A Confession by Leo Tolstoy (all ebook reader .txt) 📕

A Confession

By Leo Tolstoy.

Translated by Aylmer Maude.

Table of Contents Titlepage Imprint I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI Afterword Endnotes Colophon Uncopyright Imprint

This ebook is the product of many hours of hard work by volunteers for Standard Ebooks, and builds on the hard work of other literature lovers made possible by the public domain.

This particular ebook is based on a transcription produced for Wikisource and on digital scans available at the HathiTrust Digital Library.

The writing and artwork within are believed to be in the U.S. public domain, and Standard Ebooks releases this ebook edition under the terms in the CC0 1.0 Universal Public Domain Dedication. For full license information, see the Uncopyright at the end of this ebook.

Standard Ebooks is a volunteer-driven project that produces ebook editions of public domain literature using modern typography, technology, and editorial standards, and distributes them free of cost. You can download this and other ebooks carefully produced for true book lovers at standardebooks.org.

I

I was baptized and brought up in the Orthodox Christian faith. I was taught it in childhood and throughout my boyhood and youth. But when I abandoned the second course of the university at the age of eighteen I no longer believed any of the things I had been taught.

Judging by certain memories, I never seriously believed them, but had merely relied on what I was taught and on what was professed by the grown-up people around me, and that reliance was very unstable.

I remember that before I was eleven a grammar school pupil, Vladimir Milyutin (long since dead), visited us one Sunday and announced as the latest novelty a discovery made at his school. This discovery was that there is no God and that all we are taught about Him is a mere invention (this was in 1838). I remember how interested my elder brothers were in this information. They called me to their council and we all, I remember, became very animated, and accepted it as something very interesting and quite possible.

I remember also that when my elder brother, Dmitriy, who was then at the university, suddenly, in the passionate way natural to him, devoted himself to religion and began to attend all the Church services, to fast and to lead a pure and moral life, we all⁠—even our elders⁠—unceasingly held him up to ridicule and for some unknown reason called him “Noah.” I remember that Musin-Pushkin, the then Curator of Kazan University, when inviting us to dance at his home, ironically persuaded my brother (who was declining the invitation) by the argument that even David danced before the Ark. I sympathized with these jokes made by my elders, and drew from them the conclusion that though it is necessary to learn the catechism and go to church, one must not take such things too seriously. I remember also that I read Voltaire when I was very young, and that his raillery, far from shocking me, amused me very much.

My lapse from faith occurred as is usual among people on our level of education. In most cases, I think, it happens thus: a man lives like everybody else, on the basis of principles not merely having nothing in common with religious doctrine, but generally opposed to it; religious doctrine does not play a part in life, in intercourse with others it is never encountered, and in a man’s own life he never has to reckon with it. Religious doctrine is professed far away from life and independently of it. If it is encountered, it is only as an external phenomenon disconnected from life.

Then as now, it was and is quite impossible to judge by a man’s life and conduct whether he is a believer or not. If there be a difference between a man who publicly professes orthodoxy and one who denies it, the difference is not in favor of the former. Then as now, the public profession and confession of orthodoxy was chiefly met with among people who were dull and cruel and who considered themselves very important. Ability, honesty, reliability, good-nature and moral conduct, were often met with among unbelievers.

The schools teach the catechism and send the pupils to church, and government officials must produce certificates of having received communion. But a man of our circle who has finished his education and is not in the government service may even now (and formerly it was still easier for him to do so) live for ten or twenty years without once remembering that he is living among Christians and is himself reckoned a member of the orthodox Christian Church.

So that, now as formerly, religious doctrine, accepted on trust and supported by external pressure, thaws away gradually under the influence of knowledge and experience of life which conflict with it, and a man very often lives on, imagining that he still holds intact the religious doctrine imparted to him in childhood whereas in fact not a trace of it remains.

S., a clever and truthful man, once told me the story of how he ceased to believe. On a hunting expedition, when he was already twenty-six, he once, at the place where they put up for the night, knelt down in the evening to pray⁠—a habit retained from childhood. His elder brother, who was at the hunt with him, was lying on some hay and watching him. When S. had finished and was settling down for the night, his brother said to him: “So you still do that?”

They said nothing more to one another. But from that day S. ceased to say his prayers or go to church. And now he has not prayed, received communion, or gone