Short Fiction by Leo Tolstoy (book reader for pc TXT) 📕

he had last seen him he had followed his advice, had made trial of life, but life had not given him what it had promised him, but, on the contrary, had disillusioned him, and that he now was going to carry out the plan of which he had spoken to him at that time.

“Yes, evidently they have put into effect all their powers of deception and entangled you, if in your position, with your responsibilities, especially in regard to your children, cannot see their fallacies.”

“Read this,” was all that Julius said, producing the manuscript he had been reading. The physician took the manuscript and glanced at it.

“I know this,” said he; “I know this fraud, and I am surprised that such a clever man as you are can fall into such a snare.”

“I do not understand you. Where lies the snare?”

“The whole thing is in life; and here these sophists and rebels against men and the gods propose a happy path of life in which all men would be happy; there would be no wars, no executions, no poverty, no licentiousness, no quarrels, no evil. And they insist that such a condition of men would come about when men should fulfil the precepts of Christ; not to quarrel, not to commit fornication, not to blaspheme, not to use violence, not to bear ill-will against one another. But they make a mistake in taking the end for the means. Their aim is to keep from quarreling, from blasphemy, from fornication, and the like, and this aim is attained only by means of social life. And in speaking thus they say almost what a teacher of archery should say, if he said, ‘You will hit the target when your arrow flies in a straight line directly to the target.’

“But the problem is, how to make it fly in a straight line. And this problem is solved in archery by the string being tightly stretched, the bow being elastic, the arrow straight. The same with the life of men;⁠—the very best life for men⁠—that in which they need not quarrel, or commit adultery, or do murder⁠—is attained by the bowstring⁠—the rulers; the elasticity of the bow⁠—the force of the authorities; and the straight arrow⁠—the equity of the law.267

“Not only this,” continued the physician, “let us admit what is senseless, what is impossible⁠—let us admit that the foundations of this Christian doctrine may be communicated to all men, like a dose of certain drops, and that suddenly all men should fulfil Christ’s teachings, love God and their fellows, and fulfil the precepts. Let us admit this, and yet the way of life, according to their teaching, would not bear examination. There would be no life, and life would be cut short. Now the living live out their lives, but their children will not live their full time, or not one in ten will. According to their teaching all children must be the same to all mothers and fathers, theirs and others’. How will their children protect themselves when we see that all the passion, all the love, which the mother feels for these children scarcely protects them from destruction? What then will it be when this mother-passion is translated into a general commiseration, the same for all children? Who will take and protect the child? Who will spend sleepless nights watching with sick, ill-smelling children, unless it be the mother? Nature made a protective armor for the child in the mother’s love; they take it away, giving nothing in its place. Who will educate the boy? Who will penetrate into his soul, if not his father? Who will ward off danger? All this is put aside! All life that is the perpetuation of the human race is put aside.”

“That seems correct,” said Julius, carried away by the physician’s eloquence.

“No, my friend, have nothing to do with this nonsense, and live rationally; especially now, when such great, serious, and pressing responsibilities rest upon you. To fulfil them is a matter of honor. You have lived to reach your second period of doubt, but go onward, and your doubts will vanish. Your first and indubitable obligation is to educate your children, whom you have neglected; your obligation toward them is to make them worthy servants of their country. The existent form of government has given you all you have: you ought to serve it yourself and to give it capable servants in your children, and by so doing you confer a blessing on your children. The second obligation upon you is to serve the public. Your lack of success has mortified and discouraged you⁠—this circumstance is temporary. Nothing is given to us without effort and struggle. And the joy of triumph is mighty only when the battle was hard. Begin a life with a recognition of your duty, and all your doubts will vanish. They were caused by your feeble state of health. Fulfil your obligations to the country by serving it, and by educating your children for this service. Put them on their feet so that they may take your place, and then calmly devote yourself to that life which attracts you; till then you have no right to do so, and if you did, you would find nothing but disappointment.”

VIII

Either the learned physician’s simples or his advice had their effect on Julius: he very speedily recovered his spirits, and his notions concerning the Christian life seemed to him idle vaporings.

The physician, after a visit of a few days, took his departure. Soon after, Julius got up, and, profiting by his advice, began a new life. He engaged tutors for his children, and he himself superintended their instruction. His time was wholly spent in public duties, and very soon he acquired great consideration in the city.

Thus Julius lived a year, and during this year not once did he remember the Christians. But during this time a tribunal was appointed to try the Christians in their city. An emissary