The fair of Nijni-Novgorod seemed to take us to the very edge of civilization so remote and eastern that the merchants brought their curious goods upon the backs of camels or on strange craft riding at anchor on the broad Volga. But even here our letter of introduction to Korolenko, the novelist, brought us to a realization of that strange mingling of a remote past and a self-conscious present which Russia presents on every hand. This same contrast was also shown by the pilgrims trudging on pious errands to monasteries, to tombs, and to the Holy Land itself, with their bleeding feet bound in rags and thrust into bast sandals, and, on the other hand, by the revolutionists even then advocating a Republic which should obtain not only in political but also in industrial affairs.
We had letters of introduction to Mr. and Mrs. Aylmer Maude of Moscow, since well known as the translators of "Resurrection" and other of Tolstoy's later works, who at that moment were on the eve of leaving Russia in order to form an agricultural colony in South England where they might support themselves by the labor of their hands. We gladly accepted Mr. Maude's offer to take us to Yasnaya Polyana and to introduce us to Count Tolstoy, and never did a disciple journey toward his master with more enthusiasm than did our guide. When, however, Mr. Maude actually presented Miss Smith and myself to Count Tolstoy, knowing well his master's attitude toward philanthropy, he endeavored to make Hull-House appear much more noble and unique than I should have ventured to do.
Tolstoy, standing by clad in his peasant garb, listened gravely but, glancing distrustfully at the sleeves of my traveling gown which unfortunately at that season were monstrous in size, he took hold of an edge and pulling out one sleeve to an interminable breadth, said quite simply that "there was enough stuff on one arm to make a frock for a little girl," and asked me directly if I did not find "such a dress" a "barrier to the people." I was too disconcerted to make a very clear explanation, although I tried to say that monstrous as my sleeves were they did not compare in size with those of the working girls in Chicago and that nothing would more effectively separate me from "the people" than a cotton blouse following the ****** lines of the human form; even if I had wished to imitate him and "dress as a peasant," it would have been hard to choose which peasant among the thirty-six nationalities we had recently counted in our ward.
Fortunately the countess came to my rescue with a recital of her former attempts to clothe hypothetical little girls in yards of material cut from a train and other superfluous parts of her best gown until she had been driven to a firm stand which she advised me to take at once. But neither Countess Tolstoy nor any other friend was on hand to help me out of my predicament later, when I was asked who "fed" me, and how did I obtain "shelter"? Upon my reply that a farm a hundred miles from Chicago supplied me with the necessities of life, I fairly anticipated the next scathing question: "So you are an absentee landlord? Do you think you will help the people more by adding yourself to the crowded city than you would by tilling your own soil?" This new sense of discomfort over a failure to till my own soil was increased when Tolstoy's second daughter appeared at the five-o'clock tea table set under the trees, coming straight from the harvest field where she had been working with a group of peasants since five o'clock in the morning, not pretending to work but really taking the place of a peasant woman who had hurt her foot. She was plainly much exhausted, but neither expected nor received sympathy from the members of a family who were quite accustomed to see each other carry out their convictions in spite of discomfort and fatigue. The martyrdom of discomfort, however, was obviously much easier to bear than that to which, even to the eyes of the casual visitor, Count Tolstoy daily subjected himself, for his study in the basement of the conventional dwelling, with its short shelf of battered books and its scythe and spade leaning against the wall, had many times lent itself to that ridicule which is the most difficult form of martyrdom.
That summer evening as we sat in the garden with a group of visitors from Germany, from England and America, who had traveled to the remote Russian village that they might learn of this man, one could not forbear the constant inquiry to one's self, as to why he was so regarded as sage and saint that this party of people should be repeated each day of the year. It seemed to me then that we were all attracted by this sermon of the deed, because Tolstoy had made the one supreme personal effort, one might almost say the one frantic personal effort, to put himself into right relations with the humblest people, with the men who tilled his soil, blacked his boots, and cleaned his stables.
Doubtless the heaviest burden of our contemporaries is a consciousness of a divergence between our democratic theory on the one hand, that working people have a right to the intellectual resources of society, and the actual fact on the other hand, that thousands of them are so overburdened with toil that there is no leisure nor energy left for the cultivation of the mind. We constantly suffer from the strain and indecision of believing this theory and acting as if we did not believe it, and this man who years before had tried "to get off the backs of the peasants," who had at least simplified his life and worked with his hands, had come to be a prototype to many of his generation.
