# Mahatma Gandhi, his life, writings and speeches/Tolstoy on Passive Resistance

| COUNT L. N. TOLSTOY, The great Russian Passive Resister who addressed a lecture to Mr. Gandhi. | SIR RABINDRANATH TAGORE, "The power our fellow-countrymen have shown in in standing firm for their cause under severest trials, fighting unarmed against fearful odds, has given us, a firmer faith in the strength of the God that can defy sufferings and defeats at the hands of physical supremacy, that can make its gains of its losses." |
APPENDIX V
TOLSTOY ON PASSIVE RESISTANCE
The following is a translation of the letter of Count Tolstoy to Mr. Gandhi:—
Kotchety, Russia, Sept. 7, 1910.
I received your journal, and was pleased to learn all contained therein concerning the passive resisters. And I felt like telling you all the thoughts which that reading called up in me.
The longer I live, and especially now, when I vividly feel the nearness of death, I want to tell others what I feel so particularly, clearly and what to my mind is of great importance—namely, that which is called passive resistance, but which is in reality nothing else than the teaching of love uncorrupted by false interpretation?. That love—i.e., the striving for the union of human souls and the activity derived from this striving—is the highest and only law of human life, and in the depth of his soul every human being (as we most clearly see in children) feels and knows this; he knows this until he is entangled by the false teachings of the world. This law was proclaimed by all—by the Indian as by the Chinese, Hebrew, ​ Greek and Roman sages of the world. I think this law was most clearly expressed by Christ, who plainly said that "in this only is all the law and the prophets." But besides this, foreseeing the corruption to which this law is and may be subject, he straightway pointed out the danger of its corruption, which is natural to people who live in worldly interests, the danger, namely, which justifies the defence of these interests (by the use of force, or, as he said, *with blows to answer blows, by force to take back things usurped," etc. He knew, as every sensible man must know, that the use of force is incompatible with love as the fundamental law of life, that as soon as violence is permitted, in whichever case it may be, the insufficiency of the law of love is acknowledged, and by this the very law is denied. The whole Christian civilisation, so brilliant outwardly, grew upon this self-evident and strange misunderstanding and contradiction, sometimes conscious, but mostly unconscious.
In reality, as soon as force was admitted into love there was no more, and there could be no love as the law of life, and as there was no law of love, there was no law at all, except violence—i.e., the power of the strongest. So lived Christian humanity for nineteen centuries. It is true that in all times people were guided by violence in arranging their lives. The difference between the Christian nations ​ and all other nations is only that in the Christian world the law of love was expressed clearly and definitely, whereas it was not so expressed in any other religious teaching, and that the people of the Christian world have solemnly accepted this law, whilst at the same time they have permitted violence, and built their lives on violence, and that is why the whole life of the Christian peoples is a continuous contradiction between that which they profess and the principles on which they order their lives—a contradiction between love accepted as the law of life and violence which is recognised and praised, acknowledged even as a necessity in different phases of life, such as the power of rulers, courts and armies. This contradiction always grew with the development of the people of the Christian world, and lately it reached the highest stage. The question now evidently stands thus: either to admit that we do not recognise any religio-moral teaching, and we guide ourselves in arranging our lives only by power of the stronger, or that all our compulsory taxes, court and police establishments, but mainly our armies, must be abolished.
This year, in Spring, at a Scripture examination in a girls’ high school at Moscow, the teacher and the bishop present asked the girls questions on the Commandments, and especially on the sixth. After a correct answer, the bishop generally pat another ​ question, whether murder was always in all cases forbidden by God's law, and the unhappy young ladies were forced by previous instruction to answer, "Not always"—that murder was permitted in war and in execution of criminals. Still, when one of these unfortunate young ladies (what I am telling is not an invention, but a fact told me by an eye-witness), after her first answer, was asked the usual question, if killing were always sinful, she agitated and blushing, decisively answered, "always," and to all the usual sophisms of the bishop she answered with decided conviction, that killing always was forbidden in the Old Testament and forbidden by Christ, not only killing, but even every wrong against a brother. Notwithstanding all his grandeur and art of speech, the bishop became silent and the girl remained victorious.
Yes, we can talk in our newspapers of the progress of aviation, of complicated diplomatic relations, of different clubs and conventions, of unions of different kinds, of so-called productions of art, and keep silent about what that young lady said. But it cannot be passed over in silence, because it is felt, more or less dimly, but always felt by every man in the Christian world. Socialism Communism, Anarchism, Salvation Army, increasing crime, unemployment, the growing insane luxury of the rich and misery of the poor, the alarmingly ​ increasing number of suicides—all these are the signs of that internal contradiction which must be solved and cannot remain unsolved. And of course solved in the sense of acknowledging the law of love and denying violence. And so your activity in the Transvaal, as it seems to us, at the end of the world, is the most essential work, the most important of all the work now being done in the world, and in which not only the nations of the Christian, but of all the world, will unavoidably take part.
I think that you will be pleased to know that here in Russia this activity is also fast developing in the way of refusals to serve in the Army, the number of which increases from year to year. However insignificant is the number of our people who are passive resisters in Russia who refuse to serve in the Army, these and the others can boldly say that God is with them. And God is more powerful than man.
In acknowledging Christianity even in that corrupt form in which it is professed amongst the Christian nations, and at the same time in acknowledging the necessity of armies and armament for killing on the greatest scale in wars, there is such a clear clamouring contradiction, that it must sooner or later, possibly very soon, inevitably reveal itself and annihilate either the professing of the Christian religion, which is indispensable in keeping up these forces, or the existence of armies and all the violence kept up by ​ them, which is not less necessary for power. This contradiction is felt by all government, by year British as well as by our Russian Government, and out of a general feeling of self-preservation the persecution by them (as seen in Russia and in the journal sent by you) against such anti-government activity as those above-mentioned, is carried on with more energy than against any other form of opposition. The governments know where their chief danger lies, and they vigilantly guard in this question, not only their interests, but the question: "To be or not to be?"—
Yours very faithfully,
LEO TOLSTOY.
[Translated from the original Russian by Pauline Padlashuk.—Johannesburg, November 15, 1910.]
Indian Opinion.