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- Author: graf Leo Tolstoy
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In general the trait of Speránski’s mentality which struck Prince Andrew most was his absolute and unshakable belief in the power and authority of reason. It was evident that the thought could never occur to him which to Prince Andrew seemed so natural, namely, that it is after all impossible to express all one thinks; and that he had never felt the doubt, “Is not all I think and believe nonsense?” And it was just this peculiarity of Speránski’s mind that particularly attracted Prince Andrew.
During the first period of their acquaintance Bolkónski felt a passionate admiration for him similar to that which he had once felt for Bonaparte. The fact that Speránski was the son of a village priest, and that stupid people might meanly despise him on account of his humble origin (as in fact many did), caused Prince Andrew to cherish his sentiment for him the more, and unconsciously to strengthen it.
On that first evening Bolkónski spent with him, having mentioned the Commission for the Revision of the Code of Laws, Speránski told him sarcastically that the Commission had existed for a hundred and fifty years, had cost millions, and had done nothing except that Rosenkampf had stuck labels on the corresponding paragraphs of the different codes.
“And that is all the state has for the millions it has spent,” said he. “We want to give the Senate new juridical powers, but we have no laws. That is why it is a sin for men like you, Prince, not to serve in these times!”
Prince Andrew said that for that work an education in jurisprudence was needed which he did not possess.
“But nobody possesses it, so what would you have? It is a vicious circle from which we must break a way out.”
A week later Prince Andrew was a member of the Committee on Army Regulations and—what he had not at all expected—was chairman of a section of the committee for the revision of the laws. At Speránski’s request he took the first part of the Civil Code that was being drawn up and, with the aid of the Code Napoléon and the Institutes of Justinian, he worked at formulating the section on Personal Rights.
Nearly two years before this, in 1808, Pierre on returning to Petersburg after visiting his estates had involuntarily found himself in a leading position among the Petersburg Freemasons. He arranged dining and funeral lodge meetings, enrolled new members, and busied himself uniting various lodges and acquiring authentic charters. He gave money for the erection of temples and supplemented as far as he could the collection of alms, in regard to which the majority of members were stingy and irregular. He supported almost singlehanded a poorhouse the order had founded in Petersburg.
His life meanwhile continued as before, with the same infatuations and dissipations. He liked to dine and drink well, and though he considered it immoral and humiliating could not resist the temptations of the bachelor circles in which he moved.
Amid the turmoil of his activities and distractions, however, Pierre at the end of a year began to feel that the more firmly he tried to rest upon it, the more Masonic ground on which he stood gave way under him. At the same time he felt that the deeper the ground sank under him the closer bound he involuntarily became to the order. When he had joined the Freemasons he had experienced the feeling of one who confidently steps onto the smooth surface of a bog. When he put his foot down it sank in. To make quite sure of the firmness of the ground, he put his other foot down and sank deeper still, became stuck in it, and involuntarily waded knee-deep in the bog.
Joseph Alexéevich was not in Petersburg—he had of late stood aside from the affairs of the Petersburg lodges, and lived almost entirely in Moscow. All the members of the lodges were men Pierre knew in ordinary life, and it was difficult for him to regard them merely as Brothers in Freemasonry and not as Prince B. or Iván Vasílevich D., whom he knew in society mostly as weak and insignificant men. Under the Masonic aprons and insignia he saw the uniforms and decorations at which they aimed in ordinary life. Often after collecting alms, and reckoning up twenty to thirty rubles received for the most part in promises from a dozen members, of whom half were as well able to pay as himself, Pierre remembered the Masonic vow in which each Brother promised to devote all his belongings to his neighbor, and doubts on which he tried not to dwell arose in his soul.
He divided the Brothers he knew into four categories. In the first he put those who did not take an active part in the affairs of the lodges or in human affairs, but were exclusively occupied with the mystical science of the order: with questions of the threefold designation of God, the three primordial elements—sulphur, mercury, and salt—or the meaning of the square and all the various figures of the temple of Solomon. Pierre respected this class of Brothers to which the elder ones chiefly belonged, including, Pierre thought, Joseph Alexéevich himself, but he did not share their interests. His heart was not in the mystical aspect of Freemasonry.
In the second category Pierre reckoned himself and others like him, seeking and vacillating, who had not yet found in Freemasonry a straight and comprehensible path, but hoped to do so.
In the third category he included those Brothers (the majority) who saw nothing in Freemasonry but the external forms and ceremonies, and prized the strict performance of these forms without troubling about their purport or significance. Such were Willarski and even the Grand Master of the principal lodge.
Finally, to the fourth category also a great many Brothers belonged, particularly those who had lately joined. These according to Pierre’s observations were men who had no belief in anything, nor desire for anything, but joined the Freemasons merely to associate with the wealthy young Brothers who were influential through their connections or rank, and of whom there were very many
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