sebas- 
 topol. 
 
 "Why, what is the use of going to war ?" inquired 
 the marshal. 
 
 "What ? Would you permit the French to dictate 
 to us?" 
 
 "But you said yourself that things were better ar- 
 ranged in their country," the marshal replied quite
 
 CHRISTIANITY AND PATRIOTISM. 15 
 
 earnestly. "Why not let them arrange things the 
 same over here ? " 
 
 My friend told me that this argument had struck 
 him so forcibly that he was unable to make a reply, 
 and that he only laughed, as people do on awakening 
 from a deceptive dream. 
 
 Similar reasoning may be heard from every sober- 
 minded Russian workingman, provided he is not un- 
 der the hypnotic influence of the government. They 
 tell us about the love of the Russian people for their 
 religion, their Tzar, and their country, and yet there 
 is not a community of peasants in all Russia that 
 would hesitate between the two following places of 
 domicile : One in Russia, their own adored country, 
 with the Russian Father-Tzar, as they call him in the 
 books, and with the holy Orthodox faith, but with 
 less and poorer land ; and the other one outside of 
 Russia, in Prussia, China, Turkey, or Austria, with- 
 out the Father White Tzar and the Orthodox faith, 
 but with more and better land. The question under 
 which government he must live (he knows that every 
 government will pluck him alike) has infinitely less 
 importance for the Russian peasant than the question 
 whether the water is good, whether the soil is of the 
 right kind, and whether his cabbage grows well. 
 
 It may be said, however, that this indifference of 
 the Russians comes from the knowledge that they will 
 fare better under any government than they do under 
 their own, there being none worse in Europe than the
 
 1 6 CHRISTIANITY AND PATRIOTISM. 
 
 Russian. But this is not true; for we observe the 
 same phenomenon among the English, the Dutch, 
 and the German emigrants who go to America, and 
 among others who come to Russia. 
 
 The shifting of the European populations from one 
 rule to another from the Turkish to the Austrian, or 
 from the French to the German is fraught with so 
 few changes in their condition of life, that in no case 
 can it arouse discontent among the working classes, 
 provided they are not excited artificially by the gov- 
 ernments and by the ruling classes. 
 
 v. 
 
 As a proof of the existence of patriotism people 
 are wont to adduce its manifestation during great 
 crises and festivities, as, for instance, in Russia dur- 
 ing a coronation, or in France at the time of the de- 
 claration of war against Prussia, or in Germany during 
 the celebration of victories. 
 
 But one ought to know how these manifestations 
 are prepared. 
 
 The popular enthusiasm is prepared mostly arti- 
 ficially by those whose interests it serves ; the degree 
 of enthusiasm exhibited shows only the degree of skill 
 on the part of the managers. This business is one 
 of long standing, and, consequently, the expert man- 
 agers of popular enthusiasm sometimes display a high 
 degree of originality.
 
 CHRISTIANITY AND PATRIOTISM. l"J 
 
 When Alexander II. was the heir apparent to the 
 throne, and, as the hereditary custom was, commanded 
 the Preobrajensky regiment, he happened to visit it 
 one day in its camp. No sooner had the soldiers per- 
 ceived his carriage than they came running out of 
 their tents in their shirt sleeves and received their 
 most august commander, as they have it in the books, 
 so enthusiastically, that many of them actually made 
 the sign of the cross as they ran at full speed after his 
 carriage. All who witnessed the scene were deeply 
 moved by this expression of naive loyalty and love on 
 the part of the Russian soldier towards their Tzar and 
 his heir, and by the apparently spontaneous religious 
 enthusiasm which was exhibited in the soldiers' faces 
 and actions, and especially in their making the sign 
 of the cross. 
 
 Yet all this had been artificially prepared before- 
 hand, in the following manner. After the regula r re- 
 view, on the eve of the foregoing occurrence, the 
 Tzarevitch informed the brigade commander that he 
 intended to pay a visit to his regiment on the morrow. 
 
 "When shall I expect Your Imperial Majesty?" 
 was the answer. 
 
 "In the evening. But make no demonstrations, 
 please." 
 
 As soon as the Tzarevitch left, the brigadier called 
 the company-commanders together and ordered them 
 to see to it that on the morrow all the men should 
 have clean shirts on, and that as soon as the) per
 
 1 8 CHRISTIANITY AND PATRIOTISM. 
 
 ceived the Tzarevitch's carriage which would be sig- 
 nalled to them they should run out to meet him, one 
 and all, with loud "hurrahs," and that every tenth 
 man in the company should make, in running, the 
 sign of the cross. The first sergeants went to their 
 companies, drew them up in files and, counting from 
 the right, stopped at every tenth man: "One, two, 
 three . . . eight, nine, ten, Sidorenko, you'll cross ; 
 one, two, three, four . . . etc., Ivanow will cross." 
 Everything was done as ordered, and ihe impression 
 of enthusiasm was complete on the 'i zarevitch, as it 
 was also on all present, on the officers, the soldiers 
 themselves, and even on the brigade-commander who 
 was the author of the whole proceeding. In this man- 
 ner, although perhaps in not so coarse a form, patri- 
 otic manifestations are prepared everywhere. 
 
 Thus, wherever the authorities succeed, by a series 
 of simultaneous and concerted measures, which are 
 always at their command, in bringing the vulgar 
 masses into an abnormally excited state, they say to 
 us : Behold, this is a spontaneous manifestation of the 
 popular will. Such manifestations as recently took 
 place in Toulon and in Paris, or in Germany during 
 the reception of the Emperor and Bismarck, or such as 
 take place in Russia during all solemnities, only prove 
 that the means of exciting the masses which are lodged 
 in the hands of the authorities and the ruling classes, 
 are so powerful that those possessing them can call 
 forth at any time any kind of manifestation they wish,
 
 CHRISTIANITY AND PATRIOTISM. ig 
 
 by simply appealing to the people's patriotic senti- 
 ments. But on the other hand, nothing proves so effec- 
 tively the absence of patriotism in the people as just 
 these tremendous efforts, which are periodically made 
 by the authorities and ruling classes for artificially ex- 
 citing the patriotism of the people. 
 
 If the patriotic spirit is so innate in the people, 
 why not let it show itself freely and of its own accord, 
 instead of exciting it continually by all sorts of artifices? 
 Let them stop in Russia, for a while at least, the prac- 
 tice of compelling the people to swear allegiance to 
 every new Tzar, let them cease saying solemn prayers 
 for the Tzar during every mass, let them cease cele- 
 brating his birthdays with the ringing of bells, with 
 illuminations and the compulsory stoppage of work ; 
 let them cease placing his image in every public place, 
 let them cease printing his name in large letters in all 
 the prayer-books, calendars, and text-books ; let them 
 cease extolling him in all the books and papers which 
 are printed for that purpose ; let them cease throwing 
 people into prison for the least disrespectful word said 
 of him, let them cease doing all such things, and then 
 we shall see how much inclination there is inborn in 
 the Russian people, in the genuine working classes, in 
 Procophy, in Ivan, to adore his Tzar, who for his 
 pains delivers him into the hands of the landed pro- 
 prietor and the rich capitalist. 
 
 Thus it is in Russia. And it is so elsewhere. Let 
 the ruling classes of other countries, of Germany, of
 
 20 CHRISTIANITY AND PATRIOTISM. 
 
 France, of Italy, and the rest, cease exciting the pa- 
 triotism of their people and we shall see how innate 
 this imaginary spirit is in the populations of our time. 
 
 Their method, however, is to befog the minds of 
 the people from infancy by every possible means by 
 the perversion of educational text- books, by the cele- 
 bration of public masses, by sermons, speeches, books, 
 papers, and monuments. They gather together a few 
 thousand people by bribery or by force, further increas- 
 ing their number by loafers, and when this mob amid 
 the booming of cannon and the strains of music, blinded 
 by all sorts of glitter, yells what has been suggested 
 to it beforehand, they call it an expression of the pop- 
 ular will. 
 
 But, in the first place, it is only about one ten- 
 thousandth part of the whole population who do the 
 yelling during such festivities ; in the second place, 
 out of all this mass, about one-half is gathered by some 
 strong attraction, if not collected forcibly, as is done in 
 Russia ; in the third, out of all those thousands only a 
 few score really know what is the matter, while the 
 rest would yell and wave their caps just as frantically 
 if something else and exactly the contrary took place 
 in its stead ; and lastly, the police are always present 
 on such occasions ready to grab any one who has the 
 hardihood or misfortune to yell something different 
 from what has been prescribed by the authorities. 
 
 In France, under Napoleon I., they welcomed with 
 the same enthusiasm the war against Russia, as they
 
 CHRISTIANITY AND PATRIOTISM. 21 
 
 did later Alexander I. against whom that war had been 
 waged ; and then again they greeted with enthusiasm 
 Napoleon, and later the allies, and then the Bourbons, 
 the Orleans, the Republic, Napoleon III., and Bou- 
 langer. In Russia they receive equally well, to-day 
 Peter, to-morrow Catherine, the day after Paul, Alex- 
 ander, Constantine, Nicolas, Prince Leichtenberg, the 
 Slavonian brethren, the Prussian king, and the French 
 sailors, or in fact any one whom the authorities wish 
 them to welcome. The same takes place in England, 
 in America, in Germany, and in all other countries. 
 The so-called patriotism of our time is, on the one 
 hand, a tertain mood, or frame of mind, which is being 
 constantly aroused in the people and maintained by 
 school, religion, and a venal press, to suit the wishes 
 of the government ; and on the other hand, it is a tem- 
 porary excitement aroused in the lower classes who 
 are both morally and intellectually inferior by the 
 ruling classes, and then vaunted by them as the will 
 of the whole people. 
 
 VL 
 
 "But," some one will say, "granting the people 
 are void of the sentiment of patriotism, the reason is 
 they have not as yet reached the plane of this lofty 
 sentiment, which is a marked characteristic of every 
 educated man. And if they have not yet acquired this 
 sentiment, they must be educated to it. This is just 
 what the government is doing."
 
 22 CHRISTIANITY AND PATRIOTISM. 
 
 Such remarks are generally heard from representa- 
 tives of the ruling classes, who are so confident that 
 patriotism is a lofty sentiment, that the simple men of 
 the people, not experiencing that sentiment them- 
 selves, have a consciousness of guilt, and at once seek 
 to assure themselves that they have it, or, at least 
 feign having it. 
 
 What now is that lofty sentiment which, in the 
 opinion of the ruling classes, should be ingrafted in 
 the minds of the people? 
 
 Strictly speaking, it is nothing more nor less than 
 the preference of one's own government and people 
 over any other government and people, a sentiment 
 well expressed in the German patriotic song : 
 
 " Deutschland, Deutschland iiber A lies." 
 
 Replace Deutschland by Russland, Frankreich, 
 Italien, or N. N., and you have an extremely lucid 
 form of the lofty sentiment of patriotism. It may be 
 that this sentiment is very desirable and very useful 
 to the authorities and to the integrity of States, but 
 one cannot help seeing that it is not in any respect 
 lofty. On the contrary, it is very stupid and immoral. 
 It is stupid because if every State considers itself the 
 superior of all others, then evidently all of them are 
 wrong. It is immoral because it necessarily leads 
 every man who possesses it to seek advantages for his 
 own State at the expense of other States, a desire 
 absolutely antagonistic to the fundamental and gener-
 
 CHRISTIANITY AND PATRIOTISM. 23 
 
 ally accepted moral law, which is : Do not do unto 
 others what you would not have them do unto you. 
 
 Patriotism could be a virtue in the ancient world 
 where it demanded of every man devotion to what was 
 then the highest attainable ideal, that of the mother- 
 country. But how can it be a virtue in our day when 
 it demands what is contrary to the ideal both of our 
 religion and morality, the denial of the equality and 
 the fraternity of man, and the acknowledgment of 
 the supremacy of one State, of one people above all 
 others. Furthermore, this sentiment not only is not 
 a virtue now, but it is undeniably a vice. Patriotism 
 in its true sense has neither material nor moral grounds 
 for existence. 
 
 Patriotism could have meaning in the ancient 
 world where every people, more or less homogeneous 
 in its composition and professing the same state creed, 
 formed, as it were, an island in the midst of a threat- 
 ening sea of barbarians. 
 
 It is clear that, under such circumstances, patriot- 
 ism, which was the impulse to repel invasions of bar- 
 barians who were ready to overthrow public institu- 
 tions, to rob and to capture men and women, was 
 then a very natural sentiment, and the man of that 
 time, in order to save himself and his countrymen, 
 was naturally justified in preferring his own people to 
 others, and in cherishing animosity towards the sur- 
 rounding barbarians, and even in killing them in de- 
 fence of his people.
 
 24 CHRISTIANITY AND PATRIOTISM. 
 
 But what meaning can that sentiment have in our 
 Christian era? What justifies a man now-a-days, a 
 Russian for instance, in killing the French, or the Ger- 
 mans ; or what justifies the French in killing the Ger- 
 mans, when they know very well, however ignorant 
 they may be, that the people of the fellow-nation 
 against whom their patriotic enmity is excited, are no 
 barbarians, but men like themselves, Christians, often 
 of the same creed and denomination as they, wishing 
 nothing but peace and a peaceful exchange of the 
 products of labor, and, furthermore, having the same 
 common interests, industrial, or commercial, or intel- 
 lectual, or all three together. It happens very fre- 
 quently that a certain portion of the people of one na- 
 tion are more intimately connected with the people of 
 another nation than with their own countrymen, as is 
 the case with men in the employment of a foreigner, 
 or with merchants generally, and particularly with 
 men of science and artists. 
 
 Besides, the very conditions of life have changed 
 in our times, where the so-called mother-country, as 
 distinguished from everything around it, has ceased 
 to be so well defined as it was in the ancient world, 
 where the individuals composing it belonged to the 
 same race and to the same creed. An Egyptian's, a 
 Jew's, a Greek's patriotism is clear to us. In defend- 
 ing their country they defended their race, their creed, 
 their institutions, and their birthplace. 
 
 But in what does the patriotism of an Irishman in
 
 CHRISTIANITY AND PATRIOTISM. 25 
 
 the United States consist, who by creed belongs to 
 Rome, by race to Ireland, and by residence to the 
 United States ? In the same predicament are the Bo- 
 hemian in Austria, the Pole in Russia, Prussia, and 
 Austria, the Indian in England, the Tartar and the 
 Armenian in Russia and Turkey. And leaving aside 
 individuals of subjugated races, the citizens even of 
 our most homogeneous states, such as Russia, France, 
 and Prussia, cannot have the same sentiment of pa- 
 triotism as that which characterised the ancients, be- 
 cause their whole life's interests frequently lie out- 
 side their nation and in the very country against which 
 their patriotic hatred is excited. A man's family- 
 interests may be there ; his wife may be a foreigner ; 
 his economical interests, his capital may be there; 
 his intellectual, his scientific, and artistic interests, 
 they all may be abroad, in the very country he is ex- 
 pected to make war against. 
 
 Why patriotism is impossible in our time is mainly 
 because, despite all our efforts to suppress the ense 
 of Christianity in the course of 1800 years, it never- 
 theless crops out into our lives and has such a hold 
 on it, that even men most coarse and stupid cannot 
 help seeing the total incompatibility of patriotism with 
 those moral precepts which guide their lives. 
 
 VII. 
 
 At one time, patriotism was necessary for the crea- 
 tion and the defence of strong States composed of
 
 26 CHRISTIANITY AND PATRIOTISM. 
 
 heterogeneous populations. But as soon as Christian 
 enlightenment internally transformed and gave to one 
 and all of these States the same foundation, patriotism 
 not only became superfluous, but it became the only 
 obstacle to that union of the nations for which they 
 had been prepared by Christianity. 
 
 The patriotism of our time is a cruel tradition of 
 the past, and it keeps itself alive only by a sort of in- 
 ertia and by dint of the efforts of the ruling classes, 
 who are conscious that on it rests not only their au- 
 thority, but also their existence. The patriotism of 
 our time is like the false timbers of a building, which 
 were necessary for the erection of the building, but 
 which have not been removed because they serve a 
 certain purpose to a few men, although they obstruct 
 the use of the building. 
 
 Among Christian peoples there cannot exist any 
 cause for strife. It is impossible to imagine even how 
 and why Russian and German workingmen living in 
 their respective capitals and along their respective 
 frontiers and toiling peacefully at their tasks, should 
 suddenly commence to quarrel. Much less is it possible 
 to imagine the enmity of a Kazan peasant towards the 
 German whom he is supplying with wheat and who, 
 in his turn, is furnishing that peasant with scythes 
 and all sorts of agricultural machinery. The same ap- 
 plies to the French, the German, and the Italian work- 
 ingmen. It is even ridiculous to think of any quarrel 
 among men of science and art, or among the men of
 
 CHRISTIANITY AND PATRIOTISM. 27 
 
 letters of the different nationalities, since all of them 
 have the same common interests, totally independent 
 of national or State interests. 
 
 But the governments cannot afford to let people 
 live in peace, because the main, if not the only excuse 
 for their existence is the pacification of the people and 
 the adjustment of international difficulties. With that 
 end in view, the governments provoke hostile senti- 
 ments among the people under the cloak of patriotism 
 and then pretend to labor towards a pacific settlement 
 of the difficulty. They are just like the Gypsies, who, 
 having wrought a horse to a high pitch of excite- 
 ment by whipping it in its stall and by other nefarious 
 means, drag it out by the halter and pretend that they 
 cannot manage the fiery steed. 
 
 We are assured that the governments are very 
 anxious about preserving peace. But how do they 
 preserve it ? 
 
 People live happily along the shores of the Rhine, 
 holding peaceful intercourse with one another, when 
 suddenly, through the quarrels and intrigues of kings 
 and emperors, a war breaks out, and it becomes nec- 
 essary for the government of France to bring some 
 of those inhabitants under its rule. Centuries pass, 
 people become used to their new conditions, when 
 again the governments commence to quarrel and go 
 to war on the most trifling pretext, and this time the 
 Germans deem it necessary to bring those inhabitants 
 back under their rule. In this manner hatred is con-
 
 28 CHRISTIANITY AND PATRIOTISM. 
 
 stantly kept up between the French and the Germans. 
 Again, the Germans and the Russians are living hap- 
 pily along their respective frontiers, exchanging peace- 
 fully the products of their labor, when suddenly the 
 very institutions which exist for securing the welfare 
 of the people, begin to quarrel, and to bicker, and, 
 for want of something better to do, and to gain a mere 
 trivial point, or to humiliate an adversary, institute a 
 tariff war which does not affect them in any way, but 
 from which the people seriously suffer. 
 
 I mention these last two examples of governmental 
 action, which have had the design of exciting mutual 
 hatred among nations, because they are of a very re- 
 cent date. There is not, however, in the whole range 
 of history a single war which was not brought on by 
 the governments alone, without any reference to the 
 popular interests, to which even a successful war is 
 always harmful. 
 
 The governments assure their people that they are 
 threatened by a foreign invasion, or are menaced by 
 internal foes, and that their only salvation is in an im- 
 plicit obedience to the government. Every govern- 
 ment justifies its existence and its outrages, saying 
 that without it the people would fare worse. Having 
 convinced the people that they are in danger, the gov- 
 ernments bring them into subjection. After gaining a 
 mastery over their own people, the governments com- 
 pel them to attack other nations. In this manner are
 
 CHRISTIANITY AND PATRIOTISM. 2Q 
 
 justified in the people's eyes the assertions of the gov- 
 ernments as to threatening foreign invasions. 
 
 Divide et impera. Patriotism in its simplest, clear- 
 est, and most undoubted meaning is for rulers nothing 
 else but a means of realising their ambitious and venal 
 ends ; for the governed it is a renouncing of human 
 dignity, intelligence, and conscience, and a slavish 
 submission to the rulers. Wherever patriotism is 
 championed, it is preached invariably in that shape. 
 Patriotism is slavery. The advocates of arbitration 
 reason thus : two animals cannot divide their prey 
 without a scuffle. This is the way children and bar- 
 barians act. Intelligent men settle their differences 
 by recourse to argument and persuasion and by sub- 
 mitting their disputes to disinterested, intelligent men. 
 This is what the nations of our time ought to do. The 
 logic of it seems correct. The nations of our time 
 have reached a period of enlightenment, they experi- 
 ence no mutual enmity, and they could settle all their 
 differences in a peaceful manner. But its logic is cor- 
 rect only in so far as it applies to the people alone, 
 and provided also that the people are not under the 
 influence of the government. As to people who obey 
 the government implicitly, they cannot be wise, be- 
 cause the very act of submission to government is 
 per se a sign of the greatest folly. 
 
 Wherein is the wisdom of men who bind themselves 
 in advance to do everything (including murder) that 
 the government may direct the government which
 
 30 CHRISTIANITY AND PATRIOTISM. 
 
 may consist largely of men who have gotten accident- 
 ally into that position 1 
 
 Men who will promise implicit obedience to per- 
 sons wholly unknown to them in St. Petersburg, 
 Vienna, or Paris, cannot be wise, while the govern- 
 ments, that is, the men possessing governmental au- 
 thority, may be even less wise ; and they cannot help 
 abusing their great authority, cannot help having their 
 heads turned by their immense power. For this rea- 
 son international peace cannot be brought about by 
 means of conventions and arbitrations, as long as there 
 is blind obedience to rulers. 
 
 As long as there is patriotism, there will be blind 
 submission, i. e., readiness on the part of the people 
 to obey every measure having in view the defence of 
 their country against some pretended dangers. 
 
 On this patriotism stood the power of the French 
 kings before the Revolution ; on it was based the might 
 of the Committee of Public Safety after the Revolu- 
 tion. The same patriotism erected Napoleon's power 
 (as Consul and Emperor) ; on it, after Napoleon's 
 downfall, stood the dominion of the Bourbons, and 
 later that of the Republic and of Louis Philippe, and 
 of the Republic again, and of Bonaparte again, and, 
 lastly, of the Republic. The same patriotism came 
 near placing Boulanger in powar. 
 
 It is a fearful thing to say, but there has never been 
 a joint outrage of this kind perpetrated by one group 
 of men upon another, but it has been done in the name
 
 CHRISTIANITY AND PATRIOTISM. 3! 
 
 of patriotism. In the name of patriotism, years ago, 
 the Russians and the French sought to exterminate 
 each other, in its name now the Russians and the 
 French are preparing to assault the Germans ; in its 
 name the Germans are making ready to wage war 
 against both. But wars aside, in the name of patriot- 
 ism the Russians are crushing the Poles, and the Ger- 
 mans are doing the same with the Slavs ; in the name 
 of patriotism the Communists murdered the Versail- 
 lists, and vice versa. 
 
 VIII. 
 
 One would expect that with the spread of educa- 
 tion and the increased intercourse of nations, the enor- 
 mous growth of the public press, and the absence of 
 all danger from foreign invasion, the illusion of pa- 
 triotism would be more and more difficult to maintain 
 and would finally become an impossibility. 
 
 The trouble is that the very means for its removal 
 are being more and more monopolised by the govern- 
 ments and that these means enable them to excite the 
 mutual enmities of the races in the same degree as the 
 superfluity and the harm of patriotism grow more ob- 
 vious. 
 
 The difference between the present and the past in 
 this respect is that there being more men at present 
 participating in the advantages incident to patriot- 
 ism, there are consequently more of them to partici- 
 pate also in the spread and maintenance of that strange
 
 33 CHRISTIANITY AND PATRIOTISM. 
 
 superstition. The harder it becomes for the govern- 
 ment to maintain its power, the greater is the number 
 of the men with whom it is willing to share it. 
 
 Formerly a small clique of rulers had it all their 
 own way : the emperors, the kings, the princes, their 
 officials, and their soldiery. At present, the partici- 
 pants of that power and of its concomitant advantages 
 are not only the officials and the clergy, but also the 
 capitalists, small and large, the land- owners, the bank- 
 ers, the members of the Houses of the Legislature, 
 the school-teachers, and the village officials, the scien- 
 tists and the artists, and, especially, the newspaper 
 writers. All these persons spread, consciously or un- 
 consciously, the falsehood of patriotism which is so 
 necessary for their maintenance. This falsehood, 
 thanks to the increased means of its propagation and 
 thanks to the increased numbers of its propagators, is 
 inculcated so successfully that, despite the greater dif- 
 ficulties it encounters, the percentage of the deluded 
 people remains the same. 
 
 A hundred years ago, the illiterate masses, totally 
 ignorant of the composition of their government and 
 of the surrounding nations, yielded blind obedience to 
 the local officials and the nobility, and were virtually 
 their slaves. It was sufficient for the government to 
 keep those officials and that nobility in hand by means 
 of bribery and by a system of rewards, in order to get 
 the people to do its bidding. Now, when people can 
 read, more or less, when they know all about their
 
 CHRISTIANITY AND PATRIOTISM. 33 
 
 government and about the neighboring nations ; when 
 individuals from among the people move from place 
 to place with ease, disseminating the news of what is 
 going on in the world, a simple and outright demand 
 of obedience is not sufficient : it is necessary to befog 
 the truthful notions which people have concerning 
 their life, and to spread among them other notions, 
 antagonistic to their interests and untruthful as re- 
 gards their life and standing with other nations. 
 
 Thanks to universal enlightenment, to the public 
 press, and to the present facilities of intercourse, and, 
 furthermore, having everywhere their agents, the gov- 
 ernments succeed by means of circulars, orders, ser- 
 mons, schools, and newspapers, in imbuing the people 
 with the wildest and the most perverted notions con- 
 cerning their true interests, the intercourse of nations, 
 their character, and their intentions ; and the people, 
 crushed and ground down by hard labor, obey blindly, 
 having neither time nor facilities for verifying the 
 truthfulness of the representations made to them or 
 the justice of the demands imposed upon them. 
 
 The individuals from among the people who suc- 
 ceed in emancipating themselves from their hard lot, 
 who acquire an education, and who, consequently, 
 understand the deceit practised upon the masses, are 
 subjected to such a pressure in the form of threats, 
 bribery, and hypnotic influence by the government, 
 that they almost all, without exception, side with the 
 government, and, accepting the well-paid positions of
 
 34 CHRISTIANITY AND PATRIOTISM. 
 
 school-teacher, clergymen, officers, clerks, etc., them- 
 selves participate in the spread of that deceit which 
 mires their brethren and has crushed their fathers. It 
 seems as if there were nets spread at the doors of edu- 
 cation, the meshes of which entangle every one who 
 by one means or another has emancipated himself from 
 the lot of the down-trodden masses. 
 
 At first, on comprehending the terrible cruelty of 
 this deceit, one involuntarily feels indignant at the 
 persons who, from personal, venal, or vain ends, are 
 the cause of this fatal illusion ; one feels impelled to 
 tear the mask from the faces of these cruel deceivers. 
 But the trouble is that the deceivers deceive, not be- 
 cause they wish to do so, but because they cannot 
 help it. They deceive not consciously, Machiavel- 
 lically, but, mostly, with a naive conviction that they 
 are doing something good and lofty, and in this they 
 are confirmed by the sympathy and the approval of 
 their associates. Feeling dimly that both their power 
 and remunerative positions depend on the maintenance 
 of that deceit, they are attracted to it involuntarily, 
 and are fully convinced that what they are doing is 
 useful to the people. 
 
 In the same manner ministers of foreign affairs, 
 diplomats, and all classes of officialdom put on their 
 gorgeous uniforms decorated with ribbons and crosses, 
 and indite zealously on beautiful paper their vague, 
 complicated, useless communications, reports, re- 
 scripts, projects, fully convinced that without their
 
 CHRISTIANITY AND PATRIOTISM. 35 
 
 wonderful performances the life of the nations would 
 come to a standstill and fall to pieces. 
 
 Military men, arrayed in their ridiculous uniforms, 
 discussing earnestly what guns are the best to kill men 
 with, are fully convinced that their manoeuvres and 
 their reviews are things highly important and abso- 
 lutely indispensable for the people. 
 
 This conviction is also shared by the priests who 
 preach patriotism, by the journalists, and by the com- 
 posers of patriotic verses and text-books, for which 
 they are all well remunerated. 
 
 All the doings of these men are mostly unconscious; 
 they act in this manner out of necessity, or because 
 their whole life is based on this deceit, which supports 
 their acts, and because they can do nothing else, 
 whereas their present doings call forth the approval 
 and the sympathy of society. Being bound together 
 by common interests, they naturally approve of each 
 other's doings : the emperors and the kings approve 
 of the doings of the military men, the officials, and the 
 clergy; while the military, the officials, and the clergy 
 approve of the doings of the emperors and kings, and 
 of each other. Furthermore, the masses of the people, 
 the urban masses in particular, being unable to compre- 
 hend the meaning of all these acts, involuntarily ascribe 
 to them an extraordinary and supernatural import. 
 The masses seeing, for instance, that triumphal arches 
 are being put up, that certain personages are arraying 
 themselves in uniforms, in priestly robes, in crowns,
 
 36 CHRISTIANITY AND PATRIOTISM. 
 
 that fireworks are being shot off, that cannon are boom- 
 ing and bells ringing, that regiments are marching by 
 to the sound of music, that papers and telegrams and 
 couriers are flying hither and thither, seeing that some 
 grotesquely uniformed men are constantly riding from 
 place to place with anxious faces, that they are saying 
 something, writing something, the masses seeing all 
 this, I say, and being unable to ascertain that it is all 
 done without the least necessity, ascribe to it an ex- 
 traordinary and mysterious meaning and receive all 
 these demonstrations either with yells of delight or 
 with respectful silence. These expressions, sometimes 
 of delight and always of respect, on the part of the 
 mob, sanction still further the foolish doings of these 
 men. 
 
 William II. recently had a new throne made for 
 himself with some special ornaments, put on a white 
 dress-coat, tight-fitting trousers, and a helmet with a 
 bird crowning it, and, throwing over his shoulders a 
 red cloak, made his appearance before his subjects 
 and sat on that new throne fully convinced that it was 
 an act very useful and important ; while his subjects 
 not only did not find anything ridiculous about it, 
 but, on the contrary, thought that the sight was a 
 very solemn one. 
 
 IX. 
 
 The authority of the governments over the people 
 now-a-days is not based on force, as it used to be in
 
 CHRISTIANITY AND PATRIOTISM. 37 
 
 bygone times when one nationality could conquer an- 
 other one and hold it in subjection by force of arms ; 
 or when the rulers surrounded themselves in the midst 
 of an unarmed people by armed swarms of Janissaries, 
 Opritchniks, or body-guards. The power of the gov- 
 ernment stands now and has stood for some time on 
 what is called public opinion. 
 
 Public opinion having once created the belief that 
 patriotism is a great moral sentiment, that it is well 
 and proper to consider one's own government, one's 
 own people as the best in the world, there naturally 
 follows in its footsteps a further public opinion that it 
 is well and proper to obey the authority of the govern- 
 ment, that it is well and proper to serve in the army 
 and to submit to discipline, that it is proper to give 
 one's savings to the government in the form of taxes, 
 that it is proper to submit to the decision of the courts, 
 that it is proper to accept implicitly all that is declared 
 by those in authority to be divine truth. 
 
 Once such a public opinion exists there is easily 
 established a mighty power, possessing in our time 
 billions of dollars, an organised mechanism of govern- 
 ment administration, a postal service, telegraphs, tel- 
 ephones, well-disciplined armies, police, courts, obe- 
 dient clergy, schools, even a press ; and that power 
 can easily maintain among the people the kind of 
 public opinion which suits it best. 
 
 The power of the government rests on public opin- 
 ion. Possessing that power, the government can al-
 
 38 CHRISTIANITY AND PATRIOTISM. 
 
 ways control public opinion through the medium of 
 its various organs, through the personnel of the courts, 
 the school, the church, and even of the press itself. 
 This power is created by public opinion, and public 
 opinion is created by the power. There seems to be 
 no escape from this situation. 
 
 This would be actually the case if public opinion 
 were something constant and unvarying. Then the 
 governments cculd produce any kind of public opinion 
 they desired. 
 
 But, fortunately, the case is not so. In the first 
 place, public opinion is not something constant, un- 
 varying, it is not at a standstill ; on the contrary, it is 
 something variable and moving along with human pro- 
 gress ; in the second place, public opinion not only 
 cannot be produced at will by the governments, but 
 it is itself that which creates the governments and 
 gives them power or deprives them of it, 
 
 It does appear sometimes as if public opinion re- 
 mained stationary, as if it wavered in certain particu- 
 lar instances, and went backwards again, now sweep- 
 ing away a republic and putting a monarchy in its 
 place, and again tearing down the monarchy and sub- 
 stituting a republic for it, but this only appears so 
 because we have always forced on our notice the ex- 
 terior manifestations of that public opinion which is 
 prepared artificially by the governments. But if we 
 view public opinion in its relation to the whole life of 
 the people, we shall see that, like the seasons of the
 
 CHRISTIANITY AND PATRIOTISM. 39 
 
 year, it is not stationary, that it is moving along the 
 same path as the human race, just the same as the day 
 and the spring move along the same path as the sun, 
 despite their retardation and wavering. 
 
 Although, judging by appearances, the situation of 
 the European nations is in our time about the same 
 as it was fifty years since, yet the people's relation to 
 it is far different from what it was fifty years ago. 
 Now as then, there exist rulers, standing armies, wars, 
 taxes, luxury and poverty, Catholicism, Lutheranism, 
 etc. Formerly, however, these institutions rested on 
 actual and living public opinion. Now, they exist 
 merely because the governments understand how to 
 support artificially the old public opinion, which is at 
 present dying or dead. 
 
 If we fail to notice sometimes this movement of 
 public opinion, the same as we fail to notice the river's 
 current along which we are drifting, it is because the 
 imperceptible changes of public opinion which consti- 
 tute its drift, are also taking place within ourselves. 
 
 The signal peculiarity of public opinion is its con- 
 tinual drift. If it appears to us stationary, it is be- 
 cause there are always to be found men who have se- 
 cured for themselves advantageous positions at a cer- 
 tain stage of public opinion, and who naturally do their 
 best to retain that stage and to repress the appearance 
 of the new and real public opinion, which is living in 
 the conscience of men, although it may not as yet have 
 found its expression. Such men, being those who seek
 
 40 CHRISTIANITY AND PATRIOTISM. 
 
 to maintain the old public opinion and who hinder the 
 appearance of the new, are the persons that constitute 
 governments and the ruling classes ; and they are the 
 ones who advocate patriotism as a condition necessary 
 to human life. 
 
 The means which these men possess are immense, 
 but inasmuch as public opinion is like a river which is 
 always running and accumulating, all their efforts can- 
 not but be futile : what is old is decaying, the young 
 is coming into vigor. 
 
 The more the expression of the new public opin- 
 ion is delayed, the more it will accumulate, and ulti- 
 mately it will burst forth with greater force. 
 
 Despite the efforts of the governments to excite in 
 the people an unnatural public opinion regarding the 
 worth and glory of patriotism, the men of our times 
 do not believe in patriotism, but, on the contrary, are 
 more and more inclined to the idea of the solidarity 
 and fraternity of nations. Patriotism does not offer the 
 people anything but the most awful future ; whereas 
 the fraternity of the nations constitutes an ideal which 
 is becoming more and more comprehensible and de- 
 sirable to the human race. Consequently, the drift 
 from the old to the new public opinion is inevitable. 
 It is as inevitable as the falling off of the last dried-up 
 leaves in the spring time and the unfolding of the 
 young ones from their buds. 
 
 The more this transition is delayed, the more im- 
 perative it becomes, the more apparent is its necessity.
 
 CHRISTIANITY AND PATRIOTISM. 41 
 
 As Christians and modern men, we have only to 
 remember what we are professing, what are the moral 
 laws that guide us in our public and private life, and 
 then consider where patriotism is leading us to, and 
 we shall at once see what a vast contradiction there 
 is between our conscience and our so-called public 
 opinion. 
 
 We have only to consider the most ordinary re- 
 quirements of patriotism, which are presented to us 
 as something very simple and natural, in order to see 
 how much they are at variance with that actual public 
 opinion which is shared by all of us. We all consider 
 ourselves free, enlightened, humane men and even 
 Christians, yet should William take offence to-morrow 
 at Alexander, or should Mr. N. N. write a vigorous ar- 
 ticle on the Eastern question, or should some prince 
 rob a few Bulgarians or Servians, or a queen get of- 
 fended at something, then we all, enlightened and hu- 
 mane Christians, shall spring up and set to work mur- 
 dering men we had never seen before and to whom 
 we were all kindly disposed. If this slaughter has not 
 taken place yet, it is, they assure us, due to the pacific 
 disposition of Alexander III., or because Nicolas is 
 about to marry Victoria's niece. Should some one 
 else be in Alexander's place, or should Alexander hap- 
 pen to change his disposition, or should Nicolas marry 
 Amalie instead of Alice, then we all, like so many 
 blood-thirsty beasts, would up and rend each other's 
 vitals. Such is the reputed public opinion of our time ;
 
 42 CHRISTIANITY AND PATRIOTISM. 
 
 similar discussions are actually indulged in by the 
 most advanced and liberal organs of the press. 
 
 If we, Christians of more than a thousand years' 
 standing, have not cut each other's throats yet, it is 
 because Alexander III. has not permitted it! Really 
 this transgresses credibility. 
 
 x. 
 
 Heroic deeds are not required to effect great and 
 momentous changes in human life. It is not necessary 
 to have millions of armed men, or new railroads, or 
 new machinery, or new expositions, labor unions, re- 
 volutions, barricades, dynamite outrages, or air-ships, 
 and the like ; nothing is required for the purpose but 
 a transformation of public opinion. In order to bring 
 about this transformation, no> new efforts of thought 
 are required, it is not necessary to overthrow the ex- 
 isting order and to invent something new and extraordi- 
 nary. All we have to do is to resolve not to submit 
 to the false, to the dead public opinion of the past, 
 which is artificially kept alive by the governments. It 
 is only required that every man should say what he 
 really thinks and feels, or else abstain from saying 
 what he does not really believe in. If only a small 
 group of men were to act in this manner, then the old 
 public opinion would disappear and we should have 
 the new, the living, and real public opinion in its stead. 
 With the change in public opinion would follow easily 
 the transformation in the inner life of men. It is
 
 CHRISTIANITY AND PATRIOTISM. 43 
 
 shameful to think how really little is required for men's 
 deliverance from oppressing evils : they must only not 
 lie. Let men not submit to the lies that are suggested 
 to them, let them say only what they think and feel, 
 and then there will come such a change in our life as 
 revolutionists would not be able to bring about in the 
 course of centuries, even if they had the power. 
 
 "What harm is there in yelling Vive la France .' or 
 Hurrah! for some emperor, or king, or conqueror? 
 What harm is there in putting on a full-dress suit and 
 in going and waiting in his hallway, in calling him by 
 strange titles, and afterwards in telling the youth and 
 the uneducated that such conduct is praiseworthy ? 
 What importance is there in writing up an article in 
 defence of the Franco-Russian alliance, in defence of 
 a tariff war, or a tirade condemning the Germans, the 
 Russians, the French, etc. ? What importance is there 
 in going to a patriotic celebration, in drinking the 
 health and making a laudatory speech in honor of 
 men you do not like and whom you do not care about ? 
 What harm is there in acknowledging the usefulness 
 of treaties, of alliances, or even in keeping still when 
 people extol their own country and government and 
 run down other nations, when they extol Catholicism, 
 the Greek-Orthodox faith, Lutheranism, etc., or when 
 they admire some war hero, like Napoleon, or Peter, 
 or Boulanger, or Scobelev? " All this seems very un- 
 important. Yet in these seemingly unimportant ac- 
 tions, in our non-participation in them, in our demon-
 
 44 CHRISTIANITY AND PATRIOTISM. 
 
 strating their foolishness where it is apparent to us, 
 in this lies our might, here is the source of the forma- 
 tion of real public opinion. The governments are 
 aware of it, they quake before its power and make 
 every effort to suppress it. 
 
 They know that power lies not in force, but in 
 thought and in its clear expression, and consequently 
 fear it more than armies. Therefore they institute 
 censorships, bribe the press, monopolise the direction 
 of religions, of schools. Yet the spiritual force which 
 moves the world evades them nevertheless : it is not 
 in the book, nor on the paper, it is always free and 
 out of reach, it is in the conscience of men. That 
 most powerful and free force manifests itself in man 
 when he is alone, when he is pondering over life's 
 phenomena, when he is sharing his thoughts with his 
 wife, with his brother, his friend, from whom he con- 
 siders it a sin to conceal what he thinks to be the 
 truth. No billions of dollars, no millions of soldiers, 
 no institutions, nor wars, nor revolutions can achieve 
 what can be achieved by the simple expression by a 
 free man of what he considers to be right. 
 
 A free man may utter truthfully what he thinks 
 and what he feels in the midst of thousands of men 
 who by their actions and doings show something quite 
 the opposite. It would seem that the truthful man 
 must stand alone, yet it happens mostly that the ma- 
 jority also think and feel the same, only that they do 
 not express it. What was yesterday a new opinion of
 
 CHRISTIANITY AND PATRIOTISM. 45 
 
 the one man, to-day is the joint opinion of the major- 
 ity. As soon as that opinion establishes itself, men's 
 actions commence to change slowly and by degrees. 
 
 Yet most free men say to themselves: "What can 
 I do against this sea of evil and deceit ? What is the 
 use of expressing my opinion? What is the use of 
 having any opinion at all ? It is best not to think about 
 these vague and complex questions. May be these in- 
 congruities are a necessary condition of all of life's 
 phenomena. What is the use of my fighting alone the 
 world's evil ? Is it not more preferable to float with 
 the current ? If anything can be accomplished, it is 
 not single-handed, but in conjunction with other men." 
 Throwing away that powerful weapon of thought and 
 its expression which moves the world, every man en- 
 ters public life failing to notice that every calling he 
 may choose is based on the very principles which he 
 should fight, that in every calling one must at least 
 partly recede from truth, that one must make conces- 
 sions which nullify the effectiveness of the powerful 
 weapon that is given to him. It is the same as if, be- 
 ing presented with an unusually sharp knife, one 
 should commence to drive in nails with its edge. 
 
 We all complain of the mad, contradictory order 
 of life, yet we not only neglect to utilise the only puis- 
 sant weapon which we have, the consciousness of 
 truth and its expression, but under the very pretext 
 of fighting the evil, we sacrifice it. One man does not 
 speak the truth which he is conscious of because he
 
 46 CHRISTIANITY AND PATRIOTISM. 
 
 feels that he is under an obligation to certain men he 
 is connected with. Another man does not speak it 
 because he would lose by it a profitable position 
 which enables him to support his family. A third does 
 not utter it because he wishes to attain fame and 
 power and then to use these weapons in the people's 
 service ; a fourth does not wish to violate some an- 
 cient and sacred tradition ; a fifth does not wish to 
 offend the people ; a sixth is afraid that the utterance 
 of truth will bring upon himself persecution and will 
 blast the usefulness of his career. 
 
 One man is serving his country as an emperor, 
 king, minister, officer, or soldier, and is assuring him- 
 self and others that that deviation from truth which is 
 necessary in his position will be far outweighed by his 
 usefulness. 
 
 Another man may be performing the functions of a 
 spiritual shepherd, not believing in the depths of his 
 soul what he is preaching, yet deviating from the truth 
 in view of the usefulness of his occupation. A third 
 man may be instructing students in literature, and 
 though conscious of his total silence about the truth 
 which he observes for fear he will arouse the govern- 
 ment and society against himself, yet believes that his 
 activity is useful. The fourth man is straightforward, 
 fights the existing order, as do the revolutionists and 
 the anarchists, and is fully persuaded that the aim 
 pursued by him is so beneficial, that the concealment 
 of truth and even the lies which are so necessary for
 
 CHRISTIANITY AND PATRIOTISM. 47 
 
 the success of his operations, do not prejudice his 
 utility. 
 
 In order to replace the order of life which is an- 
 tagonistic to men's consciences by a new and appro- 
 priate one, it is necessary that the old, the decayed 
 public opinion be replaced by a new, live opinion. 
 
 In order to bring that about, it is necessary that 
 men who are conscious of the new requirements of life, 
 should express them boldly. Instead of that, however, 
 the men who really are conscious of the new require- 
 ments not only keep their silence in the name of this, 
 or in the name of that thing, but they go to work and 
 confirm by word and by deed what is diametrically 
 opposed to those requirements. Truth alone and its 
 expression will establish that public opinion which is 
 competent to effect a change in an obsolete and harm- 
 ful social order ; yet we not only fail to profess that 
 truth but very often utter things which we know are 
 untrue. 
 
 Let free men not rely on that which has no might 
 and is not always free, let them not rely on external 
 power, but let them always believe in what is ever 
 mighty and free, in the truth and its expression. Let 
 men speak out boldly and clearly the manifest truth 
 of the fraternity of the nations and of the criminality 
 of an exceptional attachment to their own race, then 
 the false public opinion on which is based the govern- 
 mental power will drop off like a dried up skin, and
 
 48 CHRISTIANITY AND PATRIOTISM. 
 
 in its stead will appear a young, a new one, followed 
 by new forms of life better harmonising with men's 
 consciences. 
 
 XI. 
 
 Men must understand that what is given out to 
 them as public opinion, what is maintained by such 
 complex and artificial means, is not public opinion, 
 but only a dead remnant of an erstwhile public opin- 
 ion. They must believe in themselves, must believe 
 in what they are conscious of in the depths of their 
 soul and what is striving to find utterance and is not 
 uttered only because it is at variance with existing 
 public opinion. Yet it is that very force which is 
 changing the world and whose utterance is every man's 
 mission. Men must believe that truth is not what 
 they hear from others about them, but what a man's 
 conscience is telling him. Then only will false and 
 artificially supported public opinion disappear and a 
 true public opinion be established. 
 
 Let men speak out what they think, and refrain 
 from saying what is untrue ; then all the superstitions 
 bred by patriotism, all the evil feelings and outrages 
 based on it, will vanish. The hatred and the enmity 
 of States and races which is fanned by the govern- 
 ments will disappear, as well as the extolling of war- 
 like deeds or rather of murder, and to a large ex- 
 tent also the respect for authorities will disappear ; 
 there will be no more subjugation of men nor despoil-
 
 CHRISTIANITY AND PATRIOTISM, ' 49 
 
 ing them of the products of their labor, all of whieh is 
 based on nothing but patriotism. . - ~> : - 
 
 Let the governments have the schools, the church, 
 the press, their billions of dollars and millions of dis- 
 ciplined men, converted into so many machines, all 
 this seemingly awful organisation of brute force is as 
 nothing before the consciousness of truth arising in 
 the soul of one man who fully appreciates its might, 
 and from whom it passes to the next, to the third, and 
 so on, just as from one candle is lighted an infinite 
 number of others. As soon as this light will have its 
 full play, then, like wax before the fire, all this seem- 
 ingly mighty organisation will melt and vanish. . ,- 
 
 If men only realised the mighty power which is 
 given to them in the word of truth ; if men only re- 
 frained from selling their birthright for a mess of 
 pottage; if men only availed themselves of this 
 power of theirs, then not only the rulers would not 
 dare, as at present, to menace the people with univer- 
 sal extermination, but they also would not dare hold 
 their reviews and manoeuvres of disciplined murderers 
 in the full sight of a country of peaceful inhabitants, 
 they would not dare to form tariff treaties only to break 
 them again as suited their own and their partisan in- 
 terests, they would not dare pluck the people of the 
 millions of dollars which they give to their following 
 and wherewith they make their preparations for mur- 
 der. 
 
 And thus, the change is not only possible, but it is
 
 50 CHRISTIANITY AND PATRIOTISM. 
 
 impossible for it not to come, just as it is impossible 
 for a dead tree not to decay, and for a young one not 
 to grow. 
 
 Let individual men be not seduced by the attrac- 
 tions surrounding them, let them not be frightened 
 by threats. Let them know wherein lies their all-con- 
 quering might, and the peace so desired of all will 
 be among us before long ; not that peace which is ac- 
 quired through diplomatic negotiations, by the mov- 
 ing about of emperors and kings, by dinners, speeches, 
 fortifications, cannons, dynamite, and melinite, in 
 short, by the ruin of people, but it will be the peace 
 which is acquired by a free profession of truth on the 
 part of every individual man.
 
 THE OVERTHROW OF HELL AND 
 ITS RESTORATION. 
 
 TRANSLATED BY V. TCHERTKOFF. 
 
 It was at the time when Jesus was revealing his 
 teaching to men. 
 
 This teaching was so clear it was so easy to fol- 
 low, and delivered men from evil so obviously, that 
 it seemed impossible not to accept it, or that anything 
 could arrest its spread. 
 
 Beelzebub, the father and ruler of all the devils, 
 was alarmed. He clearly saw that if only Jesus did 
 not renounce his teaching, the power of Beelzebub over 
 men would cease forever. He was alarmed, yet did 
 not lose heart, but incited the Pharisees and Scribes, 
 obedient to him, to insult and torture Jesus to the 
 utmost of their power, and also counselled the dis- 
 ciples of Jesus to fly and abandon him to himself. 
 Beelzebub hoped that the condemnation of Jesus to 
 infamous execution, and his being reviled and de- 
 serted by all the disciples, and also that the sufferings
 
 52 THE OVERTHROW OF HELL 
 
 themselves and the execution would cause Jesus at 
 the last moment to renounce his teaching. And a re- 
 cantation would destroy all its power. 
 
 This was being decided on the cross. When Jesus 
 cried out, "My God, my God, why hast Thou for- 
 saken me?" Beelzebub was overjoyed. He snatched 
 up the fetters prepared for Jesus, and, trying them 
 on his own legs, proceeded to adjust them, so that 
 when he should apply them to Jesus, they could not 
 be undone. 
 
 Then, suddenly from the cross came the words, 
 "Father, forgive them, for they know not what they 
 do." 
 
 Then Jesus cried out, "It is finished," and gave 
 up the ghost. 
 
 Beelzebub understood that all was lost. He wished 
 to take the fetters from his legs and to flee, but he 
 could not move from his place the fetters had be- 
 come welded on him and bound his own limbs. He 
 wished to use his wings, but could not unfold them. 
 And Beelzebub saw how Jesus, enveloped in a shin- 
 ing light, appeared at the gates of Hell, he saw how 
 sinners from Adam to Judas came out of Hell, he saw 
 how all the devils fled in affright, he saw the very 
 walls of Hell silently fall to pieces on all sides. He 
 could endure this no longer, and with a piercing 
 shriek he fell through the rent floor to the base- 
 ment.
 
 AND ITS RESTORATION. 53 
 
 II. 
 
 One hundred, two hundred, three hundred years 
 passed. 
 
 Beelzebub did not count the time. Around him 
 spread black darkness and dead silence. He lay im- 
 movable, trying not to think of what had happened, 
 yet he could not help thinking, and he helplessly hated 
 him who had caused his ruin. 
 
 Then suddenly and he did not remember, nor 
 know how many hundred years elapsed he heard 
 above his head sounds resembling the trampling of 
 feet, groans, cries, and the gnashing of teeth. 
 
 Beelzebub lifted his head and listened. 
 
 That Hell could be re-established after the victory 
 of Jesus, Beelzebub could not believe ; and yet the 
 trampling, the groans, the cries and gnashing of teeth 
 grew louder and louder. 
 
 Beelzebub raised his body and doubled up his hairy 
 legs with their overgrown hoofs. To his astonishment 
 the fetters fell off of themselves, and flapping his lib- 
 erated wings he gave that signal whistle by which in 
 former times he gathered his servants and helpers 
 around him. 
 
 He had hardly time to draw breath, when from an 
 opening overhead red flames glared, and a crowd 
 of devils hustling each other, rushed through the
 
 54 THE OVERTHROW OF HELL 
 
 hole into the basement and seated themselves around 
 Beelzebub like birds of prey round carrion. 
 
 These devils were big and small, stout and thin, 
 with long and with short tails, with horns pointed" 
 straight and crooked. 
 
 One of them naked, but for a cape thrown over 
 his shoulders of a shining black color, with a round 
 hairless face, and with an enormous pendulous belly, 
 sat on his heels in front of Beelzebub and turned up 
 and down his fiery eyeballs, continuously smiling and' 
 regularly wagging his long, thin tail from side to 
 side. 
 
 in. 
 
 "What does this noise signify?" said Beelzebub, 
 pointing upwards. "What's going on there?" 
 
 "Just the same as has always gone on," answered 
 the shining devil in the cape. 
 
 "But are there really any sinners now ?" asked Beel- 
 zebub. 
 
 "Many," answered the shining one. 
 
 "But how about the teaching of him whom I do not 
 wish to name?" asked Beelzebub. 
 
 The devil in the cape grinned, disclosing his sharp 
 teeth, while suppressed laughter was heard amongst 
 all the devils. 
 
 "This teaching does not hinder us. Men do not 
 believe in it," said the devil in the cape.
 
 AND ITS RESTORATION. 55 
 
 "But this teaching obviously saves them from us, 
 and he sealed it by his death," said Beelzebub. 
 
 "I have transformed it," said the devil in the cape, 
 thumping his tail on the floor. 
 
 "How have you transformed it?" 
 
 "So that men do not believe in his teaching but in 
 mine, which they call by his name." 
 
 "How didst thou do this?" asked Beelzebub. 
 
 "It was done of itself. I only helped." 
 
 "Tell me about it quickly," said Beelzebub. 
 
 The devil in the cape bent down his head and was 
 silent a while, as if leisurely considering, then he 
 said: 
 
 "When that dreadful event happened, that Hell 
 was overthrown and our father and ruler departed 
 from us," said he, "I went to those places where that 
 very teaching which so nearly destroyed us was taught. 
 I wished to see how those people lived who fulfilled it, 
 and I saw that the people who lived according to this 
 teaching were perfectly happy and quite out of our 
 reach. They did not quarrel with each other, they 
 did not give way to women's charms, and either they 
 did not marry, or if they married they kept to one 
 wife ; they had no property, holding all as common, 
 and they did not defend themselves against attacks, 
 but repaid evil by good. 
 
 "Their life was so good that many were attracted 
 to them more and more. When I saw this I thought
 
 56 THE OVERTHROW OF HELL 
 
 that all was lost, and was just going to quit. But 
 then occurred a circumstance, in itself insignificant, 
 yet which appeared to me to deserve attention, and 
 I remained. Amongst these people some regarded 
 it as necessary that all should undergo circumcision, 
 and that none should eat meat offered to idols ; where- 
 as others were of opinion that these matters were 
 not essential, and that one might abstain from cir- 
 cumcision and eat anything. So I began to instil into 
 all their minds that this difference of opinion was 
 very important, and that as the question concerned 
 the service of God, neither side could possibly give 
 way. They believed me, and the disputes became 
 more obdurate. On both sides they began to be an- 
 gry, and then I proceeded to instil into each of them 
 that they might prove the truth of their teaching by 
 miracles. Evident as it is that miracles cannot prove 
 the truth of a teaching, yet they so desired to be in 
 the right that they believed me, and I arranged mira- 
 cles for them. It was not difficult to do this. They 
 believed anything which supported their desire to 
 prove that they only held the truth. 
 
 "Some said that tongues of fire descended upon 
 them ; others said that they had seen the risen body 
 of the Master himself, and much else. They kept 
 inventing what had never taken place, and lied in the 
 name of him who called us liars, worse than we do 
 ourselves and did not know it. One party said of
 
 AND ITS RESTORATION. 57 
 
 the other: 'Your miracles are not genuine; ours are 
 genuine.' Whereupon the other retorted: 'No, yours 
 are a fraud; ours are real.' 
 
 "Matters were going on well, but as I was afraid 
 they might discern the too-evident trick, I invented 
 the 'Church.' Once they believed in 'the Church/ I 
 was at peace. I recognized that we were saved, and 
 that Hell was restored." 
 
 IV. 
 
 The Church is produced thus: Some people assure 
 themselves and others that their teacher, God, has 
 chosen special men who, with those to whom they 
 transfer this power, can alone correctly interpret His 
 teaching. Those men who call themselves the Church 
 regard themselves as holding the truth, not because 
 what they preach is truth, but because they regard 
 themselves as the only true successors of the dis- 
 ciples of the disciples of the disciples, and at last of 
 the disciples of the teacher Himself, God. . . . 
 
 Having recognized themselves as the only exposi- 
 tors of God's law, and having persuaded others of this, 
 these men became the highest arbiters of man's fate, 
 and therefore were entrusted with the highest power 
 over men. Having received this power, they nat- 
 urally became infatuated and, for the most part, de- 
 praved, thus exciting against themselves the anger
 
 58 THE OVERTHROW OF HELL 
 
 and enmity of men. In order to overcome their ene- 
 mies, they, having no other arms but violence, began 
 to persecute, to kill, to burn all those who would not 
 recognize their power. Thus by their very position 
 they were forced to misrepresent the teachings so 
 that it should justify both their wicked lives and 
 their cruelties to their enemies. 
 
 Christ's teaching was so simple that no one could 
 possibly misinterpret it. It is expressed in the saying : 
 "Do unto others what thou desirest that others should 
 do unto thee." But Satan's helpers succeeded in ob- 
 scuring the Golden Rule. 
 
 v. 
 
 Concerning government, Beelzebub says: 
 "He who destroyed Hell taught mankind to live like 
 the birds of Heaven, commanding men to give to 
 him that asks and to surrender one's coat to him who 
 wishes to take one's .shirt, saying that to be saved 
 one must give away one's property. How then dost 
 thou induce men who have heard this to go on plun- 
 dering?" 
 
 "We do this," said the moustached devil haughtily, 
 throwing back his head, "exactly as did our father 
 and ruler when Saul was elected King. Even as then, 
 we instil into men the idea that instead of ceasing to 
 plunder each other it is more convenient to allow one
 
 AND ITS RESTORATION. 59 
 
 man to plunder them all, giving him full authority 
 over all. What is new in our methods is only this, 
 that for confirming this one man's right of plundering 
 we lead him into a church, put a special cap on his 
 head, seat him in an elevated armchair, give him a 
 little stick and a ball, rub him with some oil, and in 
 the name of God and His Son proclaim the person 
 of this man, rubbed with oil, to be sacred. Thus 
 the plunder performed by this personage, regarded 
 as sacred, can in no way be restricted. So these sa- 
 cred personages and their assistants and the assistants 
 of their assistants, all without ceasing, quietly and 
 safely plunder the people. Generally, laws and reg- 
 ulations are instituted by which the idle minority, 
 even without anointing, may plunder with impunity 
 the laboring majority. In some States of late the 
 plunder goes on withput anointed men, even ag much 
 as where they exist. As our father and ruler sees, 
 the method we use is in substance the old one. What 
 is new in it is that we have made this method more 
 general, more insidious, more widespread in extent 
 and time, and more stable." 
 
 As to international politics, the devil of murder pro- 
 posed the following scheme: 
 
 "We manage thus: We persuade each nation that 
 it this nation is the very best of all nations on 
 earth. 'Deutschland ilber alles;' France, England, 
 Russia 'ilber alles,' and this nation, whichever it be,
 
 6O THE OVERTHROW OF HELL 
 
 ought to rule over all the others. As we inculcate the 
 same idea into all nations, they continually feel them- 
 selves in danger from their neighbors, are always 
 preparing to defend themselves, and become exasper- 
 ated against each other. The more one side prepares 
 for defense, and, in consequence, becomes ex- 
 asperated against its neighbors, the more all the oth- 
 ers prepare for defense and hate each other. So, 
 now all those who have accepted the teaching of him 
 who called us murderers, are continually and chiefly 
 occupied in preparation for murder and in murder 
 itself." 
 
 VI. 
 
 As to marriage, the mode of procedure was ex- 
 plained to Beelzebub as follows: 
 
 "We do this both according to the old method used 
 by thee, our father and ruler, when yet in the garden 
 of Eden, and which gave over all the human race 
 into our power, but we do it also in a new ecclesias- 
 tical way. According to the new ecclesiastical method 
 we proceed thus: We persuade men that true mar- 
 riage consists not in what it really consists, the union 
 of man and woman, but in dressing oneself up in 
 one's best clothes, going into a big building arranged 
 for the purpose, and there putting on one's head caps 
 specially prepared for the occasion, walking round 
 a little table three times to the sound of various
 
 AND ITS RESTORATION. OI 
 
 songs. We teach men that this only is true marriage. 
 Being persuaded of this, they naturally regard all 
 unions between man and woman formed outside of 
 these conditions as mere frolics binding one to noth- 
 ing, or as the satisfaction of a hygienic necessity, and 
 therefore they unrestrainedly give themselves up to 
 this pleasure. . . . 
 
 "In this way, while not abandoning the former 
 method of forbidden fruit and inquisitiveness prac- 
 ticed in Eden, we attain the very best results, men 
 imagining that they can arrange for themselves an 
 honest ecclesiastical marriage even after a dissolute 
 life ; men change hundreds of wives and thus become 
 so accustomed to vice that they go on doing the same 
 after the Church marriage. If for any reason, any of 
 the demands connected with their Church marriage 
 appear to them cumbersome, then they arrange an- 
 other walk round the little table, whilst the first is 
 regarded as of no effect." 
 
 VII. 
 
 In order to prevent people from investigating the 
 real cause of all unhappiness on earth, Satan invented 
 science and makes people investigate all kinds of 
 physical laws, the descent of man, etc. He thus suc- 
 ceeds in covering up the important religious truth of 
 the Golden Rule. For the sake of increasing the toil
 
 62 THE OVERTHROW OF HELL 
 
 of man, machinery was introduced. The devil of the 
 labor question says: "I persuade men that as articles 
 can be produced better by machines than by men, it 
 is therefore necessary to turn men into machines, and 
 they do this, and the men turned into machines hate 
 
 those who have done so unto them." 
 * * * 
 
 Finally the devils encircled Beelzebub. At one end 
 was the devil in the cape, the inventor of the Church ; 
 at the other end the devil in the mantle, the inventor 
 of Science. These devils clasped each other's paws, 
 and the ring was complete. 
 
 All the devils chuckling, yelping, whistling, crack- 
 ing their heels and twisting their tails, spun and 
 danced around Beelzebub. Beelzebub, himself flap- 
 ping his unfolded wings, danced in the middle, kick- 
 ing up high his legs. 
 
 Above were heard cries, weeping, groans, and the 
 gnashing of teeth.
 
 AN APPEAL TO THE CLERGY. 
 
 TRANSLATED BY AYLMER MAUDE. 
 
 Whoever you may be: popes, cardinals, bishops, or 
 pastors, of whatever Church, forego for a while your 
 assurance that you are the only true disciples of the 
 God Christ, and remember that you are first of all men : 
 that is, according to your own teaching, beings sent 
 into this world by God to fulfil His will ; remember 
 this, and ask yourselves what you are doing. Your 
 whole life is devoted to preaching, maintaining, and 
 spreading among men a teaching which you say was 
 revealed to you by God Himself, and is, therefore, 
 the only one that is true, and brings redemption. 
 
 In what, then, does this one true and redeeming 
 doctrine that you preach, consist? To whichever one 
 of the so-called Christian Churches you may belong, 
 you acknowledge that your teaching is quite accurately 
 expressed in the articles of belief formulated at the 
 Council of Nicaea 1,600 years ago. Those articles of 
 belief are as follows: 
 
 63
 
 64 AN APPEAL TO THE CLERGY. 
 
 First: There is a God the Father (the first person 
 of a Trinity), who has created the sky and the earth, 
 and all the angels who live in the sky. 
 
 Second: There is only one Son of God the Father, 
 not created, but born (the second person of the Trin- 
 ity). Through this Son the world was made. 
 
 Third: This Son, to save people from sin and death 
 (by which they were all punished for the disobedience 
 of their forefather Adam), came down to the earth, 
 was made flesh by the Holy Ghost and the virgin 
 Mary, and became a man. 
 
 Fourth: This Son was crucified for the sins "of 
 men. 
 
 Fifth: He suffered and was buried, and rose on the 
 third day, as had been foretold in Hebrew books. 
 
 Sixth: Having gone up into the sky, the Son 
 seated himself at his Father's right side. 
 
 Seventh: This Son of God will, in due time, come 
 again to the earth to judge the living and the dead. 
 
 Eighth: There is a Holy Ghost (the third person 
 of the Trinity) who is equal to the Father, and who 
 spoke through the prophets. 
 
 Ninth: (Held by some of the largest Churches.) 
 There is one holy, infallible Church (or, more exactly 
 the Church to which he who makes the confession be- 
 longs is held to be unique, holy, and infallible). This 
 Church consists of all who believe in it, living or dead. 
 
 Tenth: (Also for some of the largest Churches.)
 
 AN APPEAL TO THE CLERGY. 65 
 
 There exists a sacrament of baptism, by means of 
 which the power of the Holy Ghost is communicated 
 to those who are baptized. 
 
 Eleventh: At the second coming of Christ the 
 souls of the dead will re-enter their bodies, and these 
 bodies will be immortal ; and 
 
 Twelfth: After the second coming, the just will 
 have eternal life in paradise on a new earth under a 
 new sky, and sinners will have eternal life in the tor- 
 ments of hell. 
 
 Not to speak of things taught by some of your 
 largest Churches (the Roman Catholic and Russo- 
 Greek Orthodox) such as the belief in saints, and in 
 the good effects of bowing to their bodily remains, 
 and to representations of them, as well as of Jesus 
 and the mother of God the above twelve points em- 
 brace the fundamental positions of that truth which 
 you say has been revealed to you by God himself for 
 the redemption of man. Some of you preach these 
 doctrines simply as they are expressed; others try to 
 give them an allegorical meaning, more or less in 
 accord with present-day knowledge and common 
 sense; but you all alike are bound to confess, and do 
 confess, these statements to be the exact expression 
 of that unique truth which God himself has revealed 
 to you, and which you preach to men for their salva- 
 tion. 
 
 * * *
 
 66 AN APPEAL TO THE CLERGY. 
 
 Very well. You have had the one truth capable of 
 saving mankind revealed to you by God himself. It 
 is natural for men to strive towards truth, and when 
 it is clearly presented to them they are always glad 
 to accept it, and be guided by it. 
 
 And, therefore, to impart this saving truth revealed 
 to you by God himself, it would seem sufficient, plainly 
 and simply, verbally, and through the Press, to com- 
 municate it with reasonable persuasion to those ca- 
 pable of receiving it. 
 
 But how have you preached this truth? 
 
 From the time a society calling itself the Church 
 was formed, your predecessors taught this truth chiefly 
 by violence. They laid down the truth, and punished 
 those who did not accept it. This method, which was 
 evidently not suited to its purpose, came, in course of 
 time, to be less and less employed, and is now, of all 
 the Christian Churches, used, I think, only in Russia. 
 
 Another means was through external action on 
 people's feelings by solemnity of setting, pictures, mu- 
 sic, even dramatic performances, and oratorical art. 
 In time this method, also, began to be less and less 
 used. In Protestant countries except the orator's 
 art it is now but little used. 
 
 But all the strength of the clergy is now directed 
 to a third and most powerful method, which has al- 
 ways been used, and is now with special jealousy re- 
 tained by the clergy in their own hands. This method
 
 AN APPEAL TO THE CLERGY. 67 
 
 is that of instilling Church doctrine into people who 
 are not in a position to judge of what is given them: 
 for instance, into quite uneducated working people 
 who have no time for thought, and chiefly into chil- 
 dren, who accept indiscriminately what is imparted 
 to them and on whose minds it remains permanently 
 impressed. 
 
 So that in our day your chief method of imparting 
 to men the truth God has revealed to you, consists in 
 teaching this truth to uneducated adults, and to chil- 
 dren who do not reason but who accept everything. < 
 
 This teaching generally begins with what is called 
 Scripture History: that is to say, with selected pass- 
 ages from the Bible: the Hebrew books of the Old 
 Testament, which according to your teaching are the 
 work of the Holy Ghost, and are therefore not only 
 unquestionably true, but also holy. From this his- 
 tory your pupil draws his first notions of the world, 
 of the life of man, of good and evil, and of God. 
 
 This Scripture History begins with a description 
 of how God, the ever-living, created the sky and the 
 earth 6,000 years ago out of nothing; how he after- 
 wards created beasts, fishes, plants, and finally man: 
 Adam, and Adam's wife, who was made of one of 
 Adam's ribs. Then it describes how, fearing lest the 
 man and his wife should eat an apple which had the 
 magic quality of giving knowledge, he forbade them 
 to eat that apple; how, notwithstanding this prohibi-
 
 68 AN APPEAL TO THE CLERGY. 
 
 tion, the first people ate the apple, and were therefore 
 expelled from Paradise ; and how all their descend- 
 ants were therefore cursed, and the earth was cursed 
 also, so that since then it has produced weeds. Then 
 the life of Adam's descendants is described : how they 
 became so perverted that God not only drowned them 
 all, but drowned all the animals with them, and left 
 alive Noah and his family and the animals he took into 
 the ark. Then it is described how God chose Abra- 
 ham alone of all people, and made an agreement with 
 him ; which agreement was that Abraham was to con- 
 sider God to be God, and, as a sign of this, was to be 
 circumcised. On his side, God undertook to give 
 Abraham a numerous progeny, and to patronize him 
 and all his offspring. Then it tells how God, patron- 
 izing Abraham and his descendants, performed on 
 their behalf most unnatural actions called miracles, 
 and most terrible cruelties. So that the whole of this 
 history excepting certain stories, which are some- 
 times naive (as the visit of God with two angels to 
 Abraham, the marriage of Isaac, and others), and 
 are sometimes innocent, but are often immoral (as 
 the swindles of God's favorite, Jacob, the cruelties of 
 Samson, and the cunning of Joseph), the whole of 
 this history, from the plagues Moses called down 
 upon the Egyptians, and the murder by an angel of all 
 their first-born, to the fire that destroyed 250 con- 
 spirators, and the tumbling into the ground of Ko-
 
 AN APPEAL TO THE CLERGY. 69 
 
 rah, Dathan, and Abiram, and the Destruction of 14,- 
 700 men in a few minutes, and on to the sawing in 
 pieces of enemies with saws, and the execution of the 
 priests who did not agree with him by Elijah (who 
 rode up into the sky), and to the story of Elisha, who 
 cursed the boys that laughed at him, so that they were 
 torn in pieces, and eaten by two bears, all this his- 
 tory is a series of miraculous occurrences and of ter- 
 rible crimes, committed by the Hebrew people, by their 
 leaders, and by God himself. 
 
 Your teaching of the New Testament consists not in 
 its moral teaching, not* in the Sermon on the Mount, 
 but in conformity of the Gospels with the stories of 
 the Old Testament, in the fulfilment of prophecies, 
 and in miracles, the movement of a star, songs from 
 the sky, talk with the devil, the turning of water into 
 wine, walking on the water, healing, calling people 
 back to life, and, finally, the resurrection of Jesus 
 Himself, and His flying up into the sky. 
 
 If all these stories, both from the Old and New 
 Testaments, were taught as a series of fairy-tales, even 
 then hardly any teacher would decide to tell them to 
 children and adults he desired to enlighten. But these 
 tales are imparted to people unable to reason, as 
 though they were the most trustworthy description 
 of the world and its laws, as if they gave the truest 
 information about the lives of those who lived in for- 
 mer times, of what should be considered good and
 
 7O AN APPEAL TO THE CLERGY. 
 
 evil, of the existence and nature of God, and of the 
 duties of man. 
 
 People talk of harmful books! But is there in 
 Christendom a book that has done more harm to 
 mankind than this terrible book, called "Scripture His- 
 tory from the Old and New Testaments"? And all 
 the men and women of Christendom have to pass 
 through a course of this Scripture History during 
 their childhood, and this same history is also taught 
 to ignorant adults as the first and most essential foun- 
 dation of knowledge, as the one, eternal, truth of 
 God. 
 
 You cannot introduce a foreign substance into a 
 living organism without the organism suffering, and 
 sometimes perishing, from its efforts to rid itself of 
 this foreign substance. What terrible evil to a man's 
 mind must, then, result from this rendering of the 
 teaching of the Old and New Testaments foreign 
 alike to present day knowledge, to common sense, and 
 to moral feeling and instilled into him at a time when 
 he is unable to judge, but accepts all that is given 
 him! 
 
 Every man comes into the world with a conscious- 
 ness of his dependence on a mysterious, all-powerful 
 Source which has given him life, and consciousness of 
 his equality with all men, the equality of all men with 
 one another, a desire to love and be loved, and con- 
 sciousness of the need of striving towards perfection. 
 But what do you instil into him?
 
 AN APPEAL TO THE CLERGY. Jl 
 
 Instead of the mysterious Source of which he thinks 
 with reverence, you tell him of an angry, unjust God, 
 who executes and torments people. 
 
 Instead of the equality of all men, which the child 
 and the simple men recognize with all their being, you 
 tell them that not only people, but nations, are une- 
 qual ; that some of them are loved, and others are not 
 loved, by God; and that some people are called by 
 God to rule, others to submit. 
 
 Instead of that wish to love and to be loved which 
 forms the strongest desire in the soul of every unper- 
 verted man, you teach him that the relations between 
 men can only be based on violence, on threats, on 
 executions; and you tell him that judicial and mili- 
 tary murders are committed not only with the sanc- 
 tion but at the command of God. 
 
 In place of the need of self-improvement, you tell 
 him that man's salvation lies in belief in the Redemp- 
 tion, and that by improving himself by his own pow- 
 ers, without the aid of prayers, sacraments, and be- 
 lief in the Redemption, man is guilty of sinful pride, 
 and that for his salvation man must trust not to his 
 own reason, but to the commands of the Church, and 
 must do what she decrees. 
 
 It is terrible to think of the perversion of thought 
 and feeling produced in the soul of a child or an igno- 
 rant adult by such teaching. 
 
 There were Christian customs: to have pity on a
 
 72 AN APPEAL TO THE CLERGY. 
 
 criminal or a wanderer, to give of one's last resources 
 to a beggar, and to ask forgiveness of a man one 
 has offended. 
 
 All this is now forgotten and discarded. It is now 
 all replaced by learning by rote the catechism, the 
 triune composition of the Trinity, prayers before les- 
 sons, and prayers for teachers and for the Tsar, etc. 
 So, within my recollection, the people have grown ever 
 religiously coarser. 
 
 One part most of the women remain as super- 
 stitious as they were six hundred years ago, but with- 
 out that Christian spirit which formerly permeated 
 their lives ; the other part, which knows the catechism 
 by heart, are absolute atheists. And all this is con- 
 sciously brought about by the clergy. 
 
 "But that applies to Russia," is what Western Euro- 
 peans Catholics and Protestants will say. But I 
 think that the same, if not worse, is happening in 
 Catholicism, with its prohibition of the Gospels and 
 its Notre-Dames; and in Protestantism, with its holy 
 idleness on the Sabbath day, and its bibliolatry. I 
 think, in one form or another, it is the same through- 
 out the quasi-Christian world. 
 
 One may utter words that have no sense, but one 
 Cannot believe what has no sense. 
 . The people of former ages who framed these dog- 
 mas, could believe in them, but you can no longer do so. 
 If you say you have faith in them, you say so only
 
 AN APPEAL TO THE CLERGY. 73 
 
 because you use the word "faith" in one sense, while 
 you apply it to another. One meaning of the word 
 "faith" refers to a relation adopted by man towards 
 God, which enables him to define the meaning- of his 
 whole life, and guides all his conscious actions. An- 
 other meaning of the word "faith" is the credulous ac- 
 ceptance of assertions made by a certain person or 
 persons. 
 
 The well-known preacher, Pere Didon, in the intro- 
 duction to his Vie de Jesus-Christ, announces that he 
 believes, not in some allegorical sense, but plainly, 
 without explanations, that Christ, having risen, was 
 carried up into the sky, and sits there at the right hand 
 of his father. 
 
 An illiterate Samara peasant of my acquaintance, in 
 reply to the question whether he believed in God, sim- 
 ply and firmly replied, as his priest told me : "No, sin- 
 ner that I am, I don't believe." His disbelief in God 
 the peasant explained by saying that one could not 
 live as he was living if one believed in God : "one 
 scolds, and grudges help to a beggar, and envies, and 
 over-eats and drinks. Could one do such things if one 
 believed in God?" 
 
 Pere Didon affirms that he has faith both in God 
 and in the ascension of Jesus, while the Samara peasant 
 says he does not believe in God, since he does not obey 
 His commandments. 
 
 Evidently Pere Didon does not even know what
 
 74 AN APPEAL TO THE CLERGY. 
 
 faith is, and only says he believes: while the Samara 
 peasant knows what faith is, and, though he says he 
 does not believe in God, really believes in him in the 
 
 very way that is true faith. 
 
 * * * 
 
 I hear the usual reply: "What will become of men 
 if they cease to believe the Church doctrines? Will 
 things not be worse than they are now ?" 
 
 What will happen if the people of Christendom cease 
 to believe in Church doctrine? The result will be 
 that not the Hebrew legends alone but the religious 
 wisdom of the whole world will become accessible and 
 intelligible to them. People will grow up and de- 
 velop with unperverted understandings and feelings. 
 Having discarded a teaching accepted credulously, 
 people will order their relation towards God reasonably, 
 in conformity with their knowledge; and will recog- 
 nize the moral, obligations that flow from that relation. 
 
 "But will not the results be worse?" 
 
 If the Church doctrine is not true how can it be 
 worse for men not to have falsehood preached to them 
 as truth, especially in a way so unfair as is now adopted 
 for the purpose? 
 
 "But," some people say, "the common folk are coarse 
 and uneducated, and what we, educated people, do not 
 require, may yet be useful and even indispensable, for 
 the masses." 
 
 If all men are made alike, then all must travel one
 
 AN APPEAL TO THE CLERGY. 75 
 
 and the same path from darkness to light, from igno- 
 rance to knowledge, from falsehood to truth. You 
 have traveled that road, and have attained conscious- 
 ness of the, unreliability of the belief in which you 
 were trained. By what right will you check others 
 from making the same advance? 
 
 You say that though you do not need such food, it 
 is needed by the masses. But no wise man undertakes 
 to decide the physical food another must eat ; how then 
 can it be decided and who can decide what spiritual 
 food the masses of the people must have ? 
 
 The fact that you notice among the people a demand 
 for this doctrine in no way proves that the demand 
 ought to be supplied. There exists a demand for in- 
 toxicants and tobacco and other yet worse demands. 
 And the fact is that you yourselves, by complex meth- 
 ods of hypnotization, evoke this very demand, by the 
 existence of which you try to justify your own occu- 
 pation. Only cease to evoke the demand, and it will 
 not exist; for, as in your own case so with everyone 
 else, there can be no demand for lies, but all men have 
 moved and still move from darkness to light; and 
 you who stand nearer to the light should try to make 
 it accessible to others, and not to hide it from them. 
 
 "But," I hear a last objection, "will the result not 
 be worse if we educated, moral men, who desire to 
 do good to the people abandon our posts because of 
 the doubts that have arisen in our souls, and let our
 
 76 AN APPEAL TO THE CLERGY. 
 
 places be taken by coarse, immoral men, indifferent to 
 the people's good?" 
 
 Undoubtedly the abandonment of the clerical pro- 
 fession by the best men, will have the effect that the 
 ecclesiastical business passing into coarse, immoral 
 hands, will more and more disintegrate, and expose its 
 own falsity and harmfulness. But the result will not 
 be worse, for the disintegration of ecclesiastical estab- 
 lishments is now going on, and is one of the means 
 by which people are being liberated. And, therefore, 
 the quicker this emancipation is accomplished, by en- 
 lightened and good men abandoning the clerical pro- 
 fession, the better it will be. And so, the greater the 
 number of enlightened and good men who leave the 
 clerical profession, the better. 
 
 I know that many of you are encumbered with fam- 
 ilies, or are dependent on parents who require you to 
 follow the course you have begun; I know how dif- 
 ficult it is to abandon a post that brings honor or 
 wealth or even gives a competence and enables you 
 and your families to continue a- life to which you are 
 accustomed, and I know how painful it is to go against 
 relatives one loves. But anything is better than to do 
 what destroys your own soul and injures your fellow- 
 men. 
 
 Therefore, the sooner and more definitely you repent 
 of your sin and cease your activity, the better it will 
 be not only for others, but for yourselves.
 
 AN APPEAL TO THE CLERGY. 77 
 
 That is what I standing now on the brink of my 
 grave, and clearly seeing the chief source of human 
 ills wished to say to you; and to say not in order to 
 expose or condemn you, but in order to co-operate in 
 the emancipation of men from the terrible evil which 
 the preaching of your doctrine produces, and at the 
 same time to help you to rouse yourselves from the 
 hypnotic sleep in which now you often fail to under- 
 stand all the wickedness of your own actions. 
 
 May God, who sees your hearts, help you in the ef- 
 fort!
 
 ANSWER TO THE RIDDLE OF LIFE. 
 
 TRANSLATED BY ERNEST H. CROSBY.* 
 
 We should begin our researches with that which we 
 alone know with certitude, and this is the "I" within 
 us. Life is what I feel in myself, and this life science 
 cannot define. Nay, it is my idea of life rather which 
 determines what I am to consider as science, and I 
 learn all outside of myself solely by the extension of 
 my knowledge of my own mind and body. We know 
 from within that man lives only for his own happiness, 
 and his aspiration towards it and his pursuit of it con- 
 stitutes his life. At first he is conscious of the life 
 in himself alone, and hence he imagines that the good 
 which he seeks must be his own individual good. His 
 own life seems the real life, while he regards the life 
 
 *Selections from his Tolstoy and His Message, pp. 36 ff., 
 which present Tolstoy's solution of the problem of life, his 
 view of the soul, and its destiny after death, which is 
 Christian in spirit (explaining the argument of his belief 
 in the doctrine of non-resistance) and at the same time 
 closely resembles the Buddhist conception of Nirvana. 
 
 78
 
 ANSWER TO THE RIDDLE OF LIFE. 79 
 
 of others as a mere phantom. He soon finds out that 
 other men take the same view of the world, and that 
 the life in which he shares is composed of a vast num- 
 ber of individuals, each bent on securing its own wel- 
 fare, and consequently doing all it can to thwart and 
 destroy the others. He sees that in such a struggle it 
 is almost hopeless for him to contend, for all mankind 
 is against him. If, on the other hand, he succeeds by 
 chance in carrying out his plans for happiness, he does 
 not even then enjoy the prize as he anticipated. The 
 older he grows, the rarer become the pleasures; en- 
 nui, satiety, trouble and suffering go on increasing; 
 and before him lie old age, infirmity and death. He 
 will go down to the grave, but the world will continue 
 to live. 
 
 The real life, then, is the life outside him, and his own 
 life, which originally appeared to him the one thing of 
 importance, is after all a deception. The good of the 
 individual is an imposture, and if it could be obtained 
 it would cease at death. The life of man as an indi- 
 viduality seeking his own good, in the midst of an 
 infinite host of similar individualities engaged in bring- 
 ing one another to naught and being theniselves anni- 
 hilated in the end, is an evil and an absurdity. It can- 
 not be the true life. 
 
 Our quandary arises from looking upon our animal 
 life as the real life. Our real life begins with the 
 waking of our consciousness, at the moment when we
 
 8O ANSWER TO THE RIDDLE OF LIFE. 
 
 perceive that life lived for self cannot produce happi- 
 ness. We feel that there must be some other good. 
 We make an effort to find it, but, failing, we fall back 
 into our old ways. These are the first throes of the 
 birth of the veritable human life. This new life only 
 becomes manifest when the man once for all renounces 
 the welfare of his animal individuality as his aim in 
 life. By so doing he fulfils the law of reason, the law 
 which we all are sensible of within us the same uni- 
 versal law which governs the nutrition and reproduc- 
 tion of beast and plant. 
 
 Our real life is our willing submission to this law, 
 and not, as science would have us hold, the involun- 
 tary subjection of our bodies to the laws of organic ex- 
 istence. Self-renunciation is as natural to man as it 
 is for birds to use their wings instead of their feet ; it 
 is not a meritorious or heroic act ; it is simply the nec- 
 essary condition precedent of genuine human life. 
 This new human life exhibits itself in our animal ex- 
 istence just as animal life does in matter. Matter is 
 the instrument of animal life, not an obstacle to it; 
 and so our animal life is the instrument of our higher 
 human life and should conform to its behests. 
 
 Life, then, is the activity of the animal individuality 
 working in submission to the law of reason. Reason 
 shows man that happiness cannot be obtained by a 
 selfish life, and leaves only one outlet open for him, 
 and that is Love. Love is the only legitimate mani-
 
 ANSWER TO THE RIDDLE OF LIFE. 8l 
 
 festation of life. It is an activity which has for its 
 object the good of others. When it makes its appear- 
 ance, the meaningless strife of the animal life ceases. 
 
 Real love is not the preference of certain persons 
 whose presence gives one pleasure. This, which is 
 ordinarily called love, is only a wild stock on which 
 true love may be grafted, and true love does not be- 
 come possible until man has given up the pursuit of 
 his own welfare. Then at last all the juices of his life 
 come to nourish the noble graft, while the trunk of the 
 old tree, the animal individuality, pours into it its 
 entire vigor. Love is the preference which we accord 
 to other beings over ourselves. It is not a burst of pas- 
 sion, obscuring the reason, but on the contrary no other 
 state of the soul is so rational and luminous, so calm 
 and joyous ; it is the natural condition of children and 
 the wise. 
 
 Active love is attainable only for him who does 
 not place his happiness in his individual life, and who 
 also gives free play to his feelings of good-will towards 
 others. His well-being depends upon love as that of a 
 plant on light. He does not ask what he should do, 
 but he gives himself up to that love which is within his 
 reach. He who loves in this way alone possesses life. 
 Such self-renunciation lifts him from animal existence 
 in time and space into the regions of life. The limita- 
 tions of time and space are incompatible with the idea 
 of real life. To attain to it man must trust himself 
 to his wings.
 
 82 ANSWER TO THE RIDDLE OF LIFE. 
 
 Man's body changes ; his states of consciousness are 
 successive and differ from each other ; what then is the 
 "I" ? Any child can answer when he says, "I like this ; I 
 don't like that." The "I" is that which likes which 
 loves. It is the exclusive relationship of a man's being 
 with the world, that relation which he brings with him 
 from beyond time and space. It is said that in his ex- 
 treme old age, St. John the Apostle had the habit of re- 
 peating continually the words, "Brethren, love one an- 
 other." His animal life was nearly gone, absorbed in 
 a new being for which the flesh was already too nar- 
 row. For the man who measures his life by the growth 
 of his relation of love with the world, the disappear- 
 ance at death of the limitations of time and space is 
 only the mark of a higher degree of light. 
 
 My brother, who is dead, acts upon me now more 
 strongly than he did in life ; he even penetrates my be- 
 ing and lifts me up towards him. How can I say that 
 he is dead ? Men who have renounced their individual 
 happiness never doubt their immortality. Christ knew 
 that He would continue to live after His death because 
 He had already entered into the true life which cannot 
 cease. He lived even then in the rays of that other 
 center of life toward which He was advancing, and 
 He saw them reflected on those who stood around Him. 
 And this every man who renounces his own good be- 
 holds; he passes in this life into a new relation with 
 the world for which there is no death ; on one side he
 
 ANSWER TO THE RIDDLE OF LIFE. 83 
 
 sees the new light, on the other he witnesses its actions 
 on his fellows after being refracted through himself; 
 and this experience gives him an immovable faith 
 in the stability, immortality, and eternal growth of life. 
 Faith in immortality cannot be received from another ; 
 you cannot convince yourself of it by argument. To 
 have this faith you must have immortality; you must 
 have established with the world in the present life the 
 new relation of life, which the world is no longer wide 
 enough to contain. 
 
 [Ernest Howard Crosby, the translator of Tolstoy's 
 "Answer to the Riddle of Life" and his leading disciple in 
 America, has shown himself a devoted friend to the venerable 
 Russian reformer whose picture he places before us in the 
 following words : "A strange figure this peasant nobleman, 
 this aristocrat, born into the ruling class of an autocracy, who 
 condemns all government and caste, this veteran of two wars 
 who proscribes all bloodshed, this keen sportsman turned 
 vegetarian, this landlord who fellows Henry George, this 
 man of wealth who will have nothing to do with money, this 
 famous novelist who thinks that he wasted his time in writ- 
 ing most of his novels, this rigid moralist, one of whose books 
 at least, the Kreutzer Sonata, was placed under the ban of 
 the American Post Office. That same dramatic instinct which 
 matle him a great novelist, which impelled Sir Henry Irving 
 to rank his two plays among the best of the past century, and 
 which, as we have seen, has so often led him to find lessons 
 in the active world around him, this same instinct has made 
 of this least theatrical and most self-forgetful of men the 
 dramatic prefigurement in his own person of a reunited race, 
 set free by love from the shackles of caste and violence. As 
 it was with the prophets of old, so with him, there is a deeper 
 significance in his life, in the tragedy of himself, than in the 
 burden of his spoken message." And, indeed, Tolstoy is a 
 remarkable man in spite of much that may be called one-
 
 84 ANSWER TO THE RIDDLE OF LIFE. 
 
 sided and eccentric. In his rugged originality and with his 
 independence of thought, he is and will remain forever a most 
 unique personality. Mr. Crosby's enthusiasm for this prophet 
 of peace and goodwill on earth finds utterance in the follow- 
 ing lines in his Plain Talk in Psalm and Parable: 
 
 "Hail, Tolstoy, bold, archaic shape, 
 
 Rude pattern of the man to be, 
 From 'neath whose rugged traits escape 
 
 Hints of a manhood fair and free. 
 
 "I read a meaning in your face, 
 
 A message wafted from above, 
 Prophetic of an equal race 
 
 Fused into one by robust love. 
 
 "Like some quaint statue long concealed, 
 
 Deep buried in Mycenae's mart, 
 Wherein we clearly see revealed 
 
 The promise of Hellenic art, 
 
 "So stand you ; while aloof and proud, 
 The world that scribbles, prates, and frets 
 
 Seems but a simpering, futile crowd 
 Of Dresden china statuettes. 
 
 "Like John the Baptist, once more scan 
 The signs that mark the dawn of day. 
 
 Forerunner of the Perfect Man, 
 Make straight His path, prepare the way. 
 
 "The desert too is your abode, 
 Your garb and fare of little worth; 
 
 Thus ever has the Spirit showed 
 The coming reign of heaven on earth. 
 
 "Not in king's houses may we greet 
 The prophets whom the world shall bless, 
 
 To lay my verses at your feet 
 I seek you in the wilderness."]
 
 VIEWS ON THE RUSSO-JAPANESE 
 WAR.* 
 
 Two thousand years ago John the Baptist and then 
 Jesus said to men : "The time is fulfilled and the King- 
 dom of God is at hand, bethink yourselves and believe 
 in the Gospel (Mark i. 15), and if you do not bethink 
 yourselves you will all perish" (Luke xiii. 5). 
 
 But men did not listen to them and the destruction 
 they foretold is already near at hand. And we men 
 of our time cannot but see it. We are already perish- 
 ing and, therefore, we cannot leave unheeded that 
 old-in-time, but for us new means of salvation. 
 
 [Thus he makes the word of Christ, "bethink yourselves," 
 the subject of his letter and chooses it as its title. He be- 
 gins his meditations with these words:] 
 
 And again war. Again sufferings, necessary to no- 
 body, utterly uncalled for ; again fraud, again the uni- 
 versal stupefaction and brutalism of men. 
 
 Men who are separated from each other by thou- 
 sands of miles, hundreds of thousands of such men (on 
 
 *From Bethink Yourselves (Chicago, Hammersmark Pub- 
 lishing Co.), with editorial comments in brackets. 
 
 85
 
 86 VIEWS ON THE RUSSO-JAPANESE WAR. 
 
 the one hand Buddhists, whose law forbids the kill- 
 ing not only of men but of animals ; on the other hand 
 Christians, professing the law of brotherhood and 
 love), like wild beasts on land and on sea are seeking 
 out each other in order to kill, torture and mutilate 
 each other in the most cruel way. What can this be? 
 Is it a dream or a reality ? Something is taking place 
 which should not, cannot be ; one longs to believe that 
 it is a dream and to awake from it. But no, it is not a 
 dream, it is a dreadful reality! 
 
 [Count Tolstoy does not believe in government by force 
 and even appears to sacrifice his patriotism. He knows only 
 his religious duties, and the Russian Empire is to him a vast 
 conglomeration of different territories. He says:] 
 
 If there be a God, He will not ask me when I die 
 (which may happen at any moment) whether I re- 
 tained Chi-Nam-Po with its timber stores, or Port 
 Arthur, or even that conglomeration which is called 
 the Russian Empire, which He did not confide to my 
 care, but He will ask me what I have done with that 
 life which He put at my disposal did I use it for the 
 purpose for which it was predestined, and under the 
 conditions for fulfilling which it was intrusted to me? 
 Have I fulfilled His law? 
 
 [Yet the state of war exists and the question is no longer 
 whether or not war is defensible, but what is to be done now 
 when the enemies attack us.] 
 
 Love your enemies and ye will have none, is said 
 in the teaching of the twelve apostles. This answer is
 
 VIEWS ON THE RUSSO-JAPANESE WAR. 87 
 
 not merely words, as those may imagine who are ac- 
 customed to think that the recommendation of love to 
 one's enemies is something hyperbolical and signifies 
 not that which is expressed, but something else. This 
 answer is the indication of a very clear and definite 
 activity, and of its consequences. 
 
 To love one's enemies the Japanese, the Chinese, 
 those yellow peoples toward whom benighted men are 
 now endeavoring to excite our hatred to love them 
 means not to kill them for the purpose of having the 
 right of poisoning them with opium, as did the En- 
 glish ; not to kill them in order to seize their land, as 
 was done by the French, the Russians, and the Ger- 
 mans ; not to bury them alive in punishment for in- 
 juring roads, not to tie them together by their hair, 
 not to drown them in their river Amur, as did the 
 Russians. 
 
 [The most graphic parts of the letter are the stories which 
 Tolstoy tells of his personal impressions. He says:] 
 
 Yesterday I met a reservist soldier accompanied by 
 his mother and wife. All three were riding in a cart ; 
 he had a drop too much ; his wife's face was swollen 
 with tears. He turned to me : 
 
 "Good-bye to thee ! Lyof Nikolaevitch, off to the Far 
 East." 
 
 "Well, art thou going to fight?" 
 
 "Well, some one has to fight!" 
 
 "No one need fight!"
 
 88 VIEWS ON THE RUSSO-JAPANESE WAR. 
 
 He reflected for a moment. "But what is one to do, 
 where can one escape?" 
 
 I saw that he had understood me, had understood 
 that the work to which he was being sent was an evil 
 work. 
 
 "Where can one escape?" That is the precise ex- 
 pression of that mental condition, which in the official 
 and journalistic world is translated into the words, 
 "For the Faith, the Czar, and the Fatherland." Those 
 who, abandoning their hungry families, go to suffer- 
 ing, to death, say as they feel: "Where can one 
 escape?" Whereas those who sit in safety in their 
 luxurious palaces say that all Russian men are ready to 
 sacrifice their lives for their adored monarch, and for 
 the glory and greatness of Russia. 
 
 Yesterday, from a peasant I know, I received two 
 letters, one after the other. 
 
 This is the first: 
 
 "Dear Lyof Nikolaevitch Well, to-day I have re- 
 ceived my official announcement of my call to service, 
 to-morrow I must present myself at the headquarters. 
 That is all. And after that to the Far East to meet 
 the Japanese bullets. 
 
 "About my own and my household's grief, I will not 
 tell you; it is not you who will fail to understand all 
 the horror of my position and the horrors of war, all 
 this you have long ago painfully realized, and you un- 
 derstand it all. How I have longed to visit you, to
 
 VIEWS ON THE RUSSO-JAPANESE WAR. 89 
 
 have a talk with you. I had written to you a long let- 
 ter, in which I had described the torments of my soul; 
 but I had not had time to copy it when I received my 
 summons. What is my wife to do now with her four 
 children? As an old man, of course, you cannot do 
 anything yourself for my folks, but you might ask some 
 of your friends in their leisure to visit my orphaned 
 family. I beg you earnestly that if my wife proves 
 unable to bear the agony of her helplessness with her 
 burden of children, and makes up her mind to go to 
 you for help and counsel you will receive and console 
 her. Although she does not know you personally, she 
 believes in your word, and that means much. 
 
 "I was not able to resist the summons, but I say be- 
 forehand that through me not one Japanese family 
 shall be orphaned. My God ! how dreadful is all this 
 how distressing and painful to abandon all by which 
 one lives, and in which one is concerned." 
 
 The second letter is as follows: 
 
 "Kindest Lyof Nikolaevitch Only one day of actual 
 service has passed, and I have already lived through 
 an eternity of most desperate torments. From 8 o'clock 
 in the morning till 9 in the evening we have been 
 crowded and knocked about to and fro in the bar- 
 racks yard, like a herd of cattle, the comedy of med- 
 ical examination was three times repeated, and those 
 who had reported themselves ill did not receive even ten 
 minutes' attention before they were marked 'satis-
 
 9O VIEWS ON THE RUSSO-JAPANESE WAR. 
 
 factory.' When we, these two thousand satisfactory 
 individuals, were driven from the military commander 
 to the Barracks, along the road spread out. for almost a 
 verst stood a crowd of relatives, mothers, and wives, 
 with infants in arms, and if you had only heard and 
 seen how they clasped their fathers, husbands, sons 
 and hanging round their necks wailed hopelessly ! 
 Generally I behave in a reserved way and can restrain 
 my feelings, but I could not hold out, and I also wept." 
 (In journalistic language this same is expressed thus: 
 "The upheaval of patriotic feelings is immense.") 
 
 "Where is the standard that can measure all this 
 immensity of woe now spreading itself over almost 
 one-third of the world? And we, we are now that 
 food for cannon, which in the near future will be of- 
 fered as a sacrifice to the god of vengeance and horror. 
 
 "I cannot manage to establish my inner balance. 
 Oh! how I execrate myself for this double-mindedness 
 which prevents my serving one Master and God." 
 
 This man does not yet sufficiently believe that what 
 destroys the body is not dreadful, but that which de- 
 stroys both the body and the soul, therefore he cannot 
 refuse to go, yet while leaving his own family he 
 promises beforehand that through him not one Japanese 
 family shall be orphaned ; he believes in the chief law 
 of God, the law of all religions to act toward others 
 as one wishes others to act toward oneself. Of such 
 men more or less consciously recognizing this law,
 
 VIEWS ON THE RUSSO-JAPANESE WAR. QI 
 
 there are in our time, not in the Christian world alone, 
 but in the Buddhistic, Mahomedan, Confucian, and 
 Brahminic world, not only thousands but millions. 
 
 There exist true heroes, not those who are now feted 
 because, having wished to kill others, they were not 
 killed themselves, but true heroes who are now con- 
 fined in prisons and in the province of Yakoutsk for 
 having categorically refused to enter the ranks of mur- 
 derers, and who have preferred martyrdom to this de- 
 parture from the law of Jesus. There are also such 
 as he who writes to me, who go, but will not kill. But 
 also that majority which goes without thinking, and 
 endeavors not to think of what it is doing, still in the 
 depth of its soul, does not already feel that it is doing 
 an evil deed by obeying authorities who tear men from 
 labor and from their families, and send them to need- 
 less slaughter of men, repugnant to their souls and 
 their faith; and they go only because they are so en- 
 tangled on all sides that "Where can one escape?" 
 
 Meanwhile those who remain at home not only feel 
 this but know and express it. Yesterday in the high 
 road I met some peasants returning from Toula. One 
 of them was reading a leaflet as he was walking by the 
 side of his cart. 
 
 I asked, "What is that ? a telegram ?" 
 "This is yesterday's, but here is one of to-day." 
 He took another out of his pocket. We stopped. I 
 read it.
 
 92 VIEWS ON THE RUSSO-JAPANESE WAR. 
 
 "You should have seen what took place yesterday 
 at the station," he said, "It was dreadful." 
 
 "Wives, children, more than a thousand of them, 
 weeping. They surrounded the train, but were al- 
 lowed no further. Strangers wept, looking on. One 
 woman from Toula gasped and fell down dead; five 
 children. They have since been placed in various in- 
 stitutions, but the father was driven away all the 
 same. . . . What do we want with this Manchu- 
 ria, or whatever it is called? There is sufficient land 
 here. And what a lot of people and of property has 
 been destroyed."
 
 EPILOGUE. 
 
 PATRIOTISM AND CHAUVINISM. 
 
 BY DR. PAUL CARUS. 
 
 Count Leo Tolstoy presents his readers with a scath- 
 ing denunciation of that wrong kind of patriotism 
 which preaches the hatred of other nationalities, and 
 is based upon the notion that the perdition of our 
 neighbors will be conducive to our own welfare. How- 
 ever, in his praiseworthy desire to promote the senti- 
 ment of good-will toward all mankind, our distin- 
 guished author seems to overlook the important fact 
 that there is also a right kind of patriotism which con- 
 sists in the love of one's own country and in the legiti- 
 mate aspiration of preserving all that is good in the 
 character and institutions of one's own nationality. 
 There is a wrong so-called patriotism which is national 
 selfishness ; and this spirit has been so splendidly char- 
 acterized by Scribe in his Soldat laboureur in the per- 
 son of Chauvin, that it is commonly called "Chauvin- 
 ism" in Europe. But patriotism proper is the deter- 
 
 93
 
 94 PATRIOTISM AND CHAUVINISM. 
 
 mination to keep intact the honor of one's own coun- 
 try. 
 
 Is it difficult to distinguish between right patriotism 
 and its perversion, Chauvinism ? I believe not ! Right 
 patriotism will always be compatible with the broadest 
 and most cosmopolitan humanitarianism. It is a noble 
 ambition that one's own nation should do what is right 
 toward others, that she should do her best in the gen- 
 eral progress of civilization and keep abreast with the 
 progress that is being made in industry, invention, 
 science, and art. 
 
 If Chauvinism is national selfishness, patriotism is 
 national self-respect and aspiration. The extinction of 
 selfishness does not imply the extinction of self respect 
 and aspiration. On the contrary, we must encourage 
 that proper kind of self-love which makes a man am- 
 bitious to accomplish something in life which in the 
 measure of its usefulness to others will bring home to 
 him the reward of his labors. 
 
 Let us retain as a designation for the proper love of 
 country the noble word patriotism, the etymology of 
 which reminds us of the sacred inheritance that chil- 
 dren receive from their fathers ; but let us brand all 
 national selfishness as "Chauvinism." Patriotism must 
 be cherished dearly, but Chauvinism should not be 
 countenanced. Our children must be educated to ap- 
 preciate the right kind of patriotism which in time will
 
 PATRIOTISM AND CHAUVINISM. 95 
 
 abolish all unnecessary warfare and military rivalry 
 among the nations. 
 
 As we must not condemn patriotism because of the 
 existence of Chauvinism, so we must not regard the 
 governments of nations as nuisances on account of 
 the abuses of which they are guilty. Governments, it 
 is true, are always inclined to encroach upon the rights 
 of their citizens, whom those in power are in the habit 
 of calling their "subjects," a term that should be dis- 
 carded from the law-books of all nations ; but for that 
 reason the function of governments is by no means a 
 redundant office. The function of governments does 
 not consist in ruling the people, not in bossing or 
 domineering; the function of governments is the ad- 
 ministration of the public affairs of the people, a duty 
 which is of paramount importance and cannot without 
 great harm to the community be dispensed with. 
 
 A reply to Count Tolstoy has been made by James 
 Burrill Angell in a baccalaureate address at the Uni- 
 versity of Michigan on "Patriotism and International 
 Brotherhood," in which he said : "We profess, as indi- 
 viduals and as a nation, to be governed by the princi- 
 ples of Christian ethics. We are all agreed that pa- 
 triotism is so commendable a virtue that we despise, 
 if we do not hate, a citizen who is devoid of it. We 
 are all agreed that our nation, if it is to be respected 
 by others or by us, must maintain its rights with dig- 
 nity and self-respect. . . . The contradiction 
 which Tolstoy sees between patriotism and Christian-
 
 g PATRIOTISM AND CHAUVINISM. 
 
 ity does not necessarily exist. They are not exclusive 
 of each other. 
 
 "Providentially we are so situated that it has been 
 easy for us, with a genuine patriotism, to develop our 
 resources and to attend to our own affairs without 
 much complication with the great powers of the world, 
 and without cherishing sharp animosities toward them. 
 But it is too much to expect that questions will not 
 arise from time to time many of them serious and 
 difficult questions between us and other nations. Our 
 army is none too large, perhaps hardly large enough, 
 for the police power which it is called to exercise over 
 our large expanse of territory. Our navy is none too 
 powerful to represent us and protect our citizens and 
 their interests in the various countries of the world. 
 The coast defenses of some of our great cities might 
 well be strengthened. I regard the maintenance of a 
 moderate force and of defenses of our chief harbors 
 as peace measures, which will make nations hesitate 
 about imposing on us. Nevertheless, we need not be 
 bristling with excitement about the constant danger of 
 attack from foreign powers, but our attitude toward 
 them should be one of dignified independence and of a 
 friendly desire to settle all questions with them on a 
 just and reasonable basis by peaceful methods. 
 
 "Of late years there have been some notable expres- 
 sions in favor of the arbitral settlement of controver- 
 sies between nations. ...... A body of three hun-
 
 PATRIOTISM AND CHAUVINISM. 97 
 
 dred men, representing forty states of the Union, and 
 comprising many men of high influence and reputa- 
 tion, have recently held a meeting in Washington for 
 the express purpose of urging our government to 
 establish a permanent court of arbitration at once with 
 Great Britain, if practicable, and as soon as possible 
 with other nations. It is believed by eminent jurists 
 and statesmen that a court can be constituted by Great 
 Britain and the United States whose decisions would 
 command the assent of both nations. 
 
 "Remembering that 'God hath made of one blood 
 all nations of men,' what higher honor can we wish for 
 our people than that they should add to all their tri- 
 umphs in the industrial arts and in the establishment 
 of free and republican institutions the splendid triumph 
 of teaching all nations to live together as brothers un- 
 der the blessed command of the Prince of Peace." 
 
 We Americans have the confidence that, in spite of 
 the various drawbacks in our politics, our government 
 is the nearest approach to the ideal of a truly popular 
 administration of the common interests of all citizens, 
 rendering it more truly than other governments a gov- 
 ernment of the people, by the people, and for the people. 
 
 The more the narrow Chauvinism of national vanity 
 is replaced by the pure patriotism of national in- 
 tegrity and love of country, and the more the various 
 governments of the world become pure-handed admin- 
 istrators of the true interests of their people, the rarer
 
 9 PATRIOTISM AND CHAUVINISM. 
 
 wars will become, the more apparent will be the soli- 
 darity of the whole human race, and thus the nations 
 of the earth will be readier to have their disputes de- 
 cided by arbitration. 
 
 While, in the sense here set forth, we would not join 
 Count Tolstoy's sweeping condemnation of all gov- 
 ernments and of all patriotism, we agree with him in 
 his denunciation of all Chauvinism and Jingoism ; and 
 we are convinced that his expositions will set people 
 to thinking and will contribute a great deal toward 
 the realization of the cosmopolitan ideal of peace on 
 earth among the men of good-will.
 
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