The Complete Works of Leo Tolstoy (25+ Works with active table of contents) (536 page)

"Well, but if a place could be found somewhere as cook?" said I.

This thought occurred to me because she was a stout, ruddy woman, with a kindly, round, and rather stupid face. Cooks are often like that. My words evidently did not please her. She repeated:

"A cook--but I don't know how to make bread," said she, and she laughed. She said that she did not know how; but I saw from the expression of her countenance that she did not wish to become a cook, that she regarded the position and calling of a cook as low.

This woman, who in the simplest possible manner was sacrificing every thing that she had for the sick woman, like the widow in the Gospels, at the same time, like many of her companions, regarded the position of a person who works as low and deserving of scorn. She had been brought up to live not by work, but by this life which was considered the natural one for her by those about her. In that lay her misfortune. And she fell in with this misfortune and clung to her position. This led her to frequent the taverns. Which of us--man or woman--will correct her false view of life? Where among us are the people to be found who are convinced that every laborious life is more worthy of respect than an idle life,--who are convinced of this, and who live in conformity with this belief, and who in conformity with this conviction value and respect people? If I had thought of this, I might have understood that neither I, nor any other person among my acquaintances, could heal this complaint.

I might have understood that these amazed and affected heads thrust over the partition indicated only surprise at the sympathy expressed for them, but not in the least a hope of reclamation from their dissolute life. They do not perceive the immorality of their life. They see that they are despised and cursed, but for what they are thus despised they cannot comprehend. Their life, from childhood, has been spent among just such women, who, as they very well know, always have existed, and are indispensable to society, and so indispensable that there are governmental officials to attend to their legal existence. Moreover, they know that they have power over men, and can bring them into subjection, and rule them often more than other women. They see that their position in society is recognized by women and men and the authorities, in spite of their continual curses, and therefore, they cannot understand why they should reform.

In the course of one of the tours, one of the students told me that in a certain lodging, there was a woman who was bargaining for her thirteen-year-old daughter. Being desirous of rescuing this girl, I made a trip to that lodging expressly. Mother and daughter were living in the greatest poverty. The mother, a small, dark- complexioned, dissolute woman of forty, was not only homely, but repulsively homely. The daughter was equally disagreeable. To all my pointed questions about their life, the mother responded curtly, suspiciously, and in a hostile way, evidently feeling that I was an enemy, with evil intentions; the daughter made no reply, did not look at her mother, and evidently trusted the latter fully. They inspired me with no sincere pity, but rather with disgust. But I made up my mind that the daughter must be rescued, and that I would interest ladies who pitied the sad condition of these women, and send them hither. But if I had reflected on the mother's long life in the past, of how she had given birth to, nursed and reared this daughter in her situation, assuredly without the slightest assistance from outsiders, and with heavy sacrifices--if I had reflected on the view of life which this woman had formed, I should have understood that there was, decidedly, nothing bad or immoral in the mother's act: she had done and was doing for her daughter all that she could, that is to say, what she considered the best for herself. This daughter could be forcibly removed from her mother; but it would be impossible to convince the mother that she was doing wrong, in selling her daughter. If any one was to be saved, then it must be this woman-- the mother ought to have been saved; [and that long before, from that view of life which is approved by every one, according to which a woman may live unmarried, that is, without bearing children and without work, and simply for the satisfaction of the passions. If I had thought of this, I should have understood that the majority of the ladies whom I intended to send thither for the salvation of that little girl, not only live without bearing children and without working, and serving only passion, but that they deliberately rear their daughters for the same life; one mother takes her daughter to the taverns, another takes hers to balls. But both mothers hold the same view of the world, namely, that a woman must satisfy man's passions, and that for this she must be fed, dressed, and cared for. Then how are our ladies to reform this woman and her daughter? {10} ]

CHAPTER IX

.

Still more remarkable were my relations to the children. In my role of benefactor, I turned my attention to the children also, being desirous to save these innocent beings from perishing in that lair of vice, and noting them down in order to attend to them AFTERWARDS.

Among the children, I was especially struck with a twelve-year-old lad named Serozha. I was heartily sorry for this bold, intelligent lad, who had lived with a cobbler, and who had been left without a shelter because his master had been put in jail, and I wanted to do good to him.

I will here relate the upshot of my benevolence in his case, because my experience with this child is best adapted to show my false position in the role of benefactor. I took the boy home with me and put him in the kitchen. It was impossible, was it not, to take a child who had lived in a den of iniquity in among my own children? And I considered myself very kind and good, because he was a care, not to me, but to the servants in the kitchen, and because not I but the cook fed him, and because I gave him some cast-off clothing to wear. The boy staid a week. During that week I said a few words to him as I passed on two occasions and in the course of my strolls, I went to a shoemaker of my acquaintance, and proposed that he should take the lad as an apprentice. A peasant who was visiting me, invited him to go to the country, into his family, as a laborer; the boy refused, and at the end of the week he disappeared. I went to the Rzhanoff house to inquire after him. He had returned there, but was not at home when I went thither. For two days already, he had been going to the Pryesnensky ponds, where he had hired himself out at thirty kopeks a day in some procession of savages in costume, who led about elephants. Something was being presented to the public there. I went a second time, but he was so ungrateful that he evidently avoided me. Had I then reflected on the life of that boy and on my own, I should have understood that this boy was spoiled because he had discovered the possibility of a merry life without labor, and that he had grown unused to work. And I, with the object of benefiting and reclaiming him, had taken him to my house, where he saw--what? My children,--both older and younger than himself, and of the same age,--who not only never did any work for themselves, but who made work for others by every means in their power, who soiled and spoiled every thing about them, who ate rich, dainty, and sweet viands, broke china, and flung to the dogs food which would have been a tidbit to this lad. If I had rescued him from the abyss, and had taken him to that nice place, then he must acquire those views which prevailed in the life of that nice place; but by these views, he understood that in that fine place he must so live that he should not toil, but eat and drink luxuriously, and lead a joyous life. It is true that he did not know that my children bore heavy burdens in the acquisition of the declensions of Latin and Greek grammar, and that he could not have understood the object of these labors. But it is impossible not to see that if he had understood this, the influence of my children's example on him would have been even stronger. He would then have comprehended that my children were being educated in this manner, so that, while doing no work now, they might be in a position hereafter, also profiting by their diplomas, to work as little as possible, and to enjoy the pleasures of life to as great an extent as possible. He did understand this, and he would not go with the peasant to tend cattle, and to eat potatoes and kvas with him, but he went to the zoological garden in the costume of a savage, to lead the elephant at thirty kopeks a day.

I might have understood how clumsy I was, when I was rearing my children in the most utter idleness and luxury, to reform other people and their children, who were perishing from idleness in what I called the den of the Rzhanoff house, where, nevertheless, three- fourths of the people toil for themselves and for others. But I understood nothing of this.

There were a great many children in the Rzhanoff house, who were in the same pitiable plight; there were the children of dissolute women, there were orphans, there were children who had been picked up in the streets by beggars. They were all very wretched. But my experience with Serozha showed me that I, living the life I did, was not in a position to help them.

While Serozha was living with us, I noticed in myself an effort to hide our life from him, in particular the life of our children. I felt that all my efforts to direct him towards a good, industrious life, were counteracted by the examples of our lives and by that of our children. It is very easy to take a child away from a disreputable woman, or from a beggar. It is very easy, when one has the money, to wash, clean and dress him in neat clothing, to support him, and even to teach him various sciences; but it is not only difficult for us, who do not earn our own bread, but quite the reverse, to teach him to work for his bread, but it is impossible, because we, by our example, and even by those material and valueless improvements of his life, inculcate the contrary. A puppy can be taken, tended, fed, and taught to fetch and carry, and one may take pleasure in him: but it is not enough to tend a man, to feed and teach him Greek; we must teach the man how to live,--that is, to take as little as possible from others, and to give as much as possible; and we cannot help teaching him to do the contrary, if we take him into our houses, or into an institution founded for this purpose.

CHAPTER X

.

This feeling of compassion for people, and of disgust with myself, which I had experienced in the Lyapinsky house, I experienced no longer. I was completely absorbed in the desire to carry out the scheme which I had concocted,--to do good to those people whom I should meet here. And, strange to say, it would appear, that, to do good--to give money to the needy--is a very good deed, and one that should dispose me to love for the people, but it turned out the reverse: this act produced in me ill-will and an inclination to condemn people. But during our first evening tour, a scene occurred exactly like that in the Lyapinsky house, and it called forth a wholly different sentiment.

It began by my finding in one set of apartments an unfortunate individual, of precisely the sort who require immediate aid. I found a hungry woman who had had nothing to eat for two days.

It came about thus: in one very large and almost empty night- lodging, I asked an old woman whether there were many poor people who had nothing to eat? The old woman reflected, and then told me of two; and then, as though she had just recollected, "Why, here is one of them," said she, glancing at one of the occupied bunks. "I think that woman has had no food."

"Really? Who is she?"

"She was a dissolute woman: no one wants any thing to do with her now, so she has no way of getting any thing. The landlady has had compassion on her, but now she means to turn her out . . . Agafya, hey there, Agafya!" cried the woman.

We approached, and something rose up in the bunk. It was a woman haggard and dishevelled, whose hair was half gray, and who was as thin as a skeleton, dressed in a ragged and dirty chemise, and with particularly brilliant and staring eyes. She looked past us with her staring eyes, clutched at her jacket with one thin hand, in order to cover her bony breast which was disclosed by her tattered chemise, and oppressed, she cried, "What is it? what is it?" I asked her about her means of livelihood. For a long time she did not understand, and said, "I don't know myself; they persecute me." I asked her,--it puts me to shame, my hand refuses to write it,--I asked her whether it was true that she had nothing to eat? She answered in the same hurried, feverish tone, staring at me the while,--"No, I had nothing yesterday, and I have had nothing to-day."

The sight of this woman touched me, but not at all as had been the case in the Lyapinsky house; there, my pity for these people made me instantly feel ashamed of myself: but here, I rejoiced because I had at last found what I had been seeking,--a hungry person.

I gave her a ruble, and I recollect being very glad that others saw it. The old woman, on seeing this, immediately begged money of me also. It afforded me such pleasure to give, that, without finding out whether it was necessary to give or not, I gave something to the old woman too. The old woman accompanied me to the door, and the people standing in the corridor heard her blessing me. Probably the questions which I had put with regard to poverty, had aroused expectation, and several persons followed us. In the corridor also, they began to ask me for money. Among those who begged were some drunken men, who aroused an unpleasant feeling in me; but, having once given to the old woman, I had no might to refuse these people, and I began to give. As long as I continued to give, people kept coming up; and excitement ran through all the lodgings. People made them appearance on the stairs and galleries, and followed me. As I emerged into the court-yard, a little boy ran swiftly down one of the staircases thrusting the people aside. He did not see me, and exclaimed hastily: "He gave Agashka a ruble!" When he reached the ground, the boy joined the crowd which was following me. I went out into the street: various descriptions of people followed me, and asked for money. I distributed all my small change, and entered an open shop with the request that the shopkeeper would change a ten- ruble bill for me. And then the same thing happened as at the Lyapinsky house. A terrible confusion ensued. Old women, noblemen, peasants, and children crowded into the shop with outstretched hands; I gave, and interrogated some of them as to their lives, and took notes. The shopkeeper, turning up the furred points of the collar of his coat, sat like a stuffed creature, glancing at the crowd occasionally, and then fixing his eyes beyond them again. He evidently, like every one else, felt that this was foolish, but he could not say so.