Leo Tolstoy Archive
Source: The Cossacks: A Tale of 1852, by Leo Tolstoy, translated by Louise and Aylmer Maude, published 1863.
Transcription/Markup: Andy Carloff
Online Source: RevoltLib.com; 2021
It was late when he awoke the next day. His hosts were no longer in. He did not go shooting, but now took up a book, and now went out into the porch, and now again reentered the hut and lay down on the bed. Vanyusha thought he was ill.
Towards evening Olenin got up, resolutely began writing, and wrote on till late at night. He wrote a letter, but did not post it because he felt that no one would have understood what he wanted to say, and besides it was not necessary that anyone but himself should understand it. This is what he wrote:
'I receive letters of condolence from Russia. They are afraid that I shall perish, buried in these wilds. They say about me: "He will become coarse; he will be behind the times in everything; he will take to drink, and who knows but that he may marry a Cossack girl." It was not for nothing, they say, that Ermolov declared: "Anyone serving in the Caucasus for ten years either becomes a confirmed drunkard or marries a loose woman." How terrible! Indeed it won't do for me to ruin myself when I might have the great happiness of even becoming the Countess B——'s husband, or a Court chamberlain, or a Marechal de noblesse of my district. Oh, how repulsive and pitiable you all seem to me! You do not know what happiness is and what life is! One must taste life once in all its natural beauty, must see and understand what I see every day before me—those eternally unapproachable snowy peaks, and a majestic woman in that primitive beauty in which the first woman must have come from her creator's hands—and then it becomes clear who is ruining himself and who is living truly or falsely—you or I. If you only knew how despicable and pitiable you, in your delusions, seem to me! When I picture to myself—in place of my hut, my forests, and my love—those drawing-rooms, those women with their pomatum-greased hair eked out with false curls, those unnaturally grimacing lips, those hidden, feeble, distorted limbs, and that chatter of obligatory drawing-room conversation which has no right to the name—I feel unendurably revolted. I then see before me those obtuse faces, those rich eligible girls whose looks seem to say:
"It's all right, you may come near though I am rich and eligible"—and that arranging and rearranging of seats, that shameless match-making and that eternal tittle-tattle and pretense; those rules—with whom to shake hands, to whom only to nod, with whom to converse (and all this done deliberately with a conviction of its inevitability), that continual ennui in the blood passing on from generation to generation. Try to understand or believe just this one thing: you need only see and comprehend what truth and beauty are, and all that you now say and think and all your wishes for me and for yourselves will fly to atoms! Happiness is being with nature, seeing her, and conversing with her. "He may even (God forbid) marry a common Cossack girl, and be quite lost socially" I can imagine them saying of me with sincere pity! Yet the one thing I desire is to be quite "lost" in your sense of the word. I wish to marry a Cossack girl, and dare not because it would be a height of happiness of which I am unworthy.
'Three months have passed since I first saw the Cossack girl, Maryanka. The views and prejudices of the world I had left were still fresh in me. I did not then believe that I could love that woman. I delighted in her beauty just as I delighted in the beauty of the mountains and the sky, nor could I help delighting in her, for she is as beautiful as they. I found that the sight of her beauty had become a necessity of my life and I began asking myself whether I did not love her. But I could find nothing within myself at all like love as I had imagined it to be. Mine was not the restlessness of loneliness and desire for marriage, nor was it platonic, still less a carnal love such as I have experienced. I needed only to see her, to hear her, to know that she was near—and if I was not happy, I was at peace.
'After an evening gathering at which I met her and touched her, I felt that between that woman and myself there existed an indissoluble though unacknowledged bond against which I could not struggle, yet I did struggle. I asked myself: "Is it possible to love a woman who will never understand the profoundest interests of my life? Is it possible to love a woman simply for her beauty, to love the statue of a woman?" But I was already in love with her, though I did not yet trust to my feelings.
'After that evening when I first spoke to her our relations changed. Before that she had been to me an extraneous but majestic object of external nature: but since then she has become a human being. I began to meet her, to talk to her, and sometimes to go to work for her father and to spend whole evenings with them, and in this intimate intercourse she remained still in my eyes just as pure, inaccessible, and majestic. She always responded with equal calm, pride, and cheerful equanimity. Sometimes she was friendly, but generally her every look, every word, and every movement expressed equanimity—not contemptuous, but crushing and bewitching. Every day with a feigned smile on my lips I tried to play a part, and with torments of passion and desire in my heart I spoke banteringly to her. She saw that I was dissembling, but looked straight at me cheerfully and simply. This position became unbearable. I wished not to deceive her but to tell her all I thought and felt. I was extremely agitated. We were in the vineyard when I began to tell her of my love, in words I am now ashamed to remember. I am ashamed because I ought not to have dared to speak so to her because she stood far above such words and above the feeling they were meant to express. I said no more, but from that day my position has been intolerable. I did not wish to demean myself by continuing our former flippant relations, and at the same time I felt that I had not yet reached the level of straight and simple relations with her. I asked myself despairingly, "What am I to do?" In foolish dreams I imagined her now as my mistress and now as my wife, but rejected both ideas with disgust. To make her a wanton woman would be dreadful. It would be murder. To turn her into a fine lady, the wife of Dmitri Andreich Olenin, like a Cossack woman here who is married to one of our officers, would be still worse. Now could I turn Cossack like Lukashka, and steal horses, get drunk on chikhir, sing rollicking songs, kill people, and when drunk climb in at her window for the night without a thought of who and what I am, it would be different: then we might understand one another and I might be happy.
'I tried to throw myself into that kind of life but was still more conscious of my own weakness and artificiality. I cannot forget myself and my complex, distorted past, and my future appears to me still more hopeless. Every day I have before me the distant snowy mountains and this majestic, happy woman. But not for me is the only happiness possible in the world; I cannot have this woman! What is most terrible and yet sweetest in my condition is that I feel that I understand her but that she will never understand me; not because she is inferior: on the contrary she ought not to understand me. She is happy, she is like nature: consistent, calm, and self-contained; and I, a weak distorted being, want her to understand my deformity and my torments! I have not slept at night, but have aimlessly passed under her windows not rendering account to myself of what was happening to me. On the 18th our company started on a raid, and I spent three days away from the village. I was sad and apathetic, the usual songs, cards, drinking-bouts, and talk of rewards in the regiment, were more repulsive to me than usual. Yesterday I returned home and saw her, my hut. Daddy Eroshka, and the snowy mountains, from my porch, and was seized by such a strong, new feeling of joy that I understood it all. I love this woman; I feel real love for the first and only time in my life. I know what has befallen me. I do not fear to be degraded by this feeling, I am not ashamed of my love, I am proud of it. It is not my fault that I love. It has come about against my will. I tried to escape from my love by self-renunciation, and tried to devise a joy in the Cossack Lukashka's and Maryanka's love, but thereby only stirred up my own love and jealousy. This is not the ideal, the so-called exalted love which I have known before; not that sort of attachment in which you admire your own love and feel that the source of your emotion is within yourself and do everything yourself. I have felt that too. It is still less a desire for enjoyment: it is something different. Perhaps in her I love nature: the personification of all that is beautiful in nature; but yet I am not acting by my own will, but some elemental force loves through me; the whole of God's world, all nature, presses this love into my soul and says, "Love her." I love her not with my mind or my imagination, but with my whole being. Loving her I feel myself to be an integral part of all God's joyous world. I wrote before about the new convictions to which my solitary life had brought me, but no one knows with what labor they shaped themselves within me and with what joy I realized them and saw a new way of life opening out before me; nothing was dearer to me than those convictions… Well! … love has come and neither they nor any regrets for them remain! It is even difficult for me to believe that I could prize such a one-sided, cold, and abstract state of mind. Beauty came and scattered to the winds all that laborious inward toil, and no regret remains for what has vanished! Self-renunciation is all nonsense and absurdity! That is pride, a refuge from well-merited unhappiness, and salvation from the envy of others' happiness: "Live for others, and do good!"—Why? when in my soul there is only love for myself and the desire to love her and to live her life with her? Not for others, not for Lukashka, I now desire happiness. I do not now love those others. Formerly I should have told myself that this is wrong. I should have tormented myself with the questions: What will become of her, of me, and of Lukashka? Now I don't care. I do not live my own life, there is something stronger than me which directs me. I suffer; but formerly I was dead and only now do I live. Today I will go to their house and tell her everything.'