The Invaders, and Other Stories — Part 1, Chapter 1 : The Invaders: A Volunteer's NarrativeBy Leo Tolstoy (1887) |
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Untitled Anarchism
The Invaders, and Other Stories
Part 1, Chapter 1
Father of Christian Anarchism
: In 1861, during the second of his European tours, Tolstoy met with Proudhon, with whom he exchanged ideas. Inspired by the encounter, Tolstoy returned to Yasnaya Polyana to found thirteen schools that were the first attempt to implement a practical model of libertarian education. (From: Anarchy Archives.)
• "There are people (we ourselves are such) who realize that our Government is very bad, and who struggle against it." (From: "A Letter to Russian Liberals," by Leo Tolstoy, Au....)
• "...for no social system can be durable or stable, under which the majority does not enjoy equal rights but is kept in a servile position, and is bound by exceptional laws. Only when the laboring majority have the same rights as other citizens, and are freed from shameful disabilities, is a firm order of society possible." (From: "To the Czar and His Assistants," by Leo Tolstoy, ....)
• "It usually happens that when an idea which has been useful and even necessary in the past becomes superfluous, that idea, after a more or less prolonged struggle, yields its place to a new idea which was till then an ideal, but which thus becomes a present idea." (From: "Patriotism and Government," by Leo Tolstoy, May 1....)
Part 1, Chapter 1
On the 24th of July, Captain Khlopof in epaulets and cap—a style of dress in which I had not seen him since my arrival in the Caucasus—entered the low door of my earth-hut.
"I'm just from the colonel's," he said in reply to my questioning look; "to-morrow our battalion is to move."
"Where?" I asked.
"To N——. The troops have been ordered to muster at that place."
"And probably some expedition will be made from there?"
"Of course."
"In what direction, think you?"
"I don't think. I tell you all I know. Last night a Tatar from the general came galloping up,—brought orders for the battalion to march, taking two days' rations. But whither, why, how long, isn't for them to ask. Orders are to go—that's enough."
"Still, if they are going to take only two days' rations, it's likely the army will not stay longer."
*
"That's no argument at all."
"And how is that?" I asked with astonishment.
"This is the way of it: When they went against Dargi they took a week's rations, but they spent almost a month."
"And can I go with you?" I asked, after a short silence.
"Yes, you can go; but my advice is—better not. Why run the risk?"
"No, allow me to disregard your advice. I have been spending a whole month here for this very purpose,—of having a chance to see action,—and you want me to let it have the go-by!"
"All right, come with us; only isn't it true that it would be better for you to stay behind? You could wait for us here, you could go hunting. But as to us,—God knows what will become of us!... And that would be first-rate," he said in such a convincing tone that it seemed to me at the first moment that it would actually be first-rate. Nevertheless, I said resolutely that I wouldn't stay behind for any thing.
"And what have you to see there?" said the captain, still trying to dissuade me. "If you want to learn how battles are fought, read Mikhaïlovski Danilevski's 'Description of War,' a charming book; there it's all admirably described,—where every corps stands, and how battles are fought."
"On the contrary, that does not interest me," I replied.
"Well, now, how is this? It simply means that you want to see how men kill each other, doesn't it?... Here in 1832 there was a man like yourself, not in the regular service,—a Spaniard, I think he was. He * went on two expeditions with us,... in a blue mantle or something of the sort, and so the young fellow was killed. Here, bátiushka, one is not surprised at any thing."
Ashamed as I was at the captain's manifest disapprobation of my project, I did not attempt to argue him down.
"Well, he was brave, wasn't he?"
"God knows as to that. He always used to ride at the front. Wherever there was firing, there he was."
"So he must have been brave, then," said I.
"No, that doesn't signify bravery,—his putting himself where he wasn't called."
"What do you call bravery, then?"
"Bravery, bravery?" repeated the captain with the expression of a man to whom such a question presents itself for the first time. "A brave man is one who conducts himself as he ought," said he after a brief consideration.
I remembered that Plato defined bravery as the knowledge of what one ought and what one ought not to fear; and in spite of the triteness and obscurity in the terminology of the captain's definition, I thought that the fundamental conception of both was not so unlike as might at first sight appear, and that the captain's definition was even more correct than the Greek philosopher's, for the reason, that, if he could have expressed himself as Plato did, he would in all probability have said that that man is brave who fears only what he ought to fear and not what there is no need of fearing.
I was anxious to explain my thought to the captain.
"Yes," I said, "it seems to me that in every peril there is an alternative, and the alternative adopted under the influence of, say, the sentiment of duty, is* bravery, but the alternative adopted under the influence of a lower sentiment is cowardice; therefore it is impossible to call a man brave who risks his life out of vanity or curiosity or greediness, and, vice versa, the man who under the influence of the virtuous sentiment of family obligation, or simply from conviction, avoids peril, cannot be called a coward."
The captain looked at me with a queer sort of expression while I was talking.
"Well, now, I don't know how to reason this out with you," said he, filling his pipe, "but we have with us a junker, and he likes to philosophize. You talk with him. He also writes poetry."
I had only become intimate with the captain in the Caucasus, but I had known him before in Russia. His mother, Marya Ivanovna Khlopova, the owner of a small landed estate, lives about two versts[2] from my home. Before I went to the Caucasus I visited her. The old lady was greatly delighted that I was going to see her Páshenka[3] (thus she called the old gray-haired captain), and, like a living letter, could tell him about her circumstances and give him a little message. Having made me eat my fill of a glorious pie and roast chicken, Marya Ivanovna went to her sleeping-room and came back with a rather large black relic-bag,[4] to which was attached some kind of silken ribbon.
"Here is this image of our Mother-Intercessor from the September festival," she said, kissing the picture of the divine Mother attached to the cross, and putting it into my hand. "Please give it to him, bátiushka. You see, when he went to the Kaikaz, I had a Te Deum* sung, and made a vow, that if he should be safe and sound, I would order this image of the divine Mother. And here it is seventeen years that the Mátushka and the saints have had him in their keeping; not once has he been wounded, and what battles he has been in, as it seems!... When Mikhailo, who was with him, told me about it, my hair actually stood on end. You see, all that I know about him I have to hear from others; he never writes me any thing about his doings, my dove,[5]—he is afraid of frightening me."
(I had already heard in the Caucasus, but not from the captain himself, that he had been severely wounded four times; and, as was to be expected, he had not written his mother about his wounds any more than about his campaigns.)
"Now let him wear this holy image," she continued. "I bless him with it. The most holy Intercessor protect him, especially in battle may she always look after him! And so tell him, my dear, friend,[6] that thy mother gave thee this message."
I promised faithfully to fulfil her commission.
"I know you will be fond of him, of my Páshenka," the old lady continued,—"he is such a splendid fellow! Would you believe me, not a year goes by without his sending me money, and he also helps Annushka my daughter, and all from his wages alone. Truly I shall always thank God," she concluded with tears in her eyes, "that he has given me such a child."
"Does he write you often?" I asked.
"Rarely, bátiushka,—not more than once a year; and sometimes when he sends money he writes a little word, and sometimes he doesn't. 'If I don't write you, mámenka,' he says, 'it means that I'm alive and* well; but if any thing should happen,—which God forbid,—then they will write you for me.'"
When I gave the captain his mother's gift (it was in my room), he asked me for some wrapping-paper, carefully tied it up, and put it away. I gave him many details of his mother's life: the captain was silent. When I had finished, he went into a corner, and took a very long time in filling his pipe.
"Yes, she's a fine old lady," said he from the corner, in a rather choked voice: "God grant that we may meet again!"
Great love and grief were expressed in these simple words.
"Why do you serve here?" I asked.
"Have to serve," he replied with decision. "And double pay means a good deal for our brother, who is a poor man."
The captain lived economically; he did not play cards, he rarely drank to excess, and he smoked ordinary tobacco, which from some inexplicable reason he did not call by its usual name,[7] but sambrotalicheski tabák. The captain had pleased me even before this. He had one of those simple, calm Russian faces, and looked you straight in the eye agreeably and easily. But after this conversation I felt a genuine respect for him.
[1] Nabég (pronounced Na-be-ukh), the Invasion or Raid.
[2] One and a third miles.
[3] An affectionate diminished diminutive: Pavel (Paul), Pasha, Pashenka.
[4] ládanka, the bag containing sacred things worn by the pious, together with the baptismal cross.
[5] golubchik.
Father of Christian Anarchism
: In 1861, during the second of his European tours, Tolstoy met with Proudhon, with whom he exchanged ideas. Inspired by the encounter, Tolstoy returned to Yasnaya Polyana to found thirteen schools that were the first attempt to implement a practical model of libertarian education. (From: Anarchy Archives.)
• "...the dissemination of the truth in a society based on coercion was always hindered in one and the same manner, namely, those in power, feeling that the recognition of this truth would undermine their position, consciously or sometimes unconsciously perverted it by explanations and additions quite foreign to it, and also opposed it by open violence." (From: "A Letter to a Hindu: The Subjection of India- Its....)
• "There are people (we ourselves are such) who realize that our Government is very bad, and who struggle against it." (From: "A Letter to Russian Liberals," by Leo Tolstoy, Au....)
• "...for no social system can be durable or stable, under which the majority does not enjoy equal rights but is kept in a servile position, and is bound by exceptional laws. Only when the laboring majority have the same rights as other citizens, and are freed from shameful disabilities, is a firm order of society possible." (From: "To the Czar and His Assistants," by Leo Tolstoy, ....)
Nathan Haskell Dole (August 31, 1852 – May 9, 1935) was an American editor, translator, and author. He attended Phillips Academy, Andover, and graduated from Harvard University in 1874. He was a writer and journalist in Philadelphia, New York, and Boston. He translated many works of Leo Tolstoy, and books of other Russians; novels of the Spaniard Armando Palacio Valdés (1886–90); a variety of works from the French and Italian. Nathan Haskell Dole was born August 31, 1852, in Chelsea, Massachusetts. He was the second son of his father Reverend Nathan Dole (1811–1855) and mother Caroline (Fletcher) Dole. Dole grew up in the Fletcher homestead, a strict Puritan home, in Norridgewock, Maine, where his grandmother lived and where his mother moved with her two boys after his father died of tuberculosis. Sophie May wrote her Prudy Books in Norridgewock, which probably showed the sort of life Nathan and his older brother Charles Fletcher Dole (1845... (From: Wikipedia.org.)
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