War and Peace

by Leo Tolstoy

“It is not enough for me to know what I have in me—everyone must know it: Pierre, and that young girl who wanted to fly away into the sky, everyone must know me, so that my life may not be lived for myself alone while others live so apart from it, but so that it may be reflected in them all, and they and I may live in harmony!”

In Prince Andrew’s eyes Speránski was the man he would himself have wished to be—one who explained all the facts of life reasonably, considered important only what was rational, and was capable of applying the standard of reason to everything.

“The whole plan of our Order should be based on the idea of preparing men of firmness and virtue bound together by unity of conviction—aiming at the punishment of vice and folly, and patronizing talent and virtue: raising worthy men from the dust and attaching them to our Brotherhood. Only then will our Order have the power unobtrusively to bind the hands of the protectors of disorder and to control them without their being aware of it. In a word, we must found a form of government holding universal sway, which should be diffused over the whole world without destroying the bonds of citizenship, and beside which all other governments can continue in their customary course and do everything except what impedes the great aim of our Order, which is to obtain for virtue the victory over vice. This aim was that of Christianity itself. It taught men to be wise and good, and for their own benefit to follow the example and instruction of the best and wisest men. “At that time, when everything was plunged in darkness, preaching alone was of course sufficient. The novelty of Truth endowed her with special strength, but now we need much more powerful methods. It is now necessary that man governed by his senses should find in virtue a charm palpable to those senses. It is impossible to eradicate the passions; but we must strive to direct them to a noble aim, and it is therefore necessary that everyone should be able to satisfy his passions within the limits of virtue. Our Order should ...

At that meeting he was struck for the first time by the endless variety of men’s minds, which prevents a truth from ever presenting itself identically to two persons.

“the chief duty of a true Mason, as I have told you, lies in perfecting himself. We often think that by removing all the difficulties of our life we shall more quickly reach our aim, but on the contrary, my dear sir, it is only in the midst of worldly cares that we can attain our three chief aims: (1) Self-knowledge—for man can only know himself by comparison. (2) Self-perfecting, which can only be attained by conflict, and (3) The attainment of the chief virtue—love of death. Only the vicissitudes of life can show us its vanity, and develop our innate love of death or of rebirth to a new life.”

In the midst of a phrase he ceased speaking and suddenly felt tears choking him, a thing he had thought impossible for him. He looked at Natásha as she sang, and something new and joyful stirred in his soul. He felt happy and at the same time sad. He had absolutely nothing to weep about yet he was ready to weep. What about? His former love? The little princess? His disillusionments? . . . His hopes for the future? . . . Yes and no. The chief reason was a sudden, vivid sense of the terrible contrast between something infinitely great and illimitable within him, and that limited and material something that he, and even she, was. This contrast weighed on and yet cheered him while she sang.

Berg, judging by his wife, thought all women weak and foolish. Véra, judging only by her husband and generalizing from that observation, supposed that all men, though they understand nothing and are conceited and selfish, ascribe common sense to themselves alone.

what is justice? The princess never thought of that proud word “justice.” All the complex laws of man centred for her in one clear and simple law—the law of love and self-sacrifice taught us by Him who lovingly suffered for mankind though He Himself was God. What had she to do with the justice or injustice of other people? She had to endure and love, and that she did.

The longer she lived, the more experience and observation she had of life, the greater was her wonder at the short-sightedness of men who seek enjoyment and happiness here on earth: toiling, suffering, struggling, and harming one another, to obtain that impossible, visionary, sinful happiness.

So thought Pierre, and the whole of this general deception which everyone accepts, accustomed as he was to it, astonished him each time as if it were something new. “I understand the deception and confusion,” he thought, “but how am I to tell them all that I see? I have tried, and have always found that they too in the depths of their souls understand it as I do, and only try not to see it. So it appears that it must be so! But I—what is to become of me?” thought he. He had the unfortunate capacity many men, especially Russians, have of seeing and believing in the possibility of goodness and truth, but of seeing the evil and falsehood of life too clearly to be able to take a serious part in it.

Sometimes he remembered how he had heard that soldiers in war when entrenched under the enemy’s fire, if they have nothing to do, try hard to find some occupation the more easily to bear the danger. To Pierre all men seemed like those soldiers, seeking refuge from life: some in ambition, some in cards, some in framing laws, some in women, some in toys, some in horses, some in politics, some in sport, some in wine, and some in governmental affairs. “Nothing is trivial, and nothing is important, it’s all the same—only to save oneself from it as best one can,” thought Pierre. “Only not to see it, that dreadful it!”

“How can we fight the French, Prince?” said Count Rostopchín. “Can we arm ourselves against our teachers and divinities? Look at our youths, look at our ladies! The French are our Gods: Paris is our Kingdom of Heaven.” He began speaking louder, evidently to be heard by everyone. “French dresses, French ideas, French feelings!

“After all, you must understand that besides your pleasure there is such a thing as other people’s happiness and peace, and that you are ruining a whole life for the sake of amusing yourself! Amuse yourself with women like my wife—with them you are within your rights, for they know what you want of them. They are armed against you by the same experience of debauchery; but to promise a maid to marry her . . . to deceive, to kidnap . . . Don’t you understand that it is as mean as beating an old man or a child? . . .”

It was clear and frosty. Above the dirty ill-lit streets, above the black roofs, stretched the dark starry sky. Only looking up at the sky did Pierre cease to feel how sordid and humiliating were all mundane things compared with the heights to which his soul had just been raised. At the entrance to the Arbát Square an immense expanse of dark starry sky presented itself to his eyes. Almost in the centre of it, above the Prechístenka Boulevard, surrounded and sprinkled on all sides by stars but distinguished from them all by its nearness to the earth, its white light, and its long uplifted tail, shone the enormous and brilliant comet of the year 1812—the comet which was said to portend all kinds of woes and the end of the world. In Pierre, however, that comet with its long luminous tail aroused no feeling of fear. On the contrary he gazed joyfully, his eyes moist with tears, at this bright comet which, having travelled in its orbit with inconceivable velocity through immeasurable space, seemed suddenly—like an arrow piercing the earth—to remain fixed in a chosen spot, vigorously holding its tail erect, shining, and displaying its white light amid countless other scintillating stars. It seemed to Pierre that this comet fully responded to what was passing in his own softened and uplifted soul, now blossoming into a new life.

To us it is incomprehensible that millions of Christian men killed and tortured each other either because Napoleon was ambitious or Alexander was firm, or because England’s policy was astute or the Duke of Oldenburg wronged. We cannot grasp what connexion such circumstances have with the actual fact of slaughter and violence: why because the Duke was wronged, thousands of men from the other side of Europe killed and ruined the people of Smolénsk and Moscow and were killed by them.

We are forced to fall back on fatalism as an explanation of irrational events (that is to say, events the reasonableness of which we do not understand). The more we try to explain such events in history reasonably, the more unreasonable and incomprehensible do they become to us. Each man lives for himself, using his freedom to attain his personal aims, and feels with his whole being that he can now do or abstain from doing this or that action; but as soon as he has done it, that action performed at a certain moment in time becomes irrevocable and belongs to history, in which it has not a free but a predestined significance.

“The king’s heart is in the hands of the Lord.” A king is history’s slave. History, that is, the unconscious, general, swarm-life of mankind, uses every moment of the life of kings as a tool for its own purposes.

Evidently only what took place within his own mind interested him. Nothing outside himself had any significance for him because everything in the world, it seemed to him, depended entirely on his will.

only Germans are self-confident on the basis of an abstract notion—science, that is, the supposed knowledge of absolute truth. A Frenchman is self-assured because he regards himself personally both in mind and body as irresistibly attractive to men and women. An Englishman is self-assured as being a citizen of the best-organized state in the world and therefore, as an Englishman, always knows what he should do and knows that all he does as an Englishman is undoubtedly correct. An Italian is self-assured because he is excitable and easily forgets himself and other people. A Russian is self-assured just because he knows nothing and does not want to know anything, since he does not believe that anything can be known. The German’s self-assurance is worst of all, stronger and more repulsive than any other, because he imagines that he knows the truth—science—which he himself has invented but which is for him the absolute truth.

Pfuel was one of those theoreticians who so love their theory that they lose sight of the theory’s object—its practical application. His love of theory made him hate everything practical, and he would not listen to it. He was even pleased by failure, for failures resulting from deviations in practice from the theory, only proved to him the accuracy of his theory.

Not only does a good army commander not need any special qualities, on the contrary he needs the absence of the highest and best human attributes—love, poetry, tenderness, and philosophic inquiring doubt. He should be limited, firmly convinced that what he is doing is very important (otherwise he will not have sufficient patience), and only then will he be a brave leader. God forbid that he should be humane, should love, or pity, or think of what is just and unjust.

the innumerable people who took part in the war acted in accord with their personal characteristics, habits, circumstances, and aims. They were moved by fear or vanity, rejoiced or were indignant, reasoned, imagining that they knew what they were doing and did it of their own free will, but they all were involuntary tools of history, carrying on a work concealed from them but comprehensible to us. Such is the inevitable fate of men of action, and the higher they stand in the social hierarchy the less are they free.

The more he realized the absence of all personal motive in that old man—in whom there seemed to remain only the habit of passions, and in place of an intellect (grouping events and drawing conclusions) only the capacity calmly to contemplate the course of events—the more reassured he was that everything would be as it should. “He will not bring in any plan of his own. He will not devise or undertake anything,” thought Prince Andrew, “but he will hear everything, remember everything, and put everything in its place. He will not hinder anything useful nor allow anything harmful. He understands that there is something stronger and more important than his own will—the inevitable course of events and he can see them and grasp their significance, and seeing that significance can refrain from meddling and renounce his personal wish directed to something else.

At the approach of danger there are always two voices that speak with equal power in the human soul: one very reasonably tells a man to consider the nature of the danger and the means of escaping it; the other, still more reasonably, says that it is too depressing and painful to think of the danger since it is not in man’s power to foresee everything and avert the general course of events, and it is therefore better to disregard what is painful till it comes, and to think about what is pleasant. In solitude a man generally listens to the first voice, but in society to the second.

He now experienced a glad consciousness that everything that constitutes men’s happiness—the comforts of life, wealth, even life itself—is rubbish it is pleasant to throw away, compared with something . . . With what? Pierre could not say, and he did not try to determine for whom and for what he felt such particular delight in sacrificing everything. He was not occupied with the question of what to sacrifice for, the fact of sacrificing in itself afforded him a new and joyous sensation.

his thoughts—the simplest, clearest, and therefore most terrible thoughts—would give him no peace. He knew that tomorrow’s battle would be the most terrible of all he had taken part in, and for the first time in his life the possibility of death presented itself to him—not in relation to any worldly matter or with reference to its effect on others, but simply in relation to himself, to his own soul—vividly, plainly, terribly, and almost as a certainty. And from the height of this perception all that had previously tormented and preoccupied him suddenly became illumined by a cold white light without shadows, without perspective, and without distinction of outline. All life appeared to him like magic-lantern pictures at which he had long been gazing by artificial light through a glass. Now he suddenly saw those badly daubed pictures in clear daylight and without a glass. “Yes, yes! There they are, those false images that agitated, enraptured, and tormented me,” said he to himself, passing in review the principal pictures of the magic lantern of life and regarding them now in the cold white daylight of his clear perception of death. “There they are, those rudely painted figures that once seemed splendid and mysterious. Glory, the good of society, love of a woman, the Fatherland itself—how important these pictures appeared to me, with what profound meaning they seemed to be filled! And it is all so simple, pale, and crude in the cold white light of this morning which I feel is...

War is not courtesy but the most horrible thing in life; and we ought to understand that, and not play at war. We ought to accept this terrible necessity sternly and seriously. It all lies in that: get rid of falsehood and let war be war and not a game.

“But what is war? What is needed for success in warfare? What are the habits of the military? The aim of war is murder; the methods of war are spying, treachery, and their encouragement, the ruin of a country’s inhabitants, robbing them or stealing to provision the army, and fraud and falsehood termed military craft. The habits of the military class are the absence of freedom, that is, discipline, idleness, ignorance, cruelty, debauchery, and drunkenness. And in spite of all this it is the highest class, respected by everyone.

By long years of military experience he knew, and with the wisdom of age understood, that it is impossible for one man to direct hundreds of thousands of others struggling with death, and he knew that the result of a battle is decided not by the orders of a commander-in-chief, nor the place where the troops are stationed, nor by the number of cannon or of slaughtered men, but by that intangible force called the spirit of the army, and he watched this force and guided it in as far as that was in his power.

“Compassion, love of our brothers, for those who love us and for those who hate us, love of our enemies; yes, that love which God preached on earth and which Princess Mary taught me and I did not understand—that is what made me sorry to part with life, that is what remained for me had I lived. But now it is too late. I know it!”

A personal, human feeling for a brief moment got the better of the artificial phantasm of life he had served so long. He felt in his own person the sufferings and death he had witnessed on the battle-field. The heaviness of his head and chest reminded him of the possibility of suffering and death for himself. At that moment he did not desire Moscow, or victory, or glory (what need had he of more glory?). The one thing he wished for was rest, tranquillity, and freedom.

In seeking the laws of historical movement just the same thing happens. The movement of humanity, arising as it does from innumerable arbitrary human wills, is continuous. To understand the laws of this continuous movement is the aim of history. But to arrive at these laws, resulting from the sum of all those human wills, man’s mind postulates arbitrary and disconnected units.

Only by taking an infinitesimally small unit for observation (the differential of history, that is, the individual tendencies of men) and attaining to the art of integrating them (that is, finding the sum of these infinitesimals) can we hope to arrive at the laws of history.

To study the laws of history we must completely change the subject of our observation, must leave aside kings, ministers, and generals, and study the common, infinitesimally small elements by which the masses are moved. No one can say in how far it is possible for man to advance in this way towards an understanding of the laws of history; but it is evident that only along that path does the possibility of discovering the laws of history lie; and that as yet not a millionth part as much mental effort has been applied in this direction by historians as has been devoted to describing the actions of various kings, commanders, and ministers and propounding reflections of their concerning these actions.

“To endure war is the most difficult subordination of man’s freedom to the law of God” the voice had said. “Simplicity is submission to the will of God, you cannot escape from Him. And they are simple. They do not talk but act. The spoken word is silver but the unspoken is golden. Man can be master of nothing while he fears death, but he who does not fear it possesses all. If there were no suffering man would not know his limitations, would not know himself. The hardest thing,” (Pierre went on thinking, or hearing, in his dream) “is to be able in your soul to unite the meaning of all. To unite all?” he asked himself. “No, not to unite. Thoughts cannot be united, but to harness all these thoughts together is what we need! Yes, one must harness them, must harness them!” he repeated to himself with inward rapture, feeling that these words and they alone expressed what he wanted to say and solved the question that tormented him.

In quiet and untroubled times it seems to every administrator that it is only by his efforts that the whole population under his rule is kept going, and in this consciousness of being indispensable every administrator finds the chief reward of his labour and efforts. While the sea of history remains calm the ruler-administrator in his frail bark, holding on with a boat-hook to the ship of the people, and himself moving, naturally imagines that his efforts move the ship he is holding on to. But as soon as a storm arises and the sea begins to heave and the ship to move, such a delusion is no longer possible. The ship moves independently with its own enormous motion, the boat-hook no longer reaches the moving vessel, and suddenly the administrator, instead of appearing a ruler and a source of power, becomes an insignificant, useless, feeble man.

Since the world began and men have killed one another no one has ever committed such a crime against his fellow-man without comforting himself with this same idea. This idea is le bien public, the hypothetical welfare of other people. To a man not swayed by passion, that welfare is never certain, but he who commits such a crime always knows just where that welfare lies.

Two equally strong feelings drew Pierre irresistibly to this purpose. The first was a feeling of the necessity of sacrifice and suffering in view of the common calamity, the same feeling that had caused him to go to Mozháysk on the 25th and to make his way to the very thick of the battle, and had now caused him to run away from his home and, in place of the luxury and comfort to which he was accustomed, to sleep on a hard sofa without undressing and eat the same food as Gerásim. The other was that vague and quite Russian feeling of contempt for everything conventional, artificial, and human—for everything the majority of men regard as the greatest good in the world. Pierre had first experienced this strange and fascinating feeling at the Slobóda Palace, when he had suddenly felt that wealth, power, and life—all that men so painstakingly acquire and guard—if it has any worth has so only by reason of the joy with which it can all be renounced.

not love which loves for something, for some quality, for some purpose, or for some reason, but the love which I—while dying—first experienced when I saw my enemy and yet loved him. I experienced that feeling of love which is the very essence of the soul and does not require an object. Now again I feel that bliss. To love one’s neighbours, to love one’s enemies, to love everything, to love God in all His manifestations. It is possible to love someone dear to you with human love, but an enemy can only be loved by divine love.

It is natural for us who were not living in those days to imagine that when half Russia had been conquered and the inhabitants were fleeing to distant provinces, and one levy after another was being raised for the defence of the fatherland, all Russians from the greatest to the least were solely engaged in sacrificing themselves, saving their fatherland, or weeping over its downfall. The tales and descriptions of that time without exception speak only of the self-sacrifice, patriotic devotion, despair, grief, and the heroism of the Russians. But it was not really so. It appears so to us because we see only the general historic interest of that time and do not see all the personal human interests that people had. Yet in reality those personal interests of the moment so much transcend the general interests, that they always prevent the public interest from being felt or even noticed. Most of the people at that time paid no attention to the general progress of events but were guided only by their private interests, and they were the very people whose activities at that period were most useful.

From the moment Pierre had witnessed those terrible murders committed by men who did not wish to commit them, it was as if the mainspring of his life, on which everything depended and which made everything appear alive, had suddenly been wrenched out and everything had collapsed into a heap of meaningless rubbish. Though he did not acknowledge it to himself, his faith in the right ordering of the universe, in humanity, in his own soul and in God, had been destroyed. He had experienced this before, but never so strongly as now. When similar doubts had assailed him before, they had been the result of his own wrongdoing, and at the bottom of his heart he had felt that relief from his despair and from those doubts was to be found within himself. But now he felt that the universe had crumbled before his eyes and only meaningless ruins remained, and this not by any fault of his own. He felt that it was not in his power to regain faith in the meaning of life.

Every word and action of his was the manifestation of an activity unknown to him, which was his life. But his life as he regarded it, had no meaning as a separate thing. It had meaning only as part of a whole of which he was always conscious.

He was conscious of an aloofness from everything earthly and a strange and joyous lightness of existence. Without haste or agitation he awaited what was coming. That inexorable, eternal, distant, and unknown—the presence of which he had felt continually all his life—was now near to him, and, by the strange lightness he experienced, almost comprehensible and palpable . . .

During the hours of solitude, suffering, and partial delirium he spent after he was wounded, the more deeply he penetrated into the new principle of eternal love revealed to him, the more he unconsciously detached himself from earthly life. To love everything and everybody and always to sacrifice oneself for love, meant not to love anyone, not to live this earthly life. And the more imbued he became with that principle of love, the more he renounced life and the more completely he destroyed that dreadful barrier which—in the absence of such love—stands between life and death. When during those first days he remembered that he would have to die, he said to himself: “Well, what of it? So much the better!”

Man’s mind cannot grasp the causes of events in their completeness, but the desire to find those causes is implanted in man’s soul. And without considering the multiplicity and complexity of the conditions any one of which taken separately may seem to be the cause, he snatches at the first approximation to a cause that seems to him intelligible, and says: “This is the cause!”

In historical events (where the actions of men are the subject of observation) the first and most primitive approximation to present itself was the will of the gods, and after that, the will of those who stood in the most prominent position—the heroes of history. But we need only penetrate to the essence of any historic event—which lies in the activity of the general mass of men who take part in it—to be convinced that the will of the historic hero does not control the actions of the mass but is itself continually controlled.

A countless number of free forces (for nowhere is man freer than during a battle, where it is a question of life and death) influence the course taken by the fight, and that course never can be known in advance and never coincides with the direction of any one force.

Prince Andrew had thought and said that happiness could only be negative, but had said it with a shade of bitterness and irony as though he was really saying that all desire for positive happiness is implanted in us merely to torment us and never to be satisfied. But Pierre believed it without any mental reservation. The absence of suffering, the satisfaction of one’s needs, and consequent freedom in the choice of one’s occupation, that is, of one’s way of life, now seemed to Pierre to be indubitably man’s highest happiness. Here and now for the first time he fully appreciated the enjoyment of eating when he wanted to eat, drinking when he wanted to drink, sleeping when he wanted to sleep, of warmth when he was cold, of talking to a fellow-man when he wished to talk and to hear a human voice. The satisfaction of one’s needs—good food, cleanliness, and freedom—now that he was deprived of all this, seemed to Pierre to constitute perfect happiness; and the choice of occupation, that is, of his way of life—now that that choice was so restricted—seemed to him such an easy matter that he forgot that a superfluity of the comforts of life destroys all joy in satisfying one’s needs, while great freedom in the choice of occupation—such freedom as his wealth, his education, and his social position had given him in his own life—is just what makes the choice of occupation insolubly difficult, and destroys the desire and possibility of having an occupation.

The period of the campaign of 1812 from the battle of Borodinó to the expulsion of the French proved that the winning of a battle does not produce a conquest and is not even an invariable indication of conquest, it proved that the force which decides the fate of peoples lies not in the conquerors, nor even in armies and battles, but in something else.

While imprisoned in the shed Pierre had learned, not with his intellect but with his whole being, by life itself, that man is created for happiness, that happiness is within him, in the satisfaction of simple human needs, and that all unhappiness arises not from privation but from superfluity. And now during these last three weeks of the march he had learned still another new, consolatory truth—that there is nothing in the world that is terrible. He had learned that, as there is no condition in which man can be happy and entirely free, so there is no condition in which he need be unhappy and not free.