War and Peace

gain Pierre was overtaken by the depression he so dreaded. For three
days after the delivery of his speech at the lodge he lay on a sofa at
home receiving no one and going nowhere.

It was just then that he received a letter from his wife, who implored
him to see her, telling him how grieved she was about him and how she
wished to devote her whole life to him.

At the end of the letter she informed him that in a few days she would
return to Petersburg from abroad.

Following this letter one of the Masonic Brothers whom Pierre respected
less than the others forced his way in to see him and, turning the
conversation upon Pierre’s matrimonial affairs, by way of fraternal
advice expressed the opinion that his severity to his wife was wrong
and that he was neglecting one of the first rules of Freemasonry by not
forgiving the penitent.

At the same time his mother-in-law, Prince Vasíli’s wife, sent to
him imploring him to come if only for a few minutes to discuss a most
important matter. Pierre saw that there was a conspiracy against him and
that they wanted to reunite him with his wife, and in the mood he then
was, this was not even unpleasant to him. Nothing mattered to him.
Nothing in life seemed to him of much importance, and under the
influence of the depression that possessed him he valued neither his
liberty nor his resolution to punish his wife.

“No one is right and no one is to blame; so she too is not to
blame,” he thought.

If he did not at once give his consent to a reunion with his wife, it
was only because in his state of depression he did not feel able to take
any step. Had his wife come to him, he would not have turned her away.
Compared to what preoccupied him, was it not a matter of indifference
whether he lived with his wife or not?

Without replying either to his wife or his mother-in-law, Pierre late
one night prepared for a journey and started for Moscow to see Joseph
Alexéevich. This is what he noted in his diary:

Moscow, 17th November

I have just returned from my benefactor, and hasten to write down what I
have experienced. Joseph Alexéevich is living poorly and has for three
years been suffering from a painful disease of the bladder. No one has
ever heard him utter a groan or a word of complaint. From morning till
late at night, except when he eats his very plain food, he is working
at science. He received me graciously and made me sit down on the bed
on which he lay. I made the sign of the Knights of the East and of
Jerusalem, and he responded in the same manner, asking me with a mild
smile what I had learned and gained in the Prussian and Scottish lodges.
I told him everything as best I could, and told him what I had proposed
to our Petersburg lodge, of the bad reception I had encountered, and of
my rupture with the Brothers. Joseph Alexéevich, having remained silent
and thoughtful for a good while, told me his view of the matter, which
at once lit up for me my whole past and the future path I should follow.
He surprised me by asking whether I remembered the threefold aim of
the order: (1) The preservation and study of the mystery. (2) The
purification and reformation of oneself for its reception, and (3) The
improvement of the human race by striving for such purification. Which
is the principal aim of these three? Certainly self-reformation and
self-purification. Only to this aim can we always strive independently
of circumstances. But at the same time just this aim demands the
greatest efforts of us; and so, led astray by pride, losing sight of
this aim, we occupy ourselves either with the mystery which in our
impurity we are unworthy to receive, or seek the reformation of
the human race while ourselves setting an example of baseness and
profligacy. Illuminism is not a pure doctrine, just because it is
attracted by social activity and puffed up by pride. On this ground
Joseph Alexéevich condemned my speech and my whole activity, and in the
depth of my soul I agreed with him. Talking of my family affairs he said
to me, “the chief duty of a true Mason, as I have told you, lies in
perfecting himself. We often think that by removing all the difficulties
of our life we shall more quickly reach our aim, but on the contrary,
my dear sir, it is only in the midst of worldly cares that we can attain
our three chief aims: (1) Self-knowledge—for man can only know himself
by comparison, (2) Self-perfecting, which can only be attained by
conflict, and (3) The attainment of the chief virtue—love of death.
Only the vicissitudes of life can show us its vanity and develop our
innate love of death or of rebirth to a new life.” These words are all
the more remarkable because, in spite of his great physical sufferings,
Joseph Alexéevich is never weary of life though he loves death, for
which—in spite of the purity and loftiness of his inner man—he does
not yet feel himself sufficiently prepared. My benefactor then explained
to me fully the meaning of the Great Square of creation and pointed out
to me that the numbers three and seven are the basis of everything. He
advised me not to avoid intercourse with the Petersburg Brothers, but
to take up only second-grade posts in the lodge, to try, while
diverting the Brothers from pride, to turn them toward the true path
self-knowledge and self-perfecting. Besides this he advised me for
myself personally above all to keep a watch over myself, and to that end
he gave me a notebook, the one I am now writing in and in which I will
in future note down all my actions.

Petersburg, 23rd November

I am again living with my wife. My mother-in-law came to me in tears and
said that Hélène was here and that she implored me to hear her; that
she was innocent and unhappy at my desertion, and much more. I knew
that if I once let myself see her I should not have strength to go on
refusing what she wanted. In my perplexity I did not know whose aid and
advice to seek. Had my benefactor been here he would have told me what
to do. I went to my room and reread Joseph Alexéevich’s letters and
recalled my conversations with him, and deduced from it all that I
ought not to refuse a supplicant, and ought to reach a helping hand to
everyone—especially to one so closely bound to me—and that I must
bear my cross. But if I forgive her for the sake of doing right, then
let union with her have only a spiritual aim. That is what I decided,
and what I wrote to Joseph Alexéevich. I told my wife that I begged her
to forget the past, to forgive me whatever wrong I may have done her,
and that I had nothing to forgive. It gave me joy to tell her this. She
need not know how hard it was for me to see her again. I have settled on
the upper floor of this big house and am experiencing a happy feeling of
regeneration.