A Confession - Leo Tolstoy (great novels TXT) 📗

gave them. And I began to look well into the life and faith of these people, and the more I considered it the more I became convinced that they have a real faith which is a necessity to them and alone gives their life a meaning and makes it possible for them to live. In contrast with what I had seen in our circle⁠—where life without faith is possible and where hardly one in a thousand acknowledges himself to be a believer⁠—among them there is hardly one unbeliever in a thousand. In contrast with what I had seen in our circle, where the whole of life is passed in idleness, amusement, and dissatisfaction, I saw that the whole life of these people was passed in heavy labour, and that they were content with life. In contradistinction to the way in which people of our circle oppose fate and complain of it on account of deprivations and sufferings, these people accepted illness and sorrow without any perplexity or opposition, and with a quiet and firm conviction that all is good. In contradistinction to us, who the wiser we are the less we understand the meaning of life, and see some evil irony in the fact that we suffer and die, these folk live and suffer, and they approach death and suffering with tranquillity and in most cases gladly. In contrast to the fact that a tranquil death, a death without horror and despair, is a very rare exception in our circle, a troubled, rebellious, and unhappy death is the rarest exception among the people. And such people, lacking all that for us and for Solomon is the only good of life and yet experiencing the greatest happiness, are a great multitude. I looked more widely around me. I considered the life of the enormous mass of the people in the past and the present. And of such people, understanding the meaning of life and able to live and to die, I saw not two or three, or tens, but hundreds, thousands, and millions. And they all⁠—endlessly different in their manners, minds, education, and position, as they were⁠—all alike, in complete contrast to my ignorance, knew the meaning of life and death, laboured quietly, endured deprivations and sufferings, and lived and died seeing therein not vanity but good.

And I learnt to love these people. The more I came to know their life, the life of those who are living and of others who are dead of whom I read and heard, the more I loved them and the easier it became for me to live. So I went on for about two years, and a change took place in me which had long been preparing and the promise of which had always been in me. It came about that the life of our circle, the rich and learned, not merely became distasteful to me, but lost all meaning in my eyes. All our actions, discussions, science and art, presented itself to me in a new light. I understood that it is all merely self-indulgence, and that to find a meaning in it is impossible; while the life of the whole labouring people, the whole of mankind who produce life, appeared to me in its true significance. I understood that that is life itself, and that the meaning given to that life is true: and I accepted it.

XI

And remembering how those very beliefs had repelled me and had seemed meaningless when professed by people whose lives conflicted with them, and how these same beliefs attracted me and seemed reasonable when I saw that people lived in accord with them, I understood why I had then rejected those beliefs and found them meaningless, yet now accepted them and found them full of meaning. I understood that I had erred, and why I erred. I had erred not so much because I thought incorrectly as because I lived badly. I understood that it was not an error in my thought that had hid truth from me as much as my life itself in the exceptional conditions of epicurean gratification of desires in which I passed it. I understood that my question as to what my life is, and the answer, and evil, was quite correct. The only mistake was that the answer referred only to my life, while I had referred it to life in general. I asked myself what my life is, and got the reply: An evil and an absurdity. And really my life⁠—a life of indulgence of desires⁠—was senseless and evil, and therefore the reply, “Life is evil and an absurdity,” referred only to my life, but not to human life in general. I understood the truth which I afterwards found in the Gospels, “that men loved darkness rather than the light, for their works were evil. For everyone that doeth ill hateth the light, and cometh not to the light, lest his works should be reproved.” I perceived that to understand the meaning of life it is necessary first that life should not be meaningless and evil, then we can apply reason to explain it. I understood why I had so long wandered round so evident a truth, and that if one is to think and speak of the life of mankind, one must think and speak of that life and not of the life of some of life’s parasites. That truth was always as true as that two and two are four, but I had not acknowledged it, because on admitting two and two to be four I had also to admit that I was bad; and to feel myself to be good was for me more important and necessary than for two and two to be four. I came to love good people, hated myself, and confessed the truth. Now all became clear to me.

What if an executioner passing his whole life in torturing people and cutting off their heads, or a hopeless