Resurrection by Leo Tolstoy (best sci fi novels of all time TXT) 📕
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Resurrection, the last full-length novel written by Leo Tolstoy, was published in 1899 after ten years in the making. A humanitarian cause—the pacifist Doukhobor sect, persecuted by the Russian government, needed funds to emigrate to Canada—prompted Tolstoy to finish the novel and dedicate its ensuing revenues to alleviate their plight. Ultimately, Tolstoy’s actions were credited with helping hundreds of Doukhobors emigrate to Canada.
The novel centers on the relationship between Nekhlúdoff, a Russian landlord, and Máslova, a prostitute whose life took a turn for the worse after Nekhlúdoff wronged her ten years prior to the novel’s events. After Nekhlúdoff happens to sit in the jury for a trial in which Máslova is accused of poisoning a merchant, Nekhlúdoff begins to understand the harm he has inflicted upon Máslova—and the harm that the Russian state and society inflicts upon the poor and marginalized—as he embarks on a quest to alleviate Máslova’s suffering.
Nekhlúdoff’s process of spiritual awakening in Resurrection serves as a framing for many of the novel’s religious and political themes, such as the hypocrisy of State Christianity and the injustice of the penal system, which were also the subject of Tolstoy’s nonfiction treatise on Christian anarchism, The Kingdom of God Is Within You. The novel also explores the “single tax” economic theory propounded by the American economist Henry George, which drives a major subplot in the novel concerning the management of Nekhlúdoff’s estates.
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- Author: Leo Tolstoy
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“Katerína Mikháelovna, you’ve lost your shawl!” screamed the little girl, who was trying to keep up with her.
Katúsha stopped, threw back her head, and catching hold of it with both hands sobbed aloud. “Gone!” she screamed.
“He is sitting in a velvet armchair and joking and drinking, in a brightly lit carriage, and I, out here in the mud, in the darkness, in the wind and the rain, am standing and weeping,” she thought to herself; and sat down on the ground, sobbing so loud that the little girl got frightened, and put her arms round her, wet as she was.
“Come home, dear,” she said.
“When a train passes—then under a carriage, and there will be an end,” Katúsha was thinking, without heeding the girl.
And she made up her mind to do it, when, as it always happens, when a moment of quiet follows great excitement, he, the child—his child—within her, suddenly shuddered, gave a push, slowly stretched himself, and again pushed with something thin, delicate and sharp. Suddenly all that a moment before had been tormenting her, so that it had seemed impossible to live, all her bitterness towards him, and the wish to revenge herself, even by dying, passed away; she grew quieter, got up, put the shawl on her head, and went home.
Wet, muddy, and quite exhausted, she returned, and from that day the change which brought her where she now was began to operate in her soul. Beginning from that dreadful night, she ceased believing in God and in goodness. She had herself believed in God, and believed that other people also believed in Him; but after that night she became convinced that no one believed, and that all that was said about God and His laws was deception and untruth. He whom she loved, and who had loved her—yes, she knew that—had thrown her away; had abused her love. Yet he was the best of all the people she knew. All the rest were still worse. All that afterwards happened to her strengthened her in this belief at every step. His aunts, the pious old ladies, turned her out when she could no longer serve them as she used to. And of all those she met, the women used her as a means of getting money, the men, from the old police officer down to the warders of the prison, looked at her as on an object for pleasure. And no one in the world cared for aught but pleasure. In this belief the old author with whom she had come together in the second year of her life of independence had strengthened her. He had told her outright that it was this that constituted the happiness of life, and he called it poetical and aesthetic.
Everybody lived for himself only, for his pleasure, and all the talk concerning God and righteousness was deception. And if sometimes doubts arose in her mind and she wondered why everything was so ill-arranged in the world that all hurt each other, and made each other suffer, she thought it best not to dwell on it, and if she felt melancholy she could smoke, or, better still, drink, and it would pass.
XXXVIIIOn Sunday morning at five o’clock, when a whistle sounded in the corridor of the women’s ward of the prison, Korabléva, who was already awake, called Máslova.
“Oh, dear! life again,” thought Máslova, with horror, involuntarily breathing in the air that had become terribly noisome towards the morning. She wished to fall asleep again, to enter into the region of oblivion, but the habit of fear overcame sleepiness, and she sat up and looked round, drawing her feet under her. The women had all got up; only the elder children were still asleep. The spirit-trader was carefully drawing a cloak from under the children, so as not to wake them. The watchman’s wife was hanging up the rags to dry that served the baby as swaddling clothes, while the baby was screaming desperately in the arms of Theodosia, who was trying to quiet it. The consumptive woman was coughing with her hands pressed to her chest, while the blood rushed to
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