B E H N. K. O U R S E L V E S
T O L S T O Yº S
LETTER ON THE WAR
EETWEEN R U S S A AND A PAN
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N. O. W. R. E. A. D. Y.
The Cost of
Something for Nothing
By the late
JOHN P. ALTGELD
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B&think yourselves


34 tº 9- ſº-Zºº &º -

BETHINK
YOURSELVES
A LETTER ON THE
RUSSIAN-JAPANESE WAR
By LEO TOLSTOY
Translated by
V. Tchertkoff and I. F. M.
This is your hour and thus the power of darkness
(Luke a wif., 53)
The HAMMERsMARK Publishing Company
151-153 Wabash Avenue
CHICAGO
1904

Reprinted from the London Times, June 27, 1904

BETHINK YOURSELVES
CHAPTER I.
Again war. Again sufferings, necessary
to nobody, utterly uncalled for; again fraud,
again the universal stupefaction and brutal-
ization of men.
Men who are separated from each other
by thousands of miles, hundreds of thou-
sands of such men (on the one hand—Budd-
hists, whose law forbids the killing not only
of men but of animals; on the other hand—
Christians, professing the law of brother-
hood and love), like wild beasts on land and
on sea are seeking out each other in order to
kill, torture and mutilate each other in the
most cruel way. What can this be? Is it
a dream or a reality? Something is taking
place which should not, cannot be; one
longs to believe that it is a dream and to
awake from it. But no, it is not a dream,
it is a dreadful reality!
One could yet understand how a poor, un-
educated, defrauded Japanese, torn from his
field and taught that Buddhism consists not

6 B&tbink yourselves
in compassion to all that lives, but in sacri-
fices to idols, and how a similar poor illiter-
ate fellow from the neighborhood of the
Toula or Nijni Novgorod, who has been
taught that Christianity consists in wor-
shiping Christ, the madonna, saints and
their ikons—one could understand how
these unfortunate men, brought by the vio-
lence and deceit of centuries to recognize
the greatest crime in the world—the mur-
der of one's brethren—as a virtuous act, can
commit these dreadful deeds, without re-
garding themselves as being guilty in so
doing.
But how can so-called enlightened men
preach war, support it, participate in it, and,
worst of all, without suffering the dangers
of war themselves, incite others to it, sending
their unfortunate, defrauded brothers to
fight? These so-called enlightened men can-
not possibly ignore, I do not say the Chris-
tian law, if they recognize themselves to be
Christians, but all that has been written, is
being written, has and is being said, about
the cruelty, futility and senselessness of war.
They are regarded as enlightened men pre-
cisely because they know all this. The ma-
jority of them have themselves written and
spoken about this. Not to mention The
Hague conference, which called forth uni-
versal praise, or all the books, pamphlets,
newspaper articles and speeches demon-
strating the possibility of the solution of in-
ternational misunderstandings by interna-
tional arbitration—no enlightened man can

Bętbink yourselves 7
help knowing that the universal competition
in the armaments of states must inevitably
lead them to endless wars or to a general
bankruptcy or else to both the one and the
other. They cannot but know that besides
the senseless, purposeless expenditure of
milliards of roubles, i. e., of human labor,
on the preparations for war during the wars
themselves millions of the most energetic
and vigorous men perish in that period of
their life which is best for productive labor
(during the past century wars have de-
stroyed 14,000,000 men). Enlightened men
cannot but know that occasions for war are
always such as are not worth not only
one human life, but not one-hundredth part
of all that which is spent upon wars (in
fighting for the emancipation of the negroes
much more was spent than it would have
cost to redeem them from slavery).
Everyone knows and cannot help know-
ing that above all, wars, calling forth the
lowest animal passions, deprave and brutal-
ize men. Everyone knows the weakness of
the arguments in favor of war, such as were
brought forward by De Maistre, Moltke and
others, for they are all founded on the
sophism that in every human calamity it is
possible to find an advantageous element, or
else upon the utterly arbitrary assertion that
wars have always existed and therefore al-
ways must exist, as if the bad actions of
men could be justified by the advantages or
the usefulness which they realize or by the
consideration that they have been com-

8 B&tbink yourselves
mitted during a long period of time. All
so-called enlightened men know all this.
Then suddenly war begins and all this is in-
stantly forgotten, and the same men who
but yesterday were proving the cruelty, fu-
tility, the senselessness of wars, now think,
speak and write only about killing as many
men as possible, about ruining and destroy-
ing the greatest possible amount of the pro-
ductions of human labor and about exciting
as much as possible the passion of hatred
in those peaceful, harmless, industrious men
who by their labor feed, clothe, maintain
these same pseudo-enlightened men, who
compel them to commit those dreadful
deeds contrary to their conscience, welfare
or faith.
CHAPTER II.
ºn 3 : **** *****T
Something is taking place incomprehensi-
ble and impossible in its cruelty, falsehood
and stupidity. The Russian Czar, the same
man who exhorted all the nations in the
cause of peace, publicly announces that, not-
withstanding all his efforts to maintain the
peace so dear to his heart (efforts which ex-
press themselves in the seizing of other peo-
ples’ lands and in the strengthening of
armies for the defense of these stolen lands),
he, owing to the attack of the Japanese,
commands that the same shall be done to
the Japanese as they had commenced doing
to the Russians—i. e., that they should be
slaughtered—and in announcing this call to
murder he mentions God, asking the divine

B&think yourselves 9
blessing on the most dreadful crime in the
world. The Japanese Emperor has pro-
claimed the same thing in relation to the
Russians.
Men of science and of law (MM. Muravieff
and Martens) strenuously try to prove that
in the recent call of all nations to universal
peace and the present incitement to war,
because of the seizure of other peoples’
lands, there is no contradiction. Diplomats
in their refined French language publish and
send out circulars in which they circum-
stantially and diligently prove (though they
know no one believes them) that after all its
efforts to establish peaceful relations (in
reality after all its efforts to deceive other
countries) the Russian government has been
compelled to have recourse to the only
means for a rational solution of the ques-
tion—i.e., to the murder of men. The same
thing is written by Japanese diplomats.
Scientists, historians and philosophers on
their side, comparing the present with the
past, deduct from these comparisons pro-
found conclusions and argue interminably
about the laws of the movement of nations,
about the relation between the yellow and
white races or about Buddhism and Chris-
tianity, and on the basis of these deductions
and arguments justify the slaughter of
those belonging to the yellow race by Chris-
tians, while in the same way the Japanese
scientists and philosophers justify the
slaughter of those of the white race. Jour-
nalists, without concealing their joy, try to

IO B&think yourselves
outdo each other, and, not hesitating at any
falsehood, however impudent and transpar-
ent, prove in all possible ways that the Rus-
sians only are right and strong and good
in every respect, and that all the Japanese
are wrong and weak and bad in every re-
spect, and that all of those who are also bad
who are inimical or may became inimical to-
ward the Russians—the English, the Amer-
icans; and the same is proved likewise by the
Japanese and their supporters in relation to
the Russians.
Not to mention the military, who in the
way of their profession prepare for murder,
crowds of so-called enlightened people, such
as professors, social reformers, students, no-
bles, merchants, without being forced there-
to by anything or any one, express the most
bitter and contemptuous feelings toward the
Japanese, the English or the Americans, to-
ward whom but yesterday they were either
well-disposed or indifferent, while, without
the least compulsion, they express the most
abject, servile feelings toward the Czar (to
whom, to say the least, they were com-
pletely indifferent), assuring him of their
unlimited love and readiness to sacrifice
their lives in his interests.
This unfortunate, entangled young man,
recognized as the leader of 130,000,000 of
people, continually deceived and compelled
to contradict himself, confidently thanks and
blesses the troops whom he calls his own for
murder in defense of lands which with yet
less right he also calls his own. All present

B&tbink yourselves II
to each other hideous ilcons in which not
only no one amongst the educated believe, but
which unlearned peasants are beginning to
abandon—all bow down to the ground be-
fore these ikons, kiss them and pronounce
pompous and deceitful speeches in which no
one really believes.
Wealthy people contribute insignificant por-
tions of their immorally-acquired riches for
this cause of murder, or the organization of
help in connection with the work of murder;
while the poor, from whom the government
annually collects two milliards, deem it neces-
sary to do likewise, giving their mites also.
The government incites and encourages crowds
of idlers, who walk about the streets with the
Czar's portrait, singing, shouting hurrah! and
who, under the pretext of patriotism, are li-
censed in all kinds of excess. All over Rus-
sia, from the Palace to the remotest village, the
pastors of churches, calling themselves Chris-
tians, appeal to that God who has enjoined love
to one's enemies—to the God of Love Him-
self—to help the work of the devil to further
the slaughter of men.
Stupefied by prayers, sermons, exhorta-
tions, by processions, pictures and news-
papers, the cannon's flash, hundreds of thou-
sands of men, uniformly dressed, carrying
divers deadly weapons, leaving their par-
ents, wives, children, with hearts of agony,
but with artificial sprightliness, go where
they, risking their own lives, will commit
the most dreadful act of killing men whom
they do not know and who have done them

I 2 B&think yourselves
no harm. And they are followed by doctors
and nurses, who somehow imagine that at
home they cannot serve simple, peaceful,
suffering people, but can only serve those
who are engaged in slaghtering each other.
Those who remain at’home are gladdened
by news of the murder of men, and when
they learn that many Japanese have been
killed they thank some one whom they call
God.
CHAPTER III.
It is as if there had never existed either Vol-
taire, or Montaigne, or Pascal, or Swift, or
Kant, or Spinoza, or hundreds of other writers
who have exposed, with great force, the mad-
ness and futility of war, and have described
its cruelty, immorality, and savagery; and,
above all, it is as if there had never existed
Jesus and his teaching of human brotherhood,
and love of God and of men.
One recalls all this to mind and looks around
on what is now taking place, and one experi-
ences horror less at the abominations of war
than at that which is the most horrible of all
horrors—the consciousness of the impotency
of human reason.
That which alone distinguishes man from
the animal, that which constitutes his merit—
his reason—is found to be an unnecessary, and
not only a useless, but a pernicious addition,
which simply impedes action, like a bridle
fallen from a horse's head, and entangled in his
legs and only irritating him.

B&tbink yourselves I3
The Assyrians, Romans or Greeks might
be persuaded that in fighting they were act-
ing not only according to their conscience,
but even fulfilling a righteous deed. But,
whether we wish it or not, we are Chris-
tians, and however Christianity may have
been distorted, its general spirit cannot but
lift us to that higher plane of reason whence
we can no longer refrain from feeling with
our whole being not only the senselessness
and the cruelty of war, but its complete op-
position to all that we regard as good and
right. Therefore we cannot do as they did,
with assurance, firmness and peace and
without a consciousness of our criminality,
without the desperate feeling of a murderer,
who, having begun to kill his victim and
feeling in the depths of his soul the guilt of
his act, proceeds to try to stupefy or infuri-
ate himself, to be able the better to complete
his dreadful deed. All the unnatural, fever-
ish, hot-headed, insane excitement which
has now seized the idle upper ranks of Rus-
sian society is merely the symptom of their
recognition of the criminality of the work
which is being done. All these insolent,
mendacious speeches about devotion to, and
worship of, the monarch, about readiness to
sacrifice life (or one should say other peo-
ple's lives and not one's own); all these
promises to defend with one's breast land
which does not belong to one; all these
senseless benedictions of each other with
various banners and monstrous ilcons; all
these Te Deums; all these preparations of

14 Bętbink yourselves
blankets and bandages; all these detach-
ments of nurses; all these contributions to
the fleet and to the Red Cross presented to
the government, whose direct duty is (while
it has the possibility of collecting from the
people as much money as it requires), hav-
ing declared war, to organize the necessary
fleet and necessary means for attending the
wounded; all these Slavonic, pompous,
senseless and blasphemous prayers, the ut-
terance of which in various towns is com-
municated in the papers as important news;
all these processions, call for the national
hymn, cheers; all this dreadful, desperate
newspaper mendacity, which, being univer-
sal, does not fear exposure; all this stupefac-
tion and brutalization which has now taken
hold of Russian society and which is being
transmitted by degrees also to the masses;
all this is only a symptom of the guilty con-
sciousness of that dreadful act which is
being accomplished.
Spontaneous feeling tells men that what
they are doing should not be; but, as the
murderer who has begun to assassinate his
victim cannot stop, so also Russian people
now imagine that the fact of the deadly work
having been commenced in an unanswerable
argument in favor of war. War has been
begun and therefore it should go on. Thus it
seems to simple, benighted, unlearned men
acting under the influence of the petty pas-
sions and stupefactions to which they have
been subjected. In exactly the same way
the most educated men of our time argue to

Betbink yourselves 15
prove that man does not possess free will
and that, therefore, even were he to under-
stand that the work he has commenced is
evil, he can no longer cease to do it.
And dazed, brutalized men continue their
dreadful work.
CHAPTER IV.
Ask a soldier, a private, a corporal, a non-
commissioned officer who has abandoned his
old parents, his wife, his children, why he is
preparing to kill men whom he does not
know, he will at first be astonished at your
question. He is a soldier, he has taken the
oath and it is his duty to fulfill the orders of
his commanders. If you tell him that war—
i. e., the slaughter of men—does not conform
to the command, “Thou shalt not kill,” he
will say: “And how if ours are attacked—
For the King—For the Orthodox faith.” (One
of them said in answer to my question: “And
how if he attacks that which is sacred?”
“What do you mean?” I asked. “Why,” he
said, “the banner.”) And if you endeavor to
explain to such a soldier that God's com-
mandment is more important not only than
the banner, but than anything else in the
world, he will become silent or he will get
angry and report you to the authorities.
Ask an officer, a general, why he goes to
the war. He will tell you that he is a mili-
tary man and that the military are indispens-
able for the defense of the fatherland. As to
murder not conforming to the spirit of the

I6 B&tbink yourselves
Christian law, this does not trouble him, as
either he does not believe in this law, or, if
he does, it is not in the law itself, but in that
explanation which has been given to this
law. But, above all, he, like the soldier, in
place of the personal question, what should
he do himself, always put the general ques-
tion about the state or the fatherland. “At
the present moment, when the fatherland is
in danger, one should act and not argue,”
he will say.
Ask the diplomatists who, by their deceits,
prepare wars, why they do it. They will tell
you that the object of their activity is the es-
tablishment of peace between nations, and that
this object is attained, not by ideal, unrealiz-
able theories, but by diplomatic action, and
readiness for war. And, just as the military
instead of the question concerning one's own
action, place the general question, so also dip-
lomatists will speak about the interests of Rus-
sia, about the unscrupulousness of other
Powers, about the balance of power in Europe,
but not about their own position and its activ-
ities.
Ask the journalists why, by their writings,
they incite men to war, they will say that wars
in general are necessary and useful, especially
the present war, and they will confirm this
opinion of theirs by misty patriotic phrases,
and, just like the military and diplomatist, to
the question why he, a journalist, a particular
individual, a living man, acts in a certain way,
he will speak about the general interests of the
nation, about the State, civilization, the white

Betbink yourselves 17
race. In the same way all those who prepare
war will explain their participation in that
work. They will perhaps agree that it would
be desirable to abolish war, but at present this
is impossible. At present they as Russians and
as men who occupy certain positions, such as
heads of the nobility, representatives of local
self-government, doctors, workers of the Red
Cross, are called upon to act, and not to argue.
“There is no time to argue and to think of one-
self,” they will say. “When there is a common
work to be done;” the same will be said by
the Czar, seemingly responsible for the whole
thing. He, like the soldier, will be astonished
at the question, whether war is now necessary.
He does not even admit the idea that the war
might yet be arrested. He will say that he
cannot refrain from fulfilling that which is
demanded of him, by the whole nation, that, al-
though he does recognize that war is a great
evil, and has used, and is ready to use, all pos-
sible means for its abolition—in the present
case he cannot help declaring war, and cannot
help continuing it. It is necessary for the wel-
fare and glory of Russia.
Every one of these men to the question
why he, so and so, Ivan, Peter, Nicholas,
whilst recognizing as binding upon him the
Christian law which not only forbids the kill-
ing of one's neighbor, but demands that one
should love him, serve him—why he permits
himself to participate in war—i. e., in vio-
lence, loot, murder—will infallibly answer
the same thing—that he is thus acting in the
name of his fatherland, or faith, or oath, or

18 B&tbink yourselves
honor, or civilization, or the future welfare
of the whole of mankind—in general, of
something abstract and indefinite. More-
over, these men are always so urgently oc-
cupied either by preparation for war, or by
its organization, or discussions about it that
in their leisure time they can only rest from
their labors, and have not time to occupy
themselves with discussions about their life,
regarding such discussions as idle.
CHAPTER V.
Men of our Christian world and of our
time are like a man who, having missed the
right turning, the further he goes the more
he becomes convinced that he is going the
wrong way. Yet the greater his doubts the
quicker and the more desperately does he
hurry on, consoling himself with the thought
that he will arrive somewhere. But the time
comes when it becomes quite clear that the
way along which he is going will lead to
nothing but a precipice, which he is already
beginning to discern before him.
In such a position stands the Christian
humanity of our time. It is perfectly evi-
dent that, if we continue to live as we are
now living, guided in our private lives, as
well as in the life of separate states, by the
sole desire of welfare for ourselves and for
our state, and will, as we do now, think to
insure this welfare by violence, then, inevit-
ably increasing the means of violence of one
against the other and of state against state,

B&tbink yourselves I9
we will, first, keep ruling ourselves more
and more, transferring the major portion of
our productivenesss to armaments; and,
secondly, by killing in mutual wars the best
physically-developed men, we must become
more and more degenerate and morally de-
praved.
That this will be the case if we do not alter
our life is as certain as it is mathematically
certain that two nonparallel straight lines
must meet. But not only is this theoretical-
ly certain in our time; it is becoming certain
not only to the mind, but also to the con-
sciousness. The precipice toward which we
approach is already becoming apparent to
us, and the most simple nonphilosophizing
and uneducated men cannot but see that, by
arming oneself more and more against each
other and slaughtering each other in war,
we, like spiders in a jar, can come to noth-
ing else but the destruction of each other.
A sincere, serious, rational man can no
longer console himself by the thought that mat-
ters can be mended, as was formerly supposed,
by a universal empire, such as that of Rome, or
of Charles the Great, or Napoleon, or by the
medieval spiritual power of the Pope, or by
secret alliances, by the political balance of the
European Concert, and by peaceful interna-
tional tribunals, or, as some have thought, by
the increase of military strength, and the new-
ly discovered powerful weapons of destruction.
. It is impossible to organize a universal em-
pire or republic, consisting of European States,
as different nationalities will never desire to

2O Betbink yourselves
unite into one State. To organize interna-
tional tribunals for the solution of international
disputes? But who will impose obedience to
the decision of the tribunal upon a contending
party who has an organized army of millions
of men? To disarm? No one desires it or
will begin it. To invent yet more dreadful
means of destruction? Balloons with bombs
filled with suffocating gases, shells which men
will shower upon each other from above?
Whatever may be invented, all States will fur-
nish themselves with similar weapons of de-
struction. And cannon's flesh, as after cold
weapons it submitted to bullets, and meekly
exposed itself to shells, bombs, far-reaching
guns, mittrailleuses, mines, so it will also sub-
mit to bombs charged with suffocating gases
scattered down upon it from balloons.
We are dashing on toward the precipice,
cannot stop and we are approaching its
edge.
For every rational man who reflects upon
the position in which humanity is now
placed and upon that which it is inevitably
approaching, it cannot but be obvious that
there is no practical issue out of this posi-
tion, that one cannot devise any combina-
tion or organization which would save us
from the destruction toward which we are
inevitably rushing.
Not to mention the economical problems
which become more and more complex, those
mutual relations between the States arming
themselves against each other, and at any mo-
ment ready to break out into wars, clearly

B&tbink yourselves 2 I
point to the certain destruction towards which
all so-called civilized humanity is being carried.
Then what is to be done?
CHAPTER VI.
Two thousand years ago John the Baptist
and then Jesus said to men: “The time is
fulfilled and the Kingdom of God is at hand
(ueravoetre), bethink yourselves and believe
in the Gospel (Mark i., 15), and if you do not
bethink yourselves you will all perish (Luke
xiii., 5).
É men did not listen to them and the
destruction they foretold is already near at
hand. And we men of our time cannot but
see it. We are already perishing and, there-
fore, we cannot leave unheeded that—old-in-
time, but for us new—means of salvation. We
cannot but see that besides all of the other cal-
amities which flow from our bad and irrational
life, military preparations alone and the wars
inevitably growing from them must infallibly
destroy us. We cannot but see that all the
means of escape invented by men from these
evils are found and must be found to be inef-
fectual, and that the disastrous position of the
nations arming themselves against each other
cannot but go on advancing continually. And,
therefore, the words of Jesus refer to us and
our time more than to any time or to any
One.
Jesus said: “Bethink yourselves”—i. e.,
“Let every man interrupt the work he has be-
gun, and ask himself: Who am I? From

22 Betbink yourselves
whence have I appeared, and in what consists
my destruction? And having answered these
questions, according to the answer decide
whether that which thou doest is in conformity
with thy destination.” And every man of our
world and time, that is, being acquainted with
the essence of the Christian teaching, needs
only for a minute to interrupt his activity, to
forget the capacity in which he is regarded by
men, be it of Emperor, soldier, minister, or
journalist, and seriously ask himself who he
is, and what is his destination—in order to be-
gin to doubt the utility, lawfulness, and rea-
sonableness of his actions. “Before I am Em-
peror, soldier, minister, or journalist,” must
say to himself every man of our time and of
the Christian world, “before any of these I am
a man—i. e., an organic being sent by the
Higher Will into a universe endless in time
and space, in order, after staying in it for an
instant, to die—i. e., to disappear from it.
And, therefore, all those personal, social, and
even universal human aims I may place before
myself and which are placed before me by
men, are all insignificant, owing to the short-
ness of my life, as well as to the boundlessness
of the life of the universe, and should be sub-
ordinated to that higher aim, for the attain-
ment of which I am sent into the world. This
ultimate aim, owing to my limitations, is inac-
cessible to me, but it does exist (as there must
be a purpose in all that exists), and my busi-
ness is that of being its tool—i.e., my destina-
tion is that of being a workman of God, of
fulfilling His work.” And having understood

Bętbink yourselves 23
this destination, every man of our world and
time, from Emperor to soldier, cannot but re-
gard differently those duties which he has
taken upon himself or other men have imposed
upon him.
“Before I was crowned, recognized as Em-
peror,” must the Emperor say to himself, “be-
fore I undertook to fulfill the duties of the head
of the state, I, by the very fact that I live, have
promised to fulfill that which is demanded of
me by the Higher Will that sent me into life.
These demands I not only know but feel in
my heart. They consist, as it is expressed in
the Christian law, which I profess, in that I
should submit to the will of God and fulfill
that which is required of me, that I should
love my neighbor, serve him and act toward
him as I would wish others to act toward me.
Am I doing this?—ruling men, prescribing vio-
lence, executions, and the most dreadful of all
-wars.
“Men tell me that I ought to do this. But
God says that I ought to do something quite
different. And, therefore, however much I
may be told that, as the head of the state, I
must direct acts of violence, the levying of
taxes, executions and, above all, war—that
is, the slaughter of one's neighbor—I do not
wish to and cannot do these things.”
So must say to himself the soldier, who is
taught that he must kill men, and the minister,
who deemed it his duty to prepare for war, and
the journalist, who incited to war, and every
man who puts to himself the question, Who is
he, what is his destination in life? And the

24 B&think yourselves
moment the head of the state will cease to di-
rect war, the soldier to fight, and the minister
to prepare means for war, the journalist to in-
cite thereto—then, without any new institu-
tions, adaptations, balance of power, tribunals,
there will of itself be destroyed that hopeless
position in which men have placed themselves,
not only in relation to war, but also to all other
calamities which they themselves inflict upon
themselves.
So that however strange this may appear,
the most effective and certain deliverance of
men from all the calamities which they inflict
upon themselves and from the most dreadful
of all—war—is attainable, not by any external
general measures, but merely by that simple
appeal to the consciousness of each separate
man which, 1900 years ago, was proposed by
Jesus—that every man bethink himself, and
ask himself, who is he, why he lives, and what
he should not do.
CHAPTER VII.
The evil from which men of our time are
suffering is produced by the fact that the ma-
jority live without that which alone affords a
rational guidance for human activity—without
religion, not that religion which consists in
belief in dogmas, in the fulfillment of rites
which afford a pleasant diversion, consolation,
stimulant, but that religion which establishes
the relation of man to the All, to God, and,
therefore gives a general higher direction to
all human activity, and without which people

B&tbink yourselves 25
stand on the plane of animals and even lower
than they. This evil which is leading men to
inevitable destruction has manifested itself
with special power in our time, because, hav-
ing lost all rational guidance in life, and having
directed all efforts to discoveries and improve-
ments principally in the sphere of technical
knowledge, men of our time have developed in
themselves enormous power over the forces
of nature; but, not having any guidance for
the rational adaptation of this power, they
naturally have used it for the satisfaction of
their lowest and most animal propensities.
Bereft of religion, men possessing enormous
power over the forces of nature are like chil-
dren to whom powder or explosive gas has
been given as a plaything. Considering this
power which men of our time possess, and the
way they use it, one feels that considering the
degree of their moral development men have
no right, not only to the use of railways, steam,
electricity, telephones, photography, wireless
telegraphs, but even to the simple art of manu-
facturing iron and steel, as all these improve-
ments and arts they use only for the satisfac-
tion of their lusts, for amusement, dissipation.
and the destruction of each other.
Then, what is to be done? To reject all
these improvements of life, all this power ac-
quired by humanity—to forget that which it
has learnt? This is impossible, however per-
niciously these mental acquisitions are used;
still they are acquisitions, and men cannot for-
get them. To alter these combinations of na-
tions which have been formed during centuries

26 B&tbink yourselves
and to establish new ones? To invent such
new institutions as would hinder the minority
from deceiving and exploiting the majority?
To disseminate knowledge? All this has been
tried, and is being done with great fervor. All
these imaginary methods of improvement rep-
resent the chief methods of self-oblivion, and
of diverting one's attention from the conscious-
ness of inevitable perdition. The boundaries
of States are changed, institutions are altered,
knowledge is disseminated, but within other
boundaries, with other organizations, with in-
creased knowledge men remain the same
beasts, ready any minute to tear each other to
pieces, or the same slaves they have always
been, and always will be, while they continue to
be guided, not by religious consciousness, but
by passions, theories, and external influences.
Man has no choice; he must be the slave of
the most unscrupulous and insolent among
slaves or else the servant of God, because for
man there is only one way of being
free—by uniting his will with the will of God.
People bereft of religion, some repudiating
religion itself, others recognizing as religion
those external, monstrous forms which have
superseded it, and guided only by their per-
sonal lusts, fear, human laws, and, above all,
by mutual hypnotism, cannot cease to be ani-
mals or slaves, and no external efforts can ex-
tricate them from this state, for only religion
makes a man free.
And most of the people of our time are de-
prived of it.

B&tbink yourselves 27
CHAPTER VIII.
“But, in order to abolish the evil from which
we are suffering,” those will say who are pre-
occupied by various practical activities, “it
would be necessary that not a few men only,
but all men, should bethink themselves, and
that, having done so, they should uniformly
understand the destination of their lives, in the
fulfillment of the will of God, and in the serv-
ice of one's neighbor.”
“Is this possible?” Not only possible, do I
answer, but it is impossible that this should
not take place. -
It is impossible for men not to bethink them-
selves—i. e., impossible that each man should
not put to himself the question as to who he is
and wherefore he lives, for man, as a rational
being, cannot live without seeking to know why
he lives, and he has always put to himself this
question, and always, according to the degree
of his development, has answered it in his
religious teaching. In our time the inner con-
tradiction in which men feel themselves elicits
this question with special insistence,and de-
mands an answer. It is impossible for men of
our time to answer this question otherwise than
by recognizing the law of life in love to men,
and in the service of them, this being for our
time the only rational answer as to the meaning
of human life, and this answer 1900 years ago
has been expressed in the Christian religion
and is likewise known to the vast majority of
all mankind.
This answer in a latent state lives in the con-

28 B&tbink yourselves
sciousness of all men of the Christian world of
our time, but it does not openly express itself
and serve as guidance for our life, only be-
cause, on the one hand, those who enjoy the
greatest authority, so-called scientists, being
under the coarse error that religion is a tem-
porary and outgrown step in the development
of mankind and that men can live without
religion, inculcate this error to those of the
masses who are beginning to be educated; and,
on the other hand, because those in power,
sometimes consciously, but often unconsciously
(being under the error that Church faith is
Christian religion), endeavor to support and
excite in the people crude superstitions given
out as the Christian religion.
If only these two deceptions were to be de-
stroyed, then true religion already latent in
men of our time would become evident and
obligatory.
To bring this about it is necessary that, on
the one hand, men of science should under-
stand that the principle of the brotherhood of
all men, and the rule of not doing unto others
what one does not wish for oneself, is not one
casual idea out of a multitude of human
theories which can be subordinated to any
other considerations, but is an incontestable
principle, standing higher than the rest, and
flowing from the changeless relation of man
to that which is eternal to God, and is religion,
all religion, and, therefore, always obligatory.
On the other hand, it is necessary that those
who consciously or unconsciously preach crude
superstitions under the guise of Christianity

B&tbink yourselves 29
should understand that all these dogmas, sacra-
ments, and rites which they support and preach
are not only, as they think, harmless, but are
in the highest degree pernicious, concealing
from men that central religious truth which is
expressed in the fulfillment of God's will, in
the service of men, and that the rule of acting
towards others as one would wish others to act
towards oneself is not one of the prescriptions
of the Christian religion, but is the whole of
practical religion, as indeed is stated in the
Gospels.
To bring about that men of our time should
uniformly place before themselves the ques-
tion of the meaning of life and uniformly an-
swer it, it is only necessary that those who re-
gard themselves as enlightened should cease
to think and to inculcate to other generations
that religion is atavism, the survival of a past
wild state, and that for the good life of men the
spreading of education is sufficient—i. e., the
spreading of the most varied knowledge which
is in some way to bring men to justice and to a
moral life. These men should understand in-
stead that for the good life of humanity relig-
ion is vital and that this religion already ex-
ists and lives in the consciousness of the men
of our time. Men who are intentionally and
unintentionally stupefying the people by church
superstitions should cease to do so, and recog-
nize that what is important and binding in
Christianity is not baptism, nor communion,
nor profession of dogmas, etc., but only love
to God and to one's neighbor and the fulfilling
of the commandment of acting toward others

30 B&tbink yours&luts
as one wishes others to act toward oneself-
and that in this lies all the law and the
prophets.
If only both pseudo-Christians and men of
science understood and preached to children
and to the uneducated these simple, clear and
necessary truths as they now preach their com-
plicated, confused and unnecessary theories, all
men would uniformly understand the meaning
of their lives and recognize one and the same
duties as flowing from this meaning.
CHAPTER IX.
But “How are we to act now, immediately
among ourselves in Russia, at this moment,
when our foes have already attacked us, are
killing our people and threatening us, what
should be the action?” I shall be asked, “of a
Russian soldier, officer, general, Czar, private
individual? Are we, forsooth, to allow our
enemies to ruin our possessions, to seize the
production of our labors, to carry away pris-
oners or kill our men? What are we to do
now that this thing has begun?”
But before the work of war was commenced,
by whomsoever it was commenced—every
awakened man must answer—before all else
the work of my life was commenced. And the
work of my life has nothing in common with
recognition of the rights of the Chinese, Japa-
nese, or Russians to Port Arthur. The work
of my life consists in fulfilling the will of Him
who sent me into this life. This will is known
to me. This will is that I should love my neigh-

B&think yourselves 3 I
bor and serve him. Then why should I, fol-
lowing temporary, casual, irrational and cruel
demands, deviate from the known eternal and
changeless law of all my life? If there be a
God, He will not ask me when I die (which
may happen at any moment) whether I retained
Chi-Nam-Po with its timber stores, or Port
Arthur, or even that conglomeration which is
called the Russian empire, which he did not
confide to my care, but he will ask me what I
have done with that life which he put at my
disposal—did I use it for the purpose for
which it was predestined, and under the condi-
tions for fulfilling which it was intrusted to
me? Have I fulfilled His law?
So that to this question as to what is to be
done now, when war is commenced, for me, a
man who understands his destination, what-
ever position I may occupy, there can be no
other answer than this, whatever be my cir-
cumstances, whether the war be commenced
or not, whether thousands of Russians or
Japanese be killed, whether not only Port
Arthur be taken, but St. Petersburg and Mos-
cow—I cannot act otherwise than as God de-
mands of men, and that, therefore, I as a man
can neither directly nor indirectly, neither by
directing nor by helping nor by inciting to it,
participate in war; I cannot, I do not wish to,
and I will not. What will happen immediately
or soon, from my ceasing to do that which is
contrary to the will of God, I do not and can-
not know, but I believe that from the fulfill-
ment of the will of God there can follow noth-

32 B&tbink yourselves
ing but that which is good for me and for all
men.
You speak with horror about what might
happen if we Russians at this moment ceased
to fight and surrendered to the Japanese what
they desire from us.
But if it be true that the salvation of man-
kind from brutalization and self-destruction
lies only in the establishment among men of
that true religion which demands that we
should love our neighbor and serve him (with
which it is impossible to disagree), then every
war, every hour of war, and my participation
in it, only renders more difficult and distant the
realization of this only possible salvation.
So that, even if one places one's self on the
unstable point of view of defining actions ac-
cording to their presumed consequences—even
then the surrender to the Japanese by the
Russians of all which the former desire of us,
beside the unquestionable advantage of the
cessation of ruin and slaughter, would be an
approach to the only means of the salvation of
mankind from destruction—whereas the con-
tinuance of the war, however it may end, will
be a postponement of that only means of sal-
vation.
“Yet even if this be so,” it is replied, “wars
can cease only when all men—or the majority
—will refuse to participate in them. But the
refusal of one man, whether he be Czar or sol-
dier, would only, unnecessarily, and without
the slightest profit to any one, ruin his life. If
the Russian Czar were now to throw up the
war he would be dethroned, perhaps killed, in

B&tbink yourselves 33
order to get rid of him; if an ordinary man
were to refuse military service, he would be
sent to a penal battalion and perhaps shot.
Why, then, without the slightest use should
one throw away one's life which may be
profitable to society?” is the common question
of those who do not think of the destination of
their life and therefore do not understand it.
But this is not what is said and felt by any
man who understands the destination of his
life—i.e., by any religious man. Such a man
is guided in his activity not by the presumed
consequences of his action, but by the con-
sciousness of the destination of his life. A
factory workman goes to his factory and in it
accomplishes the work that is allotted him
without considering what will be the conse-
quences of his labor. In the same way a sol-
dier acts, carrying out the will of his com-
manders. So acts a religious man in fulfilling
the work prescribed to him by God, without
arguing as to what precisely will come of that
work. Therefore for the religious man there
is no question as to whether many or few men
act as he does, or of what may happen to him
if he does that which he should do. He knows
that besides life and death nothing can happen,
and that life and death are in the hands of God,
whom he obeys.
A religious man acts thus and not other-
wise, not because he desires to act thus, nor
because it is advantageous to himself or to
other men, but because, believing that his life
is in the hands of God, he cannot act other-
wise.

34 B&tbink yourselves
In this lies the distinction of the activity of
religious men, and therefore it is that the sal-
vation of men from the calamities which they
inflict upon themselves can be realized only
in that degree in which they are guided in their
lives, not by advantage nor arguments, but by
religious consciousness.
CHAPTER X.
“But how about the enemies that attack us?”
“Love your enemies and ye will have none,”
is said in the teaching of the twelve apostles.
This answer is not merely words, as those may
imagine who are accustomed to think that the
recommendation of love to one's enemies is
something hyperbolical and signifies not that
which is expressed, but something else. This
answer is the indication of a very clear and
definite activity, and of its consequences.
To love one's enemies—the Japanese, the
Chinese, those yellow peoples towards whom
benighted men are now endeavoring to excite
our hatred—to love them means not to kill
them for the purpose of having the right of
poisoning them with opium, as did the Eng-
lish; not to kill them in order to seize their
land, as was done by the French, the Russians
and the Germans; not to bury them alive in
punishment for injuring roads, not to tie them
together by their hair, not to drown them in
their river Amur as did the Russians.
“A disciple is not above his master * * *
It is enough for a disciple that he be as his
master.”

Betbink yourselves 35
To love the yellow people, whom we call
our foes, means, not to teach them under the
name of Christianity absurd superstitions
about the fall of man, redemption, resurrec-
tion, etc., not to teach them the art of deceiv-
ing and killing others, but to teach them
justice, unselfishness, compassion, love—and
that not by words, but by the example of our
own good life.
And what have we been doing to them, and
are still doing?
If we did indeed love our enemies, if even
now we began to love our enemies the Japan-
ese, we would have no enemy.
Therefore, however strange it may appear
to those occupied with military plans, prep-
arations, diplomatic considerations, admin-
istrative, financial, economical measures, revo-
lutionary, socialistic propaganda, and various
unnecessary sciences, by which they think to
save mankind from its calamities, the deliver-
ance of man, not only from the calamities of
war, but also from all the calamities which
men inflict upon themselves, will take place
not through emperors or kings instituting
peace alliances, not through those who would
dethrone emperors, kings, or restrain them by
constitutions or substitute republics for mon-
archies, not by peace conferences, not by the
realization of socialistic programmes, not by
victories or defeats on land or sea, not by li-
braries or universities, nor by those futile
mental exercises which are now called science;
but only by there being more and more of
those simple men who, like the Dukhobors,

36 Betbink yourselves
Drojjin, Olkhovik in Russia, the Nazarenes in
Austria, Condatier in France, Tervey in Hol-
land, and others, having placed as their object,
not external alterations of life, but the closest
fulfillment in themselves of the will of Him
who has sent them into life, will direct all their
powers to this realization. Only such people,
realizing the Kingdom of God in themselves,
in their souls, will establish, without directly
aiming at this purpose, that external Kingdom
of God which every human soul is longing for.
Salvation will come to pass only in this one
way, and not in any other. Therefore what is
now being done by those who, ruling men, in-
spire them with religious and patriotic super-
stitions, exciting in them exclusiveness, hatred,
and murder, as well as by those who, for the
purpose of freeing men from slavery and op-
pression, invoke them to violent external rev-
olution, or think that the acquisition by men
of very much incidental, and for the most part
unnecessary, information, will of itself bring
them to a good life—all this, by distracting
men from what alone they need, only removes
them further from the possibility of salvation.
The evil from which men of the Christian
world suffer is that they have temporarily lost
religion.
Some people, having come to see the discord
between the existing religion and the degree
of mental and scientific development attained
by humanity at the present time, have decided
that in general no religion whatever is neces-
sary. They live without religion and preach
the uselessness of any religion of whatever

B&tbink yourselves 37
kind. Others holding to that distorted form
of the Christian religion which is now
preached, likewise live without religion, pro-
fessing empty external forms, which cannot
serve as guidance for men.
Yet a religion which answers to the demands
of our time does exist and is known to all men,
and in a latent state lives in the hearts of men
of the Christian world. Therefore that this
religion should become evident to and binding
upon all men, it is only necessary that edu-
cated men—the leaders of the masses—should
understand that religion is necessary to man,
that without religion men cannot live a good
life, and that what they call science cannot re-
place religion; and that those in power and
who support the old empty forms of religion,
should understand that what they support and
preach under the form of religion, is not only
not religion but is the chief obstacle to men's
appropriating the true religion which they al-
ready know, and which can alone deliver them
from their calamities. So that the only cer-
tain means of man's salvation consists merely
in ceasing to do that which hinders men from
assimilating the true religion which already
lives in their consciousness.
CHAPTER XI.
I had finished this article when news came
of the destruction of 6oo innocent lives op-
posite Port Arthur. It would seem that the
useless suffering and death of these unfor-
tunate deluded men who have needlessly and

38 Betbink yourselves
so dreadfully perished ought to disabuse those
who were the cause of this destruction. I am
not alluding to Makaroff and other officers—
all these men knew what they were doing, and
wherefore, and they voluntarily, for personal
advantage, for ambition, did as they did, dis-
guising themselves in pretended patriotism, a
pretense not condemned merely because it is
universal—I allude rather to those unfortu-
nate men drawn from all parts of Russia, who,
by the help of religious fraud and under fear
of punishment, have been torn from an honest,
reasonable, useful, laborious family life, driven
to the other end of the world, placed on a cruel,
senseless machine for slaughter and torn to
bits, drowned along with this stupid machine
in a distant sea, without any need or any pos-
sibility of advantage from all their privations,
efforts and sufferings or from the death which
overtook them.
In 1830, during the Polish war, the Adjutant
Vilijinsky sent to St. Petersburg by Klopitsky,
in a conversation held in French with Dibitch,
in answer to the latter's demand that the Rus-
sian troops should enter Poland, said to him:
“Monsieur le Marechal, I think that in that
case it will be quite impossible for the Polish
nation to accept this manifesto. . . . .
“Believe me, the Emperor will make no more
concessions.
“Then I foresee that, unhappily, there will
be war, that much blood will be shed, there
will be many unfortunate victims.”
“Do not think so; at most there will be Io,
Ooo who will perish on both sides, and that is

Betbink yourselves 39
all,” said Dibitch in his German accent, quite
confident that he, together with another man
as cruel and foreign to Russian and Polish life
as he was himself—Nicholas I-had the right
to condemn, or not to condemn, to death ten
or a hundred thousand Russians and Poles.
One hardly believes that this could have
been, so senseless and dreadful is it, and yet it
was; 60,000 maintainers of their families lost
their lives owing to the will of those men.
And now the same thing is taking place.
In order not to let the Japanese into Man-
churia and to expel them from Korea, not Io,
ooo, but fifty and more thousands will, accord-
ing to all probability, be necessary. I do not
know whether Nicholas II. and Kuropatkin
say like Dibitch in so many words that not
more than 50,000 lives will be necessary for
this on the Russian side alone, only and only
that; but they think it, they cannot but think
it, because the work they are doing speaks for
itself; that ceaseless stream of unfortunate
deluded Russian peasants now being trans-
ported by thousands to the far east—these are
those same—not more than 50,000 live Rus-
sian men whom Nicholas Romanoff and Alexis
Kuropatkin have decided they may get killed
and who will be killed in support of those stu-
pidities, robberies and every kind of abomina-
tion which were accomplished in China and
*Vilijinsky adds on his own behalf:-The Field
Marshal did not then think that more than sixty
thousand Russians alone would perish in this war,
not so much from the enemy's fire as from disease—
nor that he would himself be amongst their number.

4O B&tbink yourselves
Korea by immoral, ambitious men now sitting
peacefully in their palaces and expecting new
glory and new advantage and profit from the
slaughter of these 50,000 unfortunate de-
frauded Russian working men guilty of noth-
ing and gaining nothing by their sufferings
and death. For other people's land to which
the Russians have no right, which has been
criminally seized from its legitimate owners,
and which in reality is not even necessary to
the Russians—and also for certain dark deal-
ings by speculators, who in Korea wished to
gain money out of other people's forests—
many millions of money are spent, i.e., a great
part of the labor of the whole of the Russian
people, while the future generations of this
people are bound by debts, its best workmen
are withdrawn from labor and scores of thou-
sands of its sons are mercilessly doomed to
death. And the destruction of these unfor-
tunate men is already begun. More than this:
the war is being managed by those who have
hatched it so badly, so negligently, all is so
unexpected, so unprepared, that, as one paper
admits, Russia's chief chance of success lies
in the fact that it possesses inexhaustible hu-
man material. It is upon this that rely those
who send to death scores of thousands of Rus-
sian men! -
It is frankly said that the regrettable re-
verses of our fleet must be compensated on the
land. In plain language, this means that if the
authorities have badly directed things on sea
and by their negligence have destroyed not
only the nation's millions, but thousands of

B&tbink yourselves 4 I
lives, we can make it up by condemning to
death on land several more scores of thou-
sands!
When crawling locusts cross rivers it hap-
pens that the lower layers are drowned, until
from the bodies of the drowned is formed a
bridge over which the upper ranks can pass.
In the same way are the Russian people being
disposed of.
Thus the first lower layer is already begin-
ning to drown, indicating the way to other
thousands, who will all likewise perish.
And are the originators, directors, and sup-
porters of this dreadful work beginning to
understand their sin, their crime? Not in the
least. They are quite persuaded that they have
fulfilled, and are fulfilling, their duty, and
they are proud of their activity.
People speak of the loss of the brave Maka-
roff, who, as all agree, was able to kill men
very cleverly; they deplore the loss of a
drowned excellent machine of slaughter which
had cost so many millions of roubles, they dis-
cuss the question of how to find another mur-
derer as capable as the poor benighted Maka-
roff, they invent new, still more efficacious tools
of slaughter and all the guilty men engaged
in this dreadful work, from the Czar to the
humblest journalist, all with one voice call for
new insanities, new cruelties, for the increase
of brutality and hatred of one's fellow men.
“Makaroff is not the only man in Russia,
and every admiral placed in his position will
follow in his steps and continue the plan and

42 B&think yourselves
the idea of Makaroff, who has nobly perished
in the strife,” writes Novoe Vremya.
“Let us earnestly pray God for those who
had laid down their lives for the sacred Father-
land, without doubting for one moment that it,
the Fatherland, will give us new sons, equally
virtuous, for the future struggle, and find in
them an inexhaustible store of strength for a
worthy completion of the work,” writes the
St. Petersburg Viedomosti.
“A ripe nation will draw no other conclusion
from the defeat, however unprecedented, than
that we should continue, develop, and conclude
the strife; therefore let us find in ourselves
new strength; new heroes of the spirit will
arise,” writes the Russ, and so forth.
So murder and every kind of crime go on
with greater fury. People enthusiastically
admire the martial spirit of the volunteers who,
having come unexpectedly upon fifty of their
fellow men, slay all of them, or take possession
of a village and slaughter all its population, or
hang or shoot those accused of being spies—
i. e., of doing the very same thing which is re-
garded as indispensable and is constantly done
on our side. News about these crimes is re-
ported in pompous telegrams to their chief di-
rector, the Czar, who in return sends to his
virtuous troops his blessing on the continu-
ation of such deeds.
Is it not evident that if there be a salvation
from this position it is only one: that one
which Jesus teaches?
“Seek ye first the Kingdom of God and His
righteousness (that which is within you), and

B&tbink yours&luts 43
all the rest—i.e., all that practical welfare to-
ward which man is striving—will of itself be
realized.”
Such is the law of life: practical welfare
is attained not when man strives toward this
practical welfare—such striving, on the con-
trary, for the most part removes man from
the attainment of what he seeks; but only
when man, without thinking of the attainment
of practical welfare, strives towards the most
perfect fulfillment of that which before God,
before the Source and Law of his life, he re-
gards as right. Then only, incidentally, is
practical welfare attained.
So that the true salvation of men is only
one, the fulfillment of the will of God by each
individual man within himself—i. e., in that
portion of the universe which alone is subject
to his power. In this is the chief, the only,
destination of every individual man, and at the
same time this is the only means by which
every individual man can influence others, and,
therefore, to this, and to this only, should all
the efforts of every man be directed.
CHAPTER XII.
I had only just dispatched the last of the pre-
ceding pages of this article when the dreadful
news came of a new iniquity committed in re-
gard to the Russian people by those light-
minded men who, crazed with power, have ap-
propriated the right of managing them.
Again coarse and servile slaves of slaves,
dressed up in various dazzling attires—va-

44 B&tbink yourselves
rieties of generals wishing to distinguish them-
selves or to do a bad turn to each other or to
earn the right to add one more little star,
fingle-fangle or scrap of ribbon to their idiotic
glaring get-up, or else from stupidity or care-
lessness—again these miserable, worthless men
have destroyed amid dreadful sufferings thou-
sands of those honorable, kind, hard-working
laborers who feed them. And again this in-
iquity not only does not cause those respon-
sible for it to reflect and repent, but one hears
and reads only about its being necessary as
speedily as possible to mutilate and slaughter
a greater number of men and to ruin still more
families, both Russian and Japanese.
More than this, to prepare men for fresh
iniquities of this kind, the perpetrators of these
crimes, far from recognizing what is evident
to all—viz., that for the Russians this event,
even from their patriotic military point of
view, was a scandalous defeat—endeavor to
assure credulous people that these unfortunate
Russian laboring men—lured into a trap like
cattle into a slaughter-house, of whom several
thousands have been killed and maimed merely
because one general did not understand what
another general had said—have performed an
act of heroism because those who could not run
away were killed and those who did run away
remained alive. As to the fact that one of
these terrible immoral and cruel men, distin-
guished by the titles of generals, admirals.
drowned a quantity of peaceful Japanese, this
is also described as a great and glorious act of
heroism which must gladden the hearts of Rus-

Betbink yourselves 45
sians. And in all the papers are reprinted this
awful appeal to murder:
“Let the two thousand Russian soldiers
killed on the Ya-lu, together with the maimed
Retvisan and her sister ships, with our lost
torpedo-boats, teach our cruisers with what
devastation they must break in upon the shores
of base Japan. She has sent her soldiers to
shed Russian blood, and no quarter should
be afforded her. Now one cannot, it is sinful,
be sentimental; we must fight, we must direct
such heavy blows that the memory of them
shall freeze the treacherous hearts of the
Japanese. Now is the time for the cruisers to
go out to sea to reduce to ashes the towns of
Japan, flying as a dreadful calamity along its
beautiful shores. No more sentimentality.”
The frightful work commenced is contin-
ued. Loot, violence, murder, hypocrisy, theft
and, above all, the most fearful fraud—the dis-
tortion of religious teachings, both Christian
and Buddhistic—continue.
The Czar, the chief responsible person, con-
tinues to review the troops, to thank, reward
and encourage them; he issues an edict for the
calling out of the reserves; his faithful sub-
jects again and again lay down their property
and lives at the feet of him they call, only with
their lips, their adored Monarch. On the other
hand, desiring to distinguish themselves before
each other in deeds and not in words only,
they tear away the fathers and the bread-win-
ners from their orphaned families, preparing
them for slaughter. The worse the position of
Russia the more recklessly do the journalists

46 Betbink yourselves
lie, transforming shameful defeats into vic-
tories, knowing that no one will contradict
them, and they quietly collect money from sub-
scriptions and sales. The more money and la-
bor of the people is devoted to the war, the
more is grabbed by various authorities and
speculators who know that no one will convict
them because every one is doing the same.
The military, trained for murder, having
passed years in a school of inhumanity, coarse-
ness and idleness, rejoice—poor men—because.
besides an increase of their salary, the slaugh-
ter of superiors opens vacancies for their pro-
motion. Christian pastors continue to invite
men to the greatest of crimes, continue to com-
mit sacrilege, praying God to help the work of
war, and, instead of condemning, they justify
and praise that pastor, who, with the cross in
his hands on the very scene of murder, encour-
aged men to the crime. The same thing is
going on in Japan. The benighted Japanese
go in for murder with yet greater fervour,
owing to their victories; the Mikado also re-
views and rewards his troops; various generals
boast of their bravery, imagining that having
learned to kill they have acquired enlighten-
ment. So, too, groan the unfortunate working
people torn from useful labor and from their
families. So the journalists lie and rejoice
over their gains. Also probably—for where
murder is elevated into virtue every kind of
vice is bound to flourish—also probably all
kinds of commanders and speculators earn
money and Japanese theologians and religious
teachers no less than the military in the tech-

B&tbink yourselves 47
niques of armament do not remain behind the
Europeans in the techniques of religious deceit
and sacrilege, but distort the Buddhistic teach-
ing by not only permitting but justifying that
murder which Buddha forbade. The Budd-
histic scientist Soyen-Shaku, ruling over 8oo
monasteries, explains that although Buddha
forbade manslaughter he also said he could
never be at peace until all beings are united in
the infinitely loving heart of all things, and
that, therefore, in order to bring into harmony
that which is discordant it is necessary to fight
and kill men.”
*In the article it is said:—
“This triple world is my own possession. All the
things therein are my own children . . . . the
ten thousand things in this world are no more than
the reflections of my own self. They come from the
one source. They partake of the one body. There-
fore I cannot rest quiet, until every being, even the
smallest possible fragment of existence, is settled
down to its proper appointment.”
- - - This is the position taken by the
Buddha, and we, his humble followers, are but to
walk in his wake.
Why, then, do we fight at all?
Because we do not find this world as it ought to
be. Because there are here so many perverted crea-
tures, so many wayward thoughts, so many ill-di-
rected hearts, due to ignorant subjectivity. For
this reason Buddhists are never tired of combating
all productions of ignorance, and their fight must
be to the bitten end. They will show no quarter.
They will mercilessly destroy the very root from
which arises the misery of this life. To accomplish
#. end they will never be afraid of sacrificing their
lves. . - -
There follow, just as is usual with us, entangled

48 B&think yourselves
It is as if there had never existed the Chris-
tian and Buddhistic teaching about the unity
of the human spirit, the brotherhood of men,
love, compassion, the sacredness of human life.
Men, both Japanese and Russians, already en-
lightened by the truth, yet like wild animals,
throw themselves upon each other with the
sole desire to destroy as many lives as possible.
Thousands of unfortunates groan and writhe
in cruel sufferings and die in agony in Japan-
ese and Russian field hospitals, asking them-
selves in bewilderment why this fearful thing
was done with them, while other thousands are
already rotting in the earth or on the earth or
floating in the sea, in swollen decomposition.
And scores of thousands of wives, fathers,
mothers, children, are bemoaning their bread-
winners, uselessly destroyed. Yet all this is
still too little, new and newer victims are being
prepared. The chief concern of the Russian
organizers of slaughter is that on the Rus-
sian side the stream of food for cannon—three
thousand men per day doomed to destruction—
should not be interrupted for one minute. The
Japanese are preoccupied with the same thing.
arguments about self-sacrifice and kindness, about
the transmigration of souls and about much else—
all this for the sole purpose of concealing the simple
and clear commandment of Buddha: not to kill.
Further it is said: “The hand that is raised to
strike and the eye that is fixed to take aim do not
belong to the individual, but are the instruments
utilized by a principle higher than transient exist-
ence.”
(“The Open Court,” May, 1904. “Buddhistic
Views of War,” by the Right Rev. Soyen-Shaku.)

Betbink yourselves 49
The locusts are being incessantly driven down
into the river in order that the rows behind
may pass over the bodies.
Nothing shows more evidently than the
speeches of M. Muravieff and Professor Mar-
tens about the Japanese war not contradicting
The Hague Peace Conference—nothing shows
more obviously than these speeches to what an
extent, amongst the men of our time, the
means for the transmission of thought—
speech—is distorted, and how the capacity for
clear, rational thinking is completely lost.
Thought and speech are of use for the purpose,
not of serving as a guide for human activity,
but of justifying any activity, however crim-
inal it may be. The late Boer war, and the
present Japanese war, which can at any mo-
ment pass into a universal slaughter, have
proved this beyond all doubt. All anti-military
discussions can as little contribute to the ces-
sation of war as the most eloquent and per-
suasive considerations addressed to fighting
dogs, as to its being more advantageous to di-
vide the piece of meat over which they are
struggling, than to mutilate each other, and
lose the piece of meat, which will be carried
º by some passing dog not joining in the
ght.
It is comprehensible that a heathen, a Greek,
a Roman, even a medieval Christian, ignorant
of the Gospel and blindly believing all the pre-
scriptions of the Church, might fight, and,
fighting, pride himself on his military achieve-
ments; but how can a believing Christian, or
even a sceptic, involuntarily permeated by the

50 B&tbink yourselves
Christian ideals of human brotherhood and
love, which have inspired the works of the
philosophers, moralists, and artists, of our
time; how can such take a gun, or stand by a
cannon, and aim at a crowd of his fellow-men,
desiring to kill as many of them as possible?
When will this cease, and the deceived peo-
ple at last recover themselves and say: “Well,
go you yourselves, you heartless Czars, Mi-
kados, ministers, bishops, priests, generals, edi-
tors, speculators, or however you may be called,
go yourselves under these shells and bullets,
but we do not wish to go and we will not go.
“Leave us in peace; to plough, and sow, and
build, and also feed you, you sluggards.” It
would be so natural to say this now, when
amongst us in Russia resounds the weeping
and wailing of hundreds of thousands of moth-
ers, wives, and children, from whom are being
snatched away their bread-earners, the so-
called “reserve.” These same men, the ma-
jority of the reserve, are able to read; they
know what the Far East is, they know that war
is going on, not for anything which is the least
necessary to Russia, but for some dealings in
strange land, leased lands, as they themselves
call them, on which it seemed advantageous to
some corrupt speculators to build railways and
so gain profit; also they know, or might know,
that they will be killed like sheep in a slaugh-
ter-house, since the Japanese possess the latest
improvements in tools of murder which we do
not, as the Russian authorities who are sending
these people to death had not thought in time
of furnishing themselves with the same

B&tbink yours&luts 5 I
weapons as the Japanese. Knowing all this,
it would indeed be so natural to say, “Go you,
those who have brought on this work, all you
to whom war is necessary, and who justify it;
go you, and face the Japanese bullets and
mines, but we will not go, because we not only
do not need to do this, but we cannot under-
stand how it can be necessary to any one.”
But no, they do not say this; they go, and
they will continue to go. They cannot but go
as long as they fear that which ruins the body
and not that which ruins both the body and the
soul.
“Whether we shall be killed,” they argue,
“or maimed in these chinnampos, or whatever
they are called, whither we are driven, we do
not know; it yet may happen that we shall get
through safely, and, moreover, with rewards
and glory like those sailors who are now being
feasted all over Russia, because the Japanese
bombs and bullets did not hit them but some-
body else; whereas, should we refuse we
should be certainly sent to prison, starved,
beaten, exiled to the province of Yakoutsk,
perhaps even killed immediately.” So with
despair in their hearts, leaving behind a good
rational life, leaving their wives and their chil-
dren—they go.
Yesterday I met a Reservist soldier accom-
panied by his mother and wife. All three were
riding in a cart; he had had a drop too much;
his wife's face was swollen with tears. He
turned to me:
“Good-bye to three! Lyof Nikolaevitch, off
to the Far East.”

52 Betbink yourselves
“Well, art thou going to fight?”
“Well, some one has to fight!”
“No one need fight!”
He reflected for a moment. “But what is
one to do, where can one escape?”
I saw that he had understood me, had under-
stood that the work to which he was being sent
was an evil work.
“Where can one escape?” That is the pre-
cise expression of that mental condition, which
in the official and journalistic world is trans-
lated into the words, “For the Faith, the Czar,
and the Fatherland.” Those who, abandoning
their hungry families, go to suffering, to death,
say as they feel: “Where can one escape?”
Whereas those who sit in safety in their
luxurious palaces say that all Russian men are
ready to sacrifice their lives for their adored
Monarch, and for the glory and greatness of
Russia.
Yesterday, from a peasant I know, I received
two letters, one after the other.
This is the first:
“Dear Lyof Nikolaevitch—Well, to-day I
have received the official announcement of my
call to the Service, to-morrow I must present
myself at the headquarters. That is all. And
after that—to the Far East to meet the Japan-
ese bullets.
“About my own, and my household's grief, I
will not tell you; it is not you who will fail to
understand all the horror of my position and
the horrors of war, all this you have long ago
painfully realized, and you understand it all.
How I have longed to visit you, to have a talk

Betbink yourselves 53
with you. I had written to you a long letter, in
which I had described the torments of my
soul; but I had not had time to copy it, when I
received my summons. What is my wife to
do now with her four children? As an old
man, of course, you cannot do anything your-
self for my folks, but you might ask some of
your friends in their leisure to visit my or-
phaned family. I beg you earnestly that if my
wife proves unable to bear the agony of her
helplessness with her burden of children and
makes up her mind to go to you for help and
counsel you will receive and console her. Al-
though she does not know you personally, she
believes in your word, and that means much.
“I was not able to resist the summons, but
I say beforehand that through me not one
Japanese family shall be orphaned. My God!
how dreadful is all this—how distressing and
painful to abandon all by which one lives, and
in which one is concerned.”
The second letter is as follows:
“Kindest Lyof Nikolaevitch—Only one day
of actual service has passed, and I have al-
ready lived through an eternity of most des-
perate torments. From 8 o'clock in the morn-
ing till 9 in the evening we have been crowded
and knocked about to and fro in the barrack
yard, like a heard of cattle, the comedy of
medical examination was three times repeated,
and those who had reported themselves ill did
not receive even ten minutes' attention before
they were marked ‘Satisfactory.’ When we,
these two thousand satisfactory individuals,
were driven from the military commander to

54 B&think yourselves
the barracks, along the road spread out for
almost a verst stood a crowd of relatives,
mothers, and wives, with infants in arms, and
if you had only heard and seen how they
clasped their fathers, husbands, sons, and
hanging round their necks wailed hopelessly!
Generally I behave in a reserved way and can
restrain my feelings, but I could not hold out,
and I also wept.” (In journalistic language
this same is expressed thus: “The upheaval of
patriotic feeling is immense.”)
“Where is the standard that can measure all
this immensity of woe now spreading itself
over almost one-third of the world? And we,
we are now that food for cannon, which in the
near future will be offered as sacrifice to the
God of vengeance and horror.
“I cannot manage to establish my inner
balance. Oh! how I execrate myself for this
double-mindedness which prevents my serving
one Master and God.”
This man does not yet sufficiently believe
that what destroys the body is not dreadful,
but that which destroys both the body and the
soul, therefore he cannot refuse to go, yet
while leaving his own family he promises be-
forehand that through him not one Japanese
family shall be orphaned; he believes in the
chief law of God, the law of all religions—to
act towards others as one wishes others to act
towards oneself. Of such men more or less
consciously recognizing this law, there are in
our time, not in the Christian world alone, but
in the Buddhistic, Mahomedan, Confucian,

B&tbink yourselves 55
and Brahminic world, not only thousands but
millions.
There exist true heroes, not those who are
now being feted because, having wished to kill
others, they were not killed themselves, but
true heroes who are now confined in prisons
and in the province of Yakoutsk for having
categorically refused to enter the ranks of
murderers, and who have preferred martyr-
dom to this departure from the law of Jesus.
There are also such as he who writes to me,
who go, but who will not kill. But also that
majority which goes without thinking, and en-
deavors not to think of what it is doing, still
in the depth of its soul, does not already feel
that it is doing an evil deed by obeying au-
thorities who tear men from labor and from
their families, and send them to needless
slaughter of men, repugnant to their soul and
their faith; and they go only because they are
so entangled on all sides that—“Where can
one escape?”
Meanwhile those who remain at home not
only feel this but know and express it. Yes-
terday in the high road I met some peasants
returning from Toula. One of them was
reading a leaflet as he walked by the side of
his cart.
I asked, “What is that? a telegram?”
“This is yesterday's, but here is one of to-
day.”
He took another out of his pocket. We
stopped. I read it.
“You should have seen what took place yes-

56 B&tbink yourselves
terday at the station,” he said. “It was dread-
ful.”
“Wives, children, more than a thousand of
them, weeping. They surrounded the train,
but were allowed no further. Strangers wept,
looking on. One woman from Toula gasped
and fell down dead; five children. They have
since been placed in various institutions, but
the father was driven away all the same. . . .
What do we want with this Manchuria, or
whatever it is called? There is sufficient land
here. And what a lot of people and of prop-
erty has been destroyed.”
Yes, the relation of men to war is now quite
different from that which formerly existed
even so lately as the year '77. That which is
now taking place never took place before.
The papers set forth that during the recep-
tion of the Czar, who is traveling about Rus-
sia for the purpose of hypnotizing the men
who are being sent to murder, indescribable
enthusiasm is manifested among the people.
As a matter of fact, something quite different,
is being manifested. From all sides one hears
reports that in one place three reservists have
hanged themselves; in another spot two more;
in yet another about a woman whose husband
had been taken away, bringing her children to
the conscription committee-room and leaving
them there; while another hanged herself in
the yard of the military commander. All are
dissatisfied, gloomy, exasperated. The words,
“For the Faith, the King and the Fatherland,”
the national anthem, and shouts of “Hurrah!”
no longer act upon people as they once did.

B&think yourselves 57
Another warfare of a different kind—the
struggling consciousness of the deceit and sin-
fulness of the work to which people are being
called is more and more taking possession of
the people.
Yes, the great strife of our time is not that
now taking place between the Japanese and
the Russians, nor that which may blaze up
between the white and yellow races, not that
strife which is carried on by mines, bombs, bul-
lets, but that spiritual strife which without
ceasing has gone on and is now going on be-
tween the enlightened consciousness of man-
kind now waiting for manifestation and that
darkness and that burden which surrounds and
oppresses mankind.
In His own time Jesus yearned in expecta-
tion, and said:
“I came to cast fire upon the earth, and
how I wish that it were already kindled.”
(Luke xii., 49).
That which Jesus longed for is being ac-
complished, the fire is being kindled. Then
do not let us check it, but let us spread and
serve it.
13 May, 1904.
I should never finish this article if I were to
continue to add to it, all that corroborates its
essential idea. Yesterday the news came in
of the sinking of the Japanese iron-clads, and
in the so-called higher circles of Russian fash-
ionable, rich, intellectual society they are,
without the slightest conscientious scruples, re-
joicing at the destruction of a thousand hu-
man lives. Yet to-day I have received from a

58 B&tbink yourselves
simple seaman, a man standing on the lowest
plane of society, the following letter:*
Letter from sailor (there follows his Chris-
tian name, father's name and surname):
“Much respected Lyof Nikolaevitch, I greet
you with a low bow, with love, much respected
Lyof Nikolaevitch.
“I have read your book. It was very pleas-
ant reading for me. I have been a great lover
of reading your works. Well, Lyof Nikol-
aevitch, we are now in a state of war, please
write to me whether it is agreeable to God or
not that our commanders compel us to kill. I
beg you, Lyof Nikolaevitch, write to me,
please, whether or not the truth now exists on
earth. Tell me, Lyof Nikolaevitch. In church
here a prayer is being read, the priest mentions
the Christ-loving army. Is it true or not that
God loves war? I pray you, Lyof Nikolae-
vitch, have you got any books from which I
could see whether truth exists on earth or not.
Send me such books. What they cost, I will
pay. I beg you, Lyof Nikolaevitch, do not
neglect my request. If there are no books, then
send me a letter. I will be very glad when I
receive a letter from you. I will await your
letter with impatience. Good-bye for the pres-
ent. I remain alive and well and wish the
same to you from the Lord God. Good health
and good success in your work.”
There follows the address—Port Arthur, the
*This letter is written in a most illiterate way,
º: with mistakes in orthography and punctuation.
(Trans.)

Betbink yourselves 59
name of the ship on which the correspondent
serves, his rank, and his name.
In a direct way, in words, I cannot answer
this dear, serious, and truly enlightened man.
He is in Port Arthur, with which there no
longer is any communication either by letter or
telegraph. But we still have a mutual means
of communication. This means is that God, in
whom we both believe and concerning whom
we both know, that war is not according to
His will. The doubt which has arisen in his
soul, contains at the same time its own solu-
tion. And this doubt has now arisen and is
living in the souls of thousands and thousands
of men, not only Russians, and not only Japa-
nese, but all those unfortunate people who are
compelled by violence to fulfill the act most
repellant to human nature.
The hypnotism by which people have been
stupefied and by which governments still en-
deavor to stupefy them soon passes off, and its
effect is becoming weaker and weaker; where-
as, the doubt as to “whether or not it be agree-
able to God that our commanders compel us to.
kill” grows stronger and stronger, cannot in
any way be extinguished, and keeps spreading
further and further.
The doubt as to “whether or not it be agree-
able to God that our commanders compel us to
kill”—this is a spark of that fire which Jesus
kindled upon earth and which is beginning to
spread. To know and feel this is a great joy.
Leo Tolstoy.
Yasnaya Poliana, May 21, 1904.

RESIST NOT EVIL
By
CLARENCE S. DARROW
[Taken from the Preface]
The following pages were inspired by the writings
of Tolstoy, who was the first, in fact, the only, author
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RESIST NOT EVIL
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II.
III.
IV.
W.
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Civil Government.
Theory of Crime and Punishment.
Remedial Effect of Punishment.
Cause of Crime.
The Proper Treatment of Crime.
Impossibility of Just Judgment.
The Judge of the Criminal.
The Measure of Punishment.
Who Deserve Punishment.
Natural Law and Conduct.
Rules Governing Penal Codes and Their Victims
The Machinery of Justice.
The Right Treatment for Violence.
WI.
VII.
VIII.
IX.
X.
XI.
XII.
XIII.
XIV.
xv.
XVI.
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A PERSIAN PEARL
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By
CLARENCE S. DARROW
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—Chicago Record-Herald.
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The New Star Chamber
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clearly and logically traced to its sources in this
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We are here shown what influences have conspired to
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been published in years that goes so far in so little
space as this work. * * * The book is emphatically
one to be read.”
—Chicago Daily News.
“There is nothing in the book that will not richly
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THE SOCIAL PIONEERS SERIES
William Lloyd Garrison
Non-Resistant and Abolitionist
By
Ernest crosby
Author of “Tolstoy as a Schoolmaster,” “Tolstoy and His Mes-
sage,” “Swords and Plowshares,” “Plain Talk
in Psalm and Parable,” etc.
Society for the past century and more has been
rapidly evolving. In this advance, involving many
industrial and social changes, certain men and
women take the lead as pioneers, exploring the paths
along which the world must follow—ascertaining and
teaching new truths, and making or urging those
experiments upon which the future state of man
depends.
Such are the “Social Pioneers” whose lives we
propose to present in this series with a view to giv-
ing in concise form the lesson of their careers.
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