Forbidden Words On God, Alcohol, Vegetarianism, and Violence Leo Tolstoy Edited by Simon Parke Forbidden Words White Crow Books is an imprint of White Crow Productions Ltd PO Box 1013 Guildford GU1 9EJ www.whitecrowbooks.com This edition copyright © 2009 White Crow Books All rights reserved. Unauthorized reproduction, in any manner, is prohibited. Text design and eBook production by Essential Works www.essentialworks.co.uk ISBN 978-1-907355-00-4 eBook ISBN 978-1-907355-48-6 Religion & Spirituality Distributed in the UK by Lightning Source Ltd. Chapter House Pitfield Kiln Farm Milton Keynes MK11 3LW Distributed in the USA by Lightning Source Inc. 246 Heil Quaker Boulevard LaVergne Tennessee 37086 Introduction This book presents writings that Tolstoy was never, in his lifetime, allowed to publish in his native Russia. He was a successful author by middle age; world famous for his novels War and Peace and Anna Karenina. But after a mid-life spiritual awakening, Tolstoy chose a different direction, and for the last 30 years of his life, produced material that offended both Church and State. His religious writings set him at odds with the Orthodox Church, and led eventually to his excommunication. His political and social writings set him in opposition to the government, and brought strict censorship and the threat of imprisonment. But though doors closed on him in Russia, doors opened for him elsewhere; for when Tolstoy’s secretary and friend Vladimir Chertkov was exiled by the government in 1897, he travelled to England. Tolstoy was at first distressed at his departure. He missed the devotion of his most intimate disciple; and also worried for him: ‘I’m very much afraid you’ll be corrupted in England,’ he wrote to Chertkov. ‘I’ve just received the Review of Reviews and read it, and I caught such a sense of that astonishing English self-satisfied dullness that I put myself in your place and tried to think how you would get on with them.’ But Tolstoy need not have worried. It was said of Chertkov that he was even more Tolstoyan than Tolstoy, and his time in England was entirely spent in promoting his master’s cause. Chertkov put his money, energy and leadership skills into the remarkable Free Age Press, run by A. C. Fifield. Over the next few years, this small press produced 424 million pages of Tolstoy’s writing. Its propagating work was then carried on by the publisher C. W. Daniel, also a fan of Tolstoy, and who acquired the rights of the Free Age Press around 1906. (Daniel was to visit Tolstoy himself in 1909.) The mission statement of the Free Age Press reveals it to have been an organ for moral self-improvement; and built around the works of one man: The Free Age Press is an earnest effort to spread those deep convictions in which the noblest spirits of every age and race have believed – that mans true aim and happiness is “Unity in reason and love”; the realization of the brotherhood of all men: that we must all strive to eradicate, each from himself, those false ideas, false feelings, and false desires, – personal, social, religious, economic – which alienate us from one another and produce nine tenths of all human suffering. Of these truly Christian and universal religious aspirations, the writings of Of these truly Christian and universal religious aspirations, the writings of Leo Tolstoy are today perhaps the most definite expression, and it is to the production of very cheap editions of his most extant religious, social and ethical works, together with much unpublished matter and his new writings, to which we have special access (being in close touch with Tolstoy), that we are at present confining ourselves. We earnestly trust that all who sympathize will continue to assist us by every means in their power, and help to make publications more widely known. It is Tolstoy’s desire that his books shall not be copyrighted, and as we share this view all Free Age Press translations and editions (with one as yet unavoidable exception), are and will be issued free of copyright and maybe reprinted by anyone. We have already commenced to collect all Tolstoy’s essays into more permanent cloth bound volumes. This was signed by Chertkov as ‘editor’, but he was a good deal more than that. The company started in Purleigh, Essex, but Chertkov soon moved it to Tuckton House, in Bournemouth, on the south coast. This became the centre of operations, whilst a former water works nearby became the publishing house. A picture of Tolstoy hung on the wall at Tuckton, and Chertkov created a special strong room in which to preserve all the manuscripts and papers. And it was a strong room, lined with steel and fire proof bricks. Indeed, as A. N. Wilson records in his excellent biography of Tolstoy, when the room had to be demolished in 1965, it took two workmen a whole week to make a tiny hole in the wall of this Tolstoyan sanctuary. During his time there, no one but Chertkov was allowed access to the room. It was in Tuckton House that Chertkov both gathered and copied all the material that was eventually to become the 90-volume edition of Tolstoy’s works published in Russia; and it was in the publishing house down the road – in the Ilford water works in Southbourne – that numerous tracts by Tolstoy were produced by the Free Age Press; tracts banned in Russia at the time. Seven of these short works are presented here, each with their own introduction, in celebration of the 100th anniversary of Tolstoy’s death. He died on the railway station in Astapovo, in November, 1910. By then, however, thanks to the Free Age Press, his writings and message were spilling out way beyond the borders of his Russian homeland. The censors could only reach so far… God or Mammon – Introduction After ten years as a teetotaller, it was in 1895 that Tolstoy made a withering assault on alcohol, in his tract ‘God or Mammon?’ In 1885, Tolstoy had both given up alcohol and become a vegetarian, in a bid to make his life simpler. It was a time of letting go, for he also gave up hunting and smoking in this year. Whether it improved his mood is hard to say. In one of his many rows with his wife Sofya, she actually complained of his non-stop tea drinking. But once he had decided to give up alcohol, the next step, in true Tolstoyan fashion, was to persuade everyone else that he was right. In this attack on the demon drink, Tolstoy leaves no moral stone unturned. Alcohol is held responsible for most robbery, theft and murder. It is also named as a significant cause of ill-health, and worst of all in Tolstoy’s eyes, it is seen to ‘darken the intelligence and conscience of men,’ making them more stupid, course and wicked. Alcohol is declared to be neither cheering nor warming; just a poison. And its tone is reminiscent of Hogarth’s famous picture Gin Lane, 1751, in which the effects of alcohol on society are gruesomely portrayed. Tolstoy uses story, statistics and anecdote to reinforce his message; and typically, as the title suggests, the issue is black and white. It’s one or the other, with no middle ground. So moderate drinkers who offered alcohol at festivals, christenings and weddings, are reckoned quite as bad as those more openly out of control through inebriation. There is certainly a contemporary feel to his comparison of those who cause public damage through drunken behaviour, and the middle-classes who buy wine to consume at home. For Tolstoy, of course, they are one and the same. And it wasn’t just society in general who suffered; the curse of alcohol affected those closer to home. As his disciple Chertkov wrote to Tolstoy in 1883: ‘I have had a lot to drink and have depraved thoughts.’ Two years later, Tolstoy gave it up. Twelve years later, in God or Mammon, he demanded that everyone else should follow him. How to Read the Gospels – Introduction Tolstoy never imagined this short essay would be published in Russia, as it was offensive to both Church and State. Indeed, in the year it was written, such was the Church’s rage, the Head of the Orthodox Church advised the Tsar to imprison Tolstoy; though the advice fell on deaf ears. But with work like this, Tolstoy also incurred the hostility of his wife Sofya, ever-keen to live in favour with the powers-that-be. After all, the patronage of the powerful was helpful for writers; so what was the point of upsetting them? But upset them he did, and this piece, written in 1896, was first published by the Free Age Press in England in 1898. Tolstoy had two main problems with the way the church handled the Bible. First, he felt that declaring all 66 books in the Bible to be equally inspired by God, reduced them all to the same dead level; when clearly the gospels, and in particular, the words of Jesus, were the most important. Secondly, he was keenly aware of the imperfections in the gospels themselves. They did not appear magically from the sky, but were the result of messy human history, and not without many errors. In particular, he felt that the teaching of Jesus had been twisted to tie in with the Jewish scriptures of the Old Testament. And so here, Tolstoy aims to help the reader discover the essence of Jesus’ teaching; for nothing else really matters. The churches all disagree amongst themselves, he says; but the truth is there for ‘all who read the gospels with a sincere wish to know the truth, without prejudice and above all, without supposing the gospels contain some special sort of wisdom beyond human wisdom.’ The truth is plain enough for children, claims Tolstoy; but we do need to be discerning about books that were written centuries ago ‘by men who were not educated and were superstitious.’ Tolstoy remained the supreme rationalist; and hostile to all talk of the supernatural. To discover the essence of Jesus’ teaching, therefore, all we need is a sincere heart, the gospels in front of us and as he explains, a red crayon… Letter to a Hindu – Introduction Letter to a Hindu was written by Tolstoy on his country estate, Yasnaya Polyana, on December 14th, 1908. It was in reply to Tarak Nath Das, the radical young editor of the newspaper Free Hindustan, who had written to Tolstoy with a question: did the Indian people now have the right to use force and terrorism to throw off the yoke of British rule? In his reply, Tolstoy takes his well known arguments for non-violence onto a world stage, claiming that a constant throughout history and in all religions is a ‘spiritual element’ striving always for unity, and attaining its aims through love. It is this human instinct Tolstoy appeals to, when telling the Indian people that all attempts to restrain evil with violence are incompatible with love. Tolstoy asks how a commercial company – which is how the English started in India – could enslave a nation of two million souls? The answer lay in the Indian attitude: it is not the English who have enslaved Indians, he says, but the Indians themselves. ‘If they are enslaved by violence, it is only because they themselves live and have lived by violence, and do not recognize the eternal law of love.’ This letter is also significant for bringing together two great men. Referring to himself as ‘a humble follower of the great teacher, whom I have long looked upon as one of my guides,’ Gandhi wrote to Tolstoy in 1909 – his first personal contact with the writer. Gandhi was seeking permission – duly given – to publish and distribute 20,000 copies of Tolstoy’s letter in South Africa, where he was then working. He had been greatly influenced by Tolstoy’s The Kingdom of God is Within You – a work which led Gandhi to believe the core of Christianity to be no different to that of Hinduism. As the correspondence between the two men developed, in the final year of Tolstoy’s life, the respect became mutual with Tolstoy referring to Gandhi as ‘a person very close to us, to me.’ 3 Letter to a Hindu Introduction by M. K. Gandhi The letter printed below is a translation of Tolstoy’s letter written in Russian in reply to one from the Editor of Free Hindustan. After having passed from hand to hand, this letter at last came into my possession through a friend who asked me, as one much interested in Tolstoy’s writings, whether I thought it worth publishing. I at once replied in the affirmative, and told him I should translate it myself into Gujarati and induce others’ to translate and publish it in various Indian vernaculars. The letter as received by me was a type written copy. It was therefore referred to the author, who confirmed it as his and kindly granted me permission to print it. To me, as a humble follower of that great teacher whom I have long looked upon as one of my guides, it is a matter of honour to be connected with the publication of his letter; such especially as the one which is now being given to the world. It is a mere statement of fact to say that every Indian, whether he owns up to it or not, has national aspirations. But there are as many opinions as there are Indian nationalists as to the exact meaning of that aspiration; and more especially as to the methods to be used to attain the end. One of the accepted and ‘time-honoured’ methods to attain the end is that of violence. The assassination of Sir Curzon Wylie was an illustration of that method in its worst and most detestable form. Tolstoy’s life has been devoted to replacing the method of violence for removing tyranny or securing reform, by the method of non-resistance to evil. He would meet hatred expressed in violence by love expressed in self-suffering. He admits of no exception to whittle down this great and divine law of love. He applies it to all the problems that trouble mankind. When a man like Tolstoy, one of the clearest thinkers in the western world; one of the greatest writers – one who as a soldier has known what violence is and what it can do – condemns Japan for having blindly followed the law of modern science, falsely so-called, and fears for that country ‘the greatest modern science, falsely so-called, and fears for that country ‘the greatest calamities’, it is for us to pause and consider whether, in our impatience of English rule, we do not want to replace one evil by another and a worse. India, which is the nursery of the great faiths of the world, will cease to be nationalist India, whatever else she may become, when she goes through the process of civilization in the shape of reproduction on that sacred soil of gun factories and the hateful industrialism which has reduced the people of Europe to a state of slavery; and all but stifled among them the best instincts which are the heritage of the human family. If we do not want the English in India, we must pay the price. Tolstoy indicates it. ‘Do not resist evil, but also do not yourselves participate in evil – in the violent deeds of the administration of the law courts, the collection of taxes and, what is more important, of the soldiers; and no one in the world will enslave you’, passionately declares the sage of Yasnaya Polyana. Who can question the truth of what he says in the following: ‘A commercial company enslaved a nation comprising two hundred millions. Tell this to a man free from superstition and he will fail to grasp what these words mean. What does it mean that thirty thousand people, not athletes, but rather weak and ordinary people, have enslaved two hundred millions of vigorous, clever, capable, freedom-loving people? Do not the figures make it clear that not the English, but the Indians, have enslaved themselves?’ One need not accept all that Tolstoy says – some of his facts are not accurately stated – to realize the central truth of his indictment of the present system, which is to understand and act upon the irresistible power of the soul over the body, of love, which is an attribute of the soul, over the brute or body force generated by the stirring in us of evil passions. There is no doubt that there is nothing new in what Tolstoy preaches. But his presentation of the old truth is refreshingly forceful. His logic is unassailable. And above all, he endeavours to practise what he preaches. He preaches to convince. He is sincere and in earnest. He commands attention. 19th November, 1909 M. K. Gandhi