War and Peace

by Leo Tolstoy

In spite of his absent-mindedness and good nature, Pierre's personality immediately checked any attempt to ridicule him to his face.

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.

The sight of these bearded peasants at work on the battlefield, with their queer, clumsy boots and perspiring necks, and their shirts opening from the left toward the middle, unfastened, exposing their sunburned collarbones, impressed Pierre more strongly with the solemnity and importance of the moment than anything he had yet seen or heard.

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.

Well, say your father has a German valet, and he is a splendid valet and satisfies your father's requirements better than you could, then it's all right to let him serve. But if your father is mortally sick you'll send the valet away and attend to your father with your own unpracticed, awkward hands, and will soothe him better than a skilled man who is a stranger could.

latent heat

Such magnanimity and sensibility are like the magnanimity and sensibility of a lady who faints when she sees a calf being killed: she is so kindhearted that she can't look at blood, but enjoys eating the calf served up with sauce.

"If there was none of this magnanimity in war, we should go to war only when it was worth while going to certain death, as now. Then there would not be war because Paul Ivanovich had offended Michael Ivanovich. And when there was a war, like this one, it would be war!

"Ah, my friend, it has of late become hard for me to live. I see that I have begun to understand too much. And it doesn't do for man to taste of the tree of knowledge of good and evil.... Ah, well, it's not for long!"

"No, I can't! I'm not telling it right; no, you don't understand," though he encouraged her by saying that he did understand, and he really had understood all she wanted to say.

"He did not need anything of that kind. He neither saw nor understood anything of the sort. He only saw in her a pretty and fresh young girl, with whom he did not deign to unite his fate. And I?... and he is still alive and gay!"

He showed an interest in trifles, joked about de Beausset's love of travel, and chatted carelessly, as a famous, self-confident surgeon who knows his job does when turning up his sleeves and putting on his apron while a patient is being strapped to the operating table. "The matter is in my hands and is clear and definite in my head. When the time comes to set to work I shall do it as no one else could, but now I can jest, and the more I jest and the calmer I am the more tranquil and confident you ought to be, and the more amazed at my genius."

After the sufferings he had been enduring, Prince Andrew enjoyed a blissful feeling such as he had not experienced for a long time. All the best and happiest moments of his life—especially his earliest childhood, when he used to be undressed and put to bed, and when leaning over him his nurse sang him to sleep and he, burying his head in the pillow, felt happy in the mere consciousness of life—returned to his memory, not merely as something past but as something present.

Even before he gave that order the thing he did not desire, and for which he gave the order only because he thought it was expected of him, was being done. And he fell back into that artificial realm of imaginary greatness, and again—as a horse walking a treadmill thinks it is doing something for itself—he submissively fulfilled the cruel, sad, gloomy, and inhuman role predestined for him.

And not for that day and hour alone were the mind and conscience darkened of this man on whom the responsibility for what was happening lay more than on all the others who took part in it. Never to the end of his life could he understand goodness, beauty, or truth, or the significance of his actions which were too contrary to goodness and truth, too remote from everything human, for him ever to be able to grasp their meaning. He could not disavow his actions, belauded as they were by half the world, and so he had to repudiate truth, goodness, and all humanity.

He imagined that the war with Russia came about by his will, and the horrors that occurred did not stagger his soul. He boldly took the whole responsibility for what happened, and his darkened mind found justification in the belief that among the hundreds of thousands who perished there were fewer Frenchmen than Hessians and Bavarians.

Only by taking infinitesimally small units 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.

"But every time there have been conquests there have been conquerors; every time there has been a revolution in any state there have been great men," says history. And, indeed, human reason replies: every time conquerors appear there have been wars, but this does not prove that the conquerors caused the wars and that it is possible to find the laws of a war in the personal activity of a single man. Whenever I look at my watch and its hands point to ten, I hear the bells of the neighboring church; but because the bells begin to ring when the hands of the clock reach ten, I have no right to assume that the movement of the bells is caused by the position of the hands of the watch.

But Helene, like a really great man who can do whatever he pleases, at once assumed her own position to be correct, as she sincerely believed it to be, and that everyone else was to blame.

In her view the aim of every religion was merely to preserve certain proprieties while affording satisfaction to human desires.

(in his dream the category to which these men belonged was as clearly defined in his mind as the category of those he termed they),

He attended some lectures somewhere and imagines that the devil is no match for him.

major-domo

but after dinner called the count aside and implored him with tears to take her away quickly, that very night if possible. With a woman's involuntary loving cunning she, who till then had not shown any alarm, said that she would die of fright if they did not leave that very night. Without any pretense she was now afraid of everything.

One need only admit that public tranquillity is in danger and any action finds a justification. All the horrors of the reign of terror were based only on solicitude for public tranquillity.

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 labor 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.

Lightly swaying on the flexible springs of his carriage and no longer hearing the terrible sounds of the crowd, Rostopchin grew physically calm and, as always happens, as soon as he became physically tranquil his mind devised reasons why he should be mentally tranquil too. The thought which tranquillized Rostopchin was not a new one. 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.

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 Sloboda 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.

It was the feeling that induces a volunteer recruit to spend his last penny on drink, and a drunken man to smash mirrors or glasses for no apparent reason and knowing that it will cost him all the money he possesses: the feeling which causes a man to perform actions which from an ordinary point of view are insane, to test, as it were, his personal power and strength, affirming the existence of a higher, nonhuman criterion of life.

The captain looked at Pierre. He had a habit of stopping short in the middle of his talk and gazing intently with his laughing, kindly eyes.

The few glasses of wine he had drunk and the conversation with this good-natured man had destroyed the mood of concentrated gloom in which he had spent the last few days and which was essential for the execution of his design.

He struggled against the confession of his weakness but dimly felt that he could not overcome it and that his former gloomy frame of mind, concerning vengeance, killing, and self-sacrifice, had been dispersed like dust by contact with the first man he met.

Listening to the captain's tales, Pierre—as often happens late in the evening and under the influence of wine—followed all that was told him, understood it all, and at the same time followed a train of personal memories which, he knew not why, suddenly arose in his mind.

But Pierre did not know this; he was entirely absorbed in what lay before him, and was tortured—as those are who obstinately undertake a task that is impossible for them not because of its difficulty but because of its incompatibility with their natures—by the fear of weakening at the decisive moment and so losing his self-esteem.

Everybody looked at him, understanding what he meant. Prince Hippolyte himself glanced around with amused surprise. He knew no more than the others what his words meant. During his diplomatic career he had more than once noticed that such utterances were received as very witty, and at every opportunity he uttered in that way the first words that entered his head. "It may turn out very well," he thought, "but if not, they'll know how to arrange matters."

Only unconscious action bears fruit, and he who plays a part in an historic event never understands its significance. If he tries to realize it his efforts are fruitless.

She was worried too about her nephew's education for which she had always felt herself incompetent, but in the depths of her soul she felt at peace—a peace arising from consciousness of having stifled those personal dreams and hopes that had been on the point of awakening within her and were related to her meeting with Rostov.

He had pictured each of those young ladies as almost all honest-hearted young men do, that is, as a possible wife, adapting her in his imagination to all the conditions of married life: a white dressing gown, his wife at the tea table, his wife's carriage, little ones, Mamma and Papa, their relations to her, and so on—and these pictures of the future had given him pleasure. But with Princess Mary, to whom they were trying to get him engaged, he could never picture anything of future married life. If he tried, his pictures seemed incongruous and false. It made him afraid.

In men Rostov could not bear to see the expression of a higher spiritual life (that was why he did not like Prince Andrew) and he referred to it contemptuously as philosophy and dreaminess, but in Princess Mary that very sorrow which revealed the depth of a whole spiritual world foreign to him was an irresistible attraction.

Reveries about Sonya had had something merry and playful in them, but to dream of Princess Mary was always difficult and a little frightening.

At the first glance, when Davout had only raised his head from the papers where human affairs and lives were indicated by numbers, Pierre was merely a circumstance, and Davout could have shot him without burdening his conscience with an evil deed, but now he saw in him a human being. He reflected for a moment.

He would smile joyfully when listening to such stories, now and then putting in a word or asking a question to make the moral beauty of what he was told clear to himself. Karataev had no attachments, friendships, or love, as Pierre understood them, but loved and lived affectionately with everything life brought him in contact with, particularly with man—not any particular man, but those with whom he happened to be. He loved his dog, his comrades, the French, and Pierre who was his neighbor, but Pierre felt that in spite of Karataev's affectionate tenderness for him (by which he unconsciously gave Pierre's spiritual life its due) he would not have grieved for a moment at parting from him. And Pierre began to feel in the same way toward Karataev.

He did not, and could not, understand the meaning of words apart from their context. 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. His words and actions flowed from him as evenly, inevitably, and spontaneously as fragrance exhales from a flower. He could not understand the value or significance of any word or deed taken separately.

These thoughts seemed to him comforting. But they were only thoughts. Something was lacking in them, they were not clear, they were too one-sidedly personal and brain-spun.

The discovery of these laws is only possible when we have quite abandoned the attempt to find the cause in the will of some one man, just as the discovery of the laws of the motion of the planets was possible only when men abandoned the conception of the fixity of the earth.

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.

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 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 very qualities that had been a hindrance, if not actually harmful, to him in the world he had lived in—his strength, his disdain for the comforts of life, his absent-mindedness and simplicity—here among these people gave him almost the status of a hero. And Pierre felt that their opinion placed responsibilities upon him.

But when he saw the French and saw Tikhon and learned that there would certainly be an attack that night, he decided, with the rapidity with which young people change their views, that the general, whom he had greatly respected till then, was a rubbishy German, that Denisov was a hero, the esaul a hero, and Tikhon a hero too, and that it would be shameful for him to leave them at a moment of difficulty.

He tried to remember whether he had not done anything else that was foolish. And running over the events of the day he remembered the French drummer boy. "It's capital for us here, but what of him? Where have they put him? Have they fed him? Haven't they hurt his feelings?" he thought. But having caught himself saying too much about the flints, he was now afraid to speak out. "I might ask," he thought, "but they'll say: 'He's a boy himself and so he pities the boy.' I'll show them tomorrow whether I'm a boy. Will it seem odd if I ask?" Petya thought. "Well, never mind!" and immediately, blushing and looking anxiously at the officers to see if they appeared ironical, he said: