superstition with which men shield themselves against their failure to comprehend the meaning of life. Thus while in Paris the sight of capital punishment revealed to me all the ghastliness of this superstition of progress. When I beheld how the head was severed from the body, and how the one and the other each in turn thumped in the box, I understood not with my reason, but with my whole soul, that no theory of progress, no theory of the reasonableness of our present mode of living, could justify this one deed; that even if all men ever since creation, on whatever theory, had found that this must be, I know that this need not be; that this is evil; that the judge of all this, what is good and needful, is not what men say and do, is not the theory of progress, but I with my heart.”
12. Trust ye, therefore, your heart ere you trust your logic. Whatever the heart dictates must be from God, logic or no logic; whatever the heart rebels against must be from the Devil, reason or no reason. Time never yet was when the Devil lacked reasons; and if he can find reasons nowhere else, he at last finds them in science and in Scripture. Next to the slaveholders themselves, the last to forsake the sinking ship of slavery, were the preachers of the gospel of the brotherhood of man, who argued finely from Scripture twisted for the purpose, that the great God having made Mr. Preacher white and Mr. Negro black, had therefore intended that black shall be the minion of white. Time never was when reason and logic most inexorable could not find excuse most sufficient for the shedding of blood of brother by brother, for the burning of village and town, for the erecting of luxurious palace within stone's-throw of the homeless. Time never was when logic could not show the fine propriety, nay, the utmost necessity, for competition and struggle for existence; when men, who might create a paradise of this green earth of ours, if they but chose to help one another, transform themselves into pigs, jostling and pushing one another at the trough, and grunting with satisfaction abundant at having driven the weaker piglet off into starvation,—all of which is our modern, necessary competition in business; and this is logical, reasonable, scientific struggle for existence!
13. No, no, my friends, let logic cry never so loudly at the necessity of struggle for existence, and competition for bread between men, when the great God hath provided enough for a hundredfold of the present number of men if they but chose to help one another. The heart saith it is wrong; and whatever logic makes it out to be right is accursed, is from the Devil; and it is for ye, if ye are to become the children of the Prince of Light, and not the children of the Prince of Darkness, to have none of such logic, and trust the God within you, who dwelleth not in your heads, but in your hearts.
14. And once more, out of this fundamental idea of the supremacy of love and the brotherhood of all men,—of all men, observe,—follows the insistence of Tolstoy upon the words of Christ,—“Give to him that asketh.” For it is not for man to judge his neighbor, but for God. To Tolstoy, therefore, all men are his brothers, the unworthy as well as the worthy; or rather, he never asks whether they be worthy. To him therefore the law of Christ stands not for utility, nor for fear of consequence, but for mercy and trust in God. Hence Tolstoy would never fear to help from what are branded as sentimental motives. And the third articulate utterance in the message of Tolstoy is therefore the supremacy in charity of the sentiment which comes from God over the logic which comes from the Devil.
15. Relief given from sentimental motives (from mere love of helping for its own sake) only keeps the pauper population alive, we are told by our scientific charities. Heinous, indeed, is the awful crime of keeping pauper population alive; and heinous, indeed, is the crime of having any sentiment of heart in an age of progress of species and self-respecting supply and demand. Then the great God who sendeth his sunshine and his rain upon members of Associated Charities as well as upon members of Dissociated Charities, upon the worthy as well as upon the unworthy, upon the properly introduced as well as upon the improperly introduced,—then his beneficence is verily sentimental. Yes, my friends, the great God is the great sentimentalist, for he blesseth men and bestoweth his mercy upon them not because they are deserving, but because he loveth to be merciful. When the flower buddeth forth in the spring with matchless beauty, no label is tacked on to its stem with ominous reminder: “Not to be gazed at by the eyes of the unworthy. All worthy persons, of good moral character, can obtain tickets by applying to Archangel Michael.” When under His eternal laws the cooling spring babbleth forth merrily from the cave, whispering to the weary, heated wanderer, “Come thou hither, and be refreshed,” no sign-board is placed at its entrance: “Beware! this spring is only for the worthy; members of the pauper population are warned, under penalty of law, not to trespass on these premises.” Verily, I say unto ye, the Lord God is the sentimentalist of sentimentalists!
16. And the Son of God, like unto his Father, was also a sentimentalist. When the sinner came unto him in her distress, he did not inquire for her letters of introduction; he did not inquire whether she was indorsed in most acceptable society-fashion by the leading ministers of the town. He did not lift the skirts of his garments in scorn of the person unworthy of his company; he gave no orders to his butlers that when Madame Sinner calls next he is not at home for her. Nay, Christ did not even send down to the Central Office of the Associated Charities to look up poor sinner's record. Without much parley he stretched forth his holy hand, gave it to his pauper sister, and with a voice of love spake, “Go thy ways in peace, thou art forgiven!” Verily, I say unto you, Christ was a sentimentalist of sentimentalists.
17. And the father of the prodigal son was only increasing pauperism when he received the unworthy youth with open arms; he had set a premium (in the words of our scientific charities) upon other sons becoming likewise prodigal.
18. And so is a sentimentalist every noble soul that believeth in God's wisdom more than in man's wisdom; that believeth more in the power of trust than in the power of fear; more in mercy than in calculation; more in charity than in justice; more in love than in political economy; more in Christ than in Octavia Hill; more in the Gospels than in Parliamentary Poor Reports. By their fruits ye shall judge them. If the fear of pauperism result in excusing that vilest of sins, the withholding of help by one brother from another, then away with scientific charity and its talked-of diminution of pauperism; and if the lending of a helping hand even to the unworthy be the result of sentimentalism, then welcome sentimentalism, blessed be sentimentalism!
19. The obedience to the commands of Christ has thus furnished Tolstoy with a basis for existence which he had hitherto sought in vain from science and metaphysics; the obedience to the commands of Christ has thus furnished Tolstoy a solution of social problems which he had hitherto sought in vain in ethics and sociology; and lastly, obedience to the commands of Christ has furnished Tolstoy a solution of financial problems found neither in political economy nor in statistics. And the fourth articulate utterance in the message of Tolstoy is his merciless distinction between the money of the poor, which they have earned by their toil, and the money of the rich, which they have forfeited by their idleness.
20. Tolstoy is thus the preacher, the cause of a change in the hearts of men; but while he is thus a cause unto others, he himself is likewise an effect of the change which has begun to take place in the hearts of men. The possibility of a Tolstoy in the nineteenth century is the most hopeful sign of the times with regard to the social brotherhood of men. In theology, the feeling of the equality of men before God has so permeated the minds of men, that the claim of superiority which formerly each made over the other, though still tacitly implied, is now no longer upheld by sober thinking folk; in politics, too, equality of men before the law has at last become acknowledged, if not always in practice, at least in theory. And if monarchies and aristocracies still do exist, it is not because all concerned in the decision have deliberately decided for them, but because it is safer to endure irrational institutions that are old, than to undertake the sudden establishment of rational institutions that are new. Only in the social field the feeling of the equality of men has not yet permeated them enough to rouse their souls against the present division of society into industrial lords on the one hand, and industrial slaves on the other. That two men born on the same day, at the same hour, in the same nakedness, one in a palace without his merit, the other in a hovel without his fault, should each pass his lifetime, the one in luxury and idleness, the other in want and toil, is
