which was nothing to them.
95 In Anna Karinina Tolstoy relates how Levin (his own portrait) is persuaded by his friends to come to a provincial town for the triennial election of a new Marshal of the nobility. While his cousins and his brother-in-law, Stiva Oblonsky, are in great excitement around him, wishing to get rid of the former Marshal and to elect another who will understand the interests of the nobility better, Levin is perfectly indifferent, cannot understand their agitation and thinks only of one thing : how to get out of the town and return as quickly as possible to his vUlage. He had evidently no inkling of his obUgations to the nobles of his province.
The famous Tolstoyism has much in conmaon with the tenets of the German sects which have long existed in Russia. When they settled in Russia, the German colonists at once began to attack the Orthodox Church, which they could not understand. They founded religious sects, the spirit of which was essentially Protestant, tried to propagate their ideas among our peasants, and sometimes made proselytes. The best known of these sects are : " Shtunda," " Dubohore," and " Molokane." Like a true German colonist, Tolstoy also founded a Protestant sect, the " Tolstoyans," and warred against our Church all his life. My compatriots were simple enough to take his religious ideas for Russian ideas, but foreigners were more clear-sighted. In their studies on Russia, many EngUsh and French writers have noted with surprise the affinity between Tolstoy's ideas and those of our different Germanic sects. The ignorance of my compatriots arises probably from the fact that in Russia no one attached any importance to the German origin of the Tolstoy family. Let us hope that there will yet be a biographer of the seer of Yasnaia Poliana, who will study him from the point of view of this origin. Then we shall get a real Tolstoy.
XXVI
DOSTOYEVSKY THE SLAVOPHIL
The Writer's Journal had an immense success; nevertheless, my father ceased its publication at the end of the second year, and began to write The Brothers Kara-mazov. Art claimed him, telling him that he was a novelist and not a pubUcist. The Brothers Karamazov, which many critics consider the best of Dostoyevsky's novels, is one of those works which every writer bears in his heart and ponders for years, putting off the actual writing of it till the time when he shall have achieved perfection in his craft. My father did not believe he had reached this goal; he was too severe a judge to have thought so. But something told him that he had not much longer to live. " This will be my last book," he said to his friends when he told them he was going to write The Brothers Karamazov.
Such novels, analysed, meditated upon, caressed, so to say, for years, are generally full of autobiographical details; we find in them the impressions of childhood, youth and maturity. This was the case with The Brothers Karamazov. As I have said above, Ivan Karamazov, according to a family tradition, is a portrait of Dostoyevsky in his youth. There is also a certain likeness between my father and Dmitri Karamazov, who perhaps represents the second period of the author's life, that between his penal servitude and his long sojourn in Europe after his second marriage. Dmitri resembles my father in his Schilleresque, sentimental and romantic characteristics, and his naivete in his relations with women. Just such an one must Dostoyevsky have been when he took such creatures as Maria Dmitrievna and Pauline N for women worthy of respect. But his closest affinity with Dmitri comes out in the arrest, the interrogation, and the sentence of the young man. When he made this trial so important a part of his book, Dostoyevsky evidently wished to record his own sufferings during the Petra-chevsky proceedings.
There is also something of Dostoyevsky in the staretz Zossima. The autobiography of this character was, in fact, my father's biography, at least so far as it relates to his youth. Dostoyevsky placed Zossima in provincial surroundings, in a humbler rank of life than his own, and wrote his autobiography in that curious, somewhat old-fashioned language adopted by our monks and priests. Nevertheless, we recognise in it all the essential facts of Dostoyevsky's childhood: his love for his mother and his elder brother, the impression made upon him by the masses he had listened to as a child; the book. Four Hundred Bible Stories, which was his favourite book; his departure for the Military School in Petersburg, where, according to the staretz Zossima, he was taught to speak French and to behave properly in society, but where at the same time he imbibed so many false ideas that he became " a savage, cruel, stupid creature." This was probably my father's opinion of the education he had received at the Engineers' School.
Although my father gave his own biography to Zossima, he was not content to create an imaginary staretz. He wished to study the type from nature, and before beginning The Brothers Karamazov he made a pilgrimage to the monastery of Optina Pustin, which is not very far from Moscow. This monastery was greatly venerated by my compatriots and looked upon as the centre of Orthodox civilisation; its monks were renowned for their scientific attainments. My father visited it in company with his disciple, the future philosopher, Vladimir Solowiev. Dostoyevsky was much attached to him, and some persons supposed that he had described Solowiev in the person of Aliosha Karamazov.96 The monks of Optina Pustin were informed of Dostoyevsky's proposed visit, and they received him very cordially. They knew that he Intended to describe the monastery in his new novel, and each monk wished to make him the confidant of ideas and hopes for the regeneration of the Church by the re-establishment of the Patriarchate. It is obvious that my father merely gave a literary form to the speeches of Zossima, Father Paissy and Father losef. In such a momentous matter as a religious question he preferred to let the monks speak, since they could speak with authority and knowledge. The personaUty of the staretz Ambrosius, who was the original of Zossima, made a great impression on Dostoyevsky; he spoke of it with emotion after his return from his pilgrimage. The success of The Writer's Journal, the enthusiasm with which the inhabitants of Petersburg received Dostoyevsky at the literary soiries, the prestige he enjoyed among the students attracted the attention of people who felt more interest in the politics than in the literature of their country. These patriots saw no less clearly than Dostoyevsky the abyss between the Russian masses and the intellectuals, which was widening every day. They longed to fill it; they dreamed of establishing patriotic schools, to accustom our young people to devote themselves to the great Orthodox work, our heritage from dying Byzantium, instead of allowing themselves to be carried away by the socialistic Utopias of Europe. A whole society of patriots gathered round my father, foremost among whom were Constantin Pobedonoszev and General Tcherniaev. Pobedonoszev was much liked and appreciated by the Emperor Alexander III, who kept him as his almost omnipotent Minister throughout his reign. Dostoyevsky did not share all the somewhat narrow views of his new friend, but he loved him for his fervid patriotism and his honesty, an uncommon quality in Russia. It was probably this quality which made Dostoyevsky choose him as the guardian of his children in the event of his premature death. Pobedonoszev accepted the responsibilities, and, in spite of his preoccupation with affairs of state, watched over us until my brother's majority, refusing to touch the money due to him as guardian. He had, however, never had any children of his own, and knew little about education, so he had not much influence upon us.
96 I think myself that Aliosha represents my father in early manhood.
General Tcherniaev was an ardent Slavophil. Touched by the sufferings of the Slav peoples, he went to Serbia, collected an army of volunteers and fought bravely against the Turks. His chivalrous exploits produced such enthusiasm in Russia that Alexander II was obliged to declare war on the Turks, and deliver the Slavs from the Turkish yoke. This war had just come to an end, and Tcherniaev returned to Russia. Later, he was appointed Governor-General of our provinces in Central Asia; but in 1879 he was living in Petersburg with his family, and came to see Dostoyevsky every day. Whenever I went into my father's study I found the General seated in his usual place on the sofa, discussing the future confederation of the Slav peoples. My father took the deeplest interest in this question. A Slav Benevolent Society had just been founded in Petersburg under the presidency of a great Russian patriot, Prince Alexander Vassiletchikov. My father was offered the vice-presidency, and he accepted
