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The name of the writer, educator, Count Leo Nikolayevich Tolstoy is known to every Russian person. During his lifetime, 78 works of art were printed, 96 more were preserved in the archives. And in the first half of the 20th century, a complete collection of works was published, numbering 90 volumes and including, in addition to novels, stories, short stories, essays, etc., numerous letters and diary entries of this great man, who was distinguished by great talent and outstanding personal qualities. In this article, we recall the most interesting facts from the life of Leo Tolstoy.

House for sale in Yasnaya Polyana

In his youth, the count was known gambler and liked, unfortunately, not very successfully, to play cards. It so happened that part of the house in Yasnaya Polyana, where the writer spent his childhood, was given away for debts. Subsequently, Tolstoy planted trees in an empty place. Ilya Lvovich, his son, recalled how he once asked his father to show him the room in the house where he was born. And Lev Nikolaevich pointed to the top of one of the larches, adding: "There." And he described the leather sofa on which this happened in the novel War and Peace. These are interesting facts from the life of Leo Tolstoy, connected with the family estate.

As for the house itself, two of its two-story outbuildings have been preserved and have grown over time. After the marriage and the birth of children, the Tolstoy family grew, and in parallel with this, new premises were added.

Thirteen children were born in the Tolstoy family, five of whom died in infancy. The count never spared time for them, and before the crisis of the 80s he liked to play pranks. For example, if jelly was served during dinner, the father noticed that it was good for them to glue the boxes together. Children immediately brought in table paper, and the process of creativity began.

Another example. Someone in the family became sad or even burst into tears. The count who noticed this instantly organized the Numidian cavalry. He jumped up from his seat, raised his hand and rushed around the table, and the children rushed after him.

Tolstoy Leo Nikolayevich was always distinguished by a love of literature. He regularly hosted evening readings in his home. Somehow I took up a Jules Verne book without pictures. Then he began to illustrate it himself. And although he did not turn out to be a very good artist, the family was delighted with what they saw.

The children also remembered the humorous poems of Leo Tolstoy. He read them in the wrong German with the same purpose: domestic. By the way, few people know that in the creative heritage of the writer there are several poetry. For example, "Fool", "Volga-hero". They were mainly written for children and entered the well-known "ABC".

Thoughts of suicide

The works of Leo Tolstoy became for the writer a way of studying human characters in their development. Psychologism in the image often demanded great mental tension from the author. So, while working on Anna Karenina, trouble almost happened to the writer. He was in such a difficult state of mind that he was afraid to repeat the fate of his hero Levin and commit suicide. Later, in his Confession, Leo Nikolayevich Tolstoy noted that the thought of this was so insistent that he even took the cord out of the room where he changed clothes alone, and refused to hunt with a gun.

Disappointment in the Church

Nikolaevich is well studied and contains many stories about how he was excommunicated from the church. Meanwhile, the writer always considered himself a believer, and from the year 77, for several years, he strictly observed all fasts and attended every church service. However, after visiting Optina Pustyn in 1981, everything changed. Lev Nikolaevich went there with his footman and school teacher. They walked, as it should be, with a knapsack, in bast shoes. When they finally arrived at the monastery, they discovered terrible filth and strict discipline.

The pilgrims who came were settled on a common basis, which outraged the lackey, who always treated the owner as a master. He turned to one of the monks and said that the old man was Leo Tolstoy. The writer's work was well known, and he was immediately transferred to best number hotels. After returning from Optina Hermitage, the count expressed his dissatisfaction with such servility, and since then he changed his attitude towards church conventions and its employees. It all ended with the fact that in one of the posts he took a cutlet for lunch.

By the way, in the last years of his life, the writer became a vegetarian, completely abandoning meat. But at the same time, he ate scrambled eggs every day in different forms.

Physical work

In the early 80s - this is reported by the biography of Leo Tolstoy Nikolayevich - the writer finally came to the conclusion that an idle life and luxury do not paint a person. For a long time he was tormented by the question of what he should do: sell all his property and leave his beloved wife and children unaccustomed to hard work without funds? Or transfer the entire fortune to Sofya Andreevna? Later, Tolstoy would divide everything between family members. At this difficult time for him - the family had already moved to Moscow - Lev Nikolayevich liked to go to the Sparrow Hills, where he helped the peasants cut firewood. Then he learned the craft of shoemaking and even designed boots and summer shoes from canvas and leather, in which he walked all summer. And every year he helped peasant families, in which there was no one to plow, sow and harvest bread. Not everyone approved of such a life of Lev Nikolayevich. Tolstoy was not understood even in his own family. But he remained adamant. And one summer, the whole of Yasnaya Polyana broke up into artels and went out for mowing. Among the workers there was even Sofya Andreevna, who was raking the grass with a rake.

Help for the starving

Noting interesting facts from the life of Leo Tolstoy, one can also recall the events of 1898. Famine broke out again in Mtsensk and Chernen uyezds. The writer, dressed in an old retinue and props, with a knapsack over his shoulders, together with his son, who volunteered to help him, personally traveled all the villages and found out where the situation was really beggarly. In a week, lists were compiled and about twelve canteens were created in each county, where they fed, first of all, children, the elderly and the sick. Products were brought from Yasnaya Polyana, two hot meals a day were prepared. Tolstoy's initiative caused a negative response from the authorities, who established constant control over him, and from local landlords. The latter considered that such actions of the count could lead to the fact that they themselves would soon have to plow the field and milk the cows.

One day, the officer came into one of the dining rooms and started a conversation with the count. He complained that although he approves of the writer's act, he is a forced man, therefore he does not know what to do - it was about the permission for such activities of the governor. The writer's answer turned out to be simple: "Do not serve where they are forced to act against conscience." And such was the whole life of Leo Tolstoy.

Serious illness

In 1901, the writer fell ill with a severe fever and, on the advice of doctors, went to the Crimea. There, instead of a cure, he caught another inflammation and there was practically no hope that he would survive. Lev Nikolaevich Tolstoy, whose work contains many works describing death, prepared himself mentally for it. He was not at all afraid to part with his life. The writer even said goodbye to loved ones. And although he could only speak in a whisper, he gave each of his children valuable advice for the future, as it turned out, nine years before his death. This was very helpful, since nine years later none of the family members - and they almost all gathered at the Astapovo station - were not allowed to see the patient.

Writer's funeral

Back in the 90s, Lev Nikolaevich spoke in his diary about how he would like to see his funeral. Ten years later, in "Memoirs", he tells the story of the famous "green stick", buried in a ravine next to oaks. And already in 1908, he dictated a wish to the stenographer: to bury him in a wooden coffin at the place where the brothers were looking for a source of eternal goodness in childhood.

Tolstoy Lev Nikolaevich, according to his will, was buried in the park of Yasnaya Polyana. The funeral was attended by several thousand people, among whom were not only friends, admirers of creativity, writers, but also local peasants, whom he treated with care and understanding all his life.

The history of the testament

Interesting facts from the life of Leo Tolstoy also relate to his will regarding his creative heritage. The writer made six wills: in 1895 (diary entries), 1904 (letter to Chertkov), 1908 (dictated to Gusev), twice in 1909 and in 1010. According to one of them, all his recordings and works came into public use. According to others, the right to them was transferred to Chertkov. Ultimately, Leo Nikolayevich Tolstoy bequeathed his creativity and all his notes to his daughter Alexandra, who from the age of sixteen became her father's assistant.

Number 28

According to his relatives, the writer always treated prejudice ironically. But he considered the number twenty-eight special and loved it. What was it - a mere coincidence or rock of fate? It is not known, but many of the most important events of life and the first works of Leo Tolstoy are connected with her. Here is their list:

• August 28, 1828 - the date of birth of the writer himself.
• On May 28, 1856, censorship gave permission for the publication of the first book with stories, Childhood and Adolescence.
• On June 28, the first-born, Sergey, was born.
• On February 28, the wedding of the son of Ilya took place.
• On October 28, the writer left Yasnaya Polyana forever.

"The great writer of the Russian land", Leo Nikolayevich Tolstoy was born on August 28 (September 9), 1828 in the village of Yasnaya Polyana, Tula province. His father, a hussar lieutenant colonel, and his mother, nee Princess Volkonskaya, are described partly in Childhood and Boyhood, partly in War and Peace. The boy was one and a half years old when his mother died, and nine years old when his father died; an orphan, he remained in the care of his aunt, Countess Osten-Saken; the upbringing of the boy was entrusted to a distant relative, T. A. Ergolskaya. Tolstoy later touchingly recalled this kind and meek woman, who had a beneficial effect on the children entrusted with her upbringing. Being 24 years old, he wrote to her from the Caucasus: "The tears that I shed, thinking of you and your love for us, are so joyful that I let them flow without any false shame."

Having received a home education, which was common at that time for the children of landlords, in 1844 Tolstoy entered the Kazan University at the Faculty of Oriental Languages; a year later he goes to law school. A young man precocious, prone to self-observation and a critical attitude towards everything around him, Tolstoy remains extremely dissatisfied with the composition of professors and university teaching. At first, he quite diligently set to work, began to write an essay, where he drew a parallel between the “Instruction” by Catherine the Great II and the works of Montesquieu; but soon these studies were abandoned, and for a while the interests of secular life took possession of Tolstoy: the brilliant outer side of the secular world and its eternal festivities, picnics, balls, receptions, captivated the impressionable young man; he gave himself up to the interests of this world with all the passion of his nature. And, as in everything in his life, he was consistent here to the end, denying at that time everything that was not included in the circle of interests of a secular person.

But, as shown in "Childhood, Adolescence and Youth", which contains a lot of autobiographical material, even in childhood Tolstoy showed signs of self-deepening, some kind of persistent moral and mental quest; the boy was forever haunted by the questions of his still vague inner world. It can be said, judging by the artistic material left to us by the writer, that he almost did not know a carefree childhood, with its unconscious joy. Self-loving, always subordinating everything to his reflection, he, like most great people, spent a painful childhood, depressed by various questions of external and internal life, which it was beyond his childish strength to resolve.

It was this peculiarity of the nature of the young Tolstoy that took over in him after a certain period of time spent in secular pleasures. Under the influence of his own reflections and reading, Tolstoy decided to change his life dramatically. What he decided was immediately carried out. Convinced of the emptiness of secular life, disappointed with university studies, Tolstoy returns to his constant ideals of life. In "Childhood" and Adolescence, we read more than once about how the boy, the hero of the story, draws up programs for a future clean and reasonable life that meets some vague requirements of conscience. As if an unknown voice always resounded in his soul, the voice of moral commands, and forced him to follow him. The same was in Kazan. Tolstoy gives up secular entertainment, stops attending the university, gets carried away by Rousseau and spends days and nights over the books of this writer, who had a great influence on him.

In books, Tolstoy is looking not for intellectual pleasures and not for knowledge in itself, but for practical answers to questions, How live and how to live, that is, in what to see the meaning and true content life. Under the influence of these reflections and the reading of Rousseau's books, Tolstoy wrote the essay "On the Purpose of Philosophy", in which he defines philosophy as a "science of life", that is, as one that clarifies the goals and way of life of a person. Already at this time, Rousseau's books posed a problem for young Tolstoy that irresistibly attracted his mental gaze: about moral perfection. Tolstoy, through increased spiritual tension, determines the plan for his future life: it should take place in the implementation of good and in active help to people. Having come to this conclusion, Tolstoy left the university and went to Yasnaya Polyana to take care of the life of the peasants and improve their situation. Here, many failures and disappointments awaited him, described in the story “Morning of the landowner”: it was impossible to solve such a big task at once with the help of one person, especially since many imperceptible little things and interference made the work difficult.

Leo Tolstoy in his youth. Photo 1848

In 1851 Tolstoy left for the Caucasus; here awaits him a mass of impressions, strong and fresh, which the heroic nature of the 23-year-old Tolstoy craved. Hunting for wild boars, elks, birds, grandiose pictures of Caucasian nature, and finally, skirmishes and battles with mountaineers (Tolstoy enlisted as a cadet in the artillery) - all this made a great impression on the future writer. In battles, he was cold-blooded and courageous, he was always in the most dangerous places and was repeatedly presented for a reward. The way of life at that time Tolstoy led a Spartan, healthy and simple; composure and courage did not leave him at the most dangerous moments, as, for example, in the case when, while hunting a bear, he missed the beast and was crushed by it, saved a minute later by other hunters and miraculously escaped with two non-dangerous wounds. But he led a life not only of fighting and hunting, he also had hours for literary work, which few people knew about yet. At the end of 1851, he tells Ergolskaya that he is writing a novel, not knowing if it will ever be published, but working on it gives him deep pleasure. Characteristic of the young Tolstoy is the lack of ambition and endurance in leisurely and diligent work. “I redid the work that I started a long time ago three times,” he writes to Ergolskaya, “and I expect to redo it again to be satisfied; I write not out of vanity, but out of inclination, it is pleasant and useful for me to work, and I work.

The manuscript that Tolstoy was working on at that time was the story "Childhood"; among all the impressions of the Caucasus, the young writer loved to revive childhood memories with sadness and love, reviving every feature of a past life. Life in the Caucasus did not roughen his impressionable and childishly tender soul. In 1852, Tolstoy's first story was published in Nekrasov's journal Sovremennik with a modest signature L.N.; only a few close people knew the author of this story, noted in critical literature. Behind "Childhood" appeared "Boyhood" and a number of stories from the Caucasian military life: "Raid", "Cutting down the forest" and the large story "Cossacks", outstanding in its artistic merits and reflecting the features of a new worldview. In this story, Tolstoy for the first time emphasized the negative attitude towards urban cultural life and the predominance of a simple and healthy life over it in the fresh bosom of nature, in proximity to the simple and pure spiritually popular masses.

Tolstoy's military wandering life continued during the then outbreak of the Crimean War. He participated in the unsuccessful siege of Silistria on the Danube and observed with curiosity the life of southern peoples. Promoted to officer in 1854, Tolstoy arrived in Sevastopol, where he survived the siege until the surrender of the city in 1855. Here Tolstoy tried to start a magazine for the soldiers, but did not get permission. Courageous, as always, who was here in the most dangerous places, Tolstoy reproduced the rich observations of this siege in three stories “Sevastopol in December, in May and in August”. Appearing also in Sovremennik, these stories drew general attention.

After the fall of Sevastopol, Tolstoy retired, moved to St. Petersburg and devoted himself primarily to literary interests; he draws closer to the circle of writers of that time - Turgenev, Goncharov, Ostrovsky, Nekrasov, Druzhinin, is friends with Fet. But to a large extent determined in Tolstoy during his solitary life in the Caucasian wilderness, his new views on life, on culture, on the goals and objectives of a person’s personal life, were alien to the general views of writers and alienated Tolstoy from them: he remained generally closed and lonely.

After several years of a self-absorbed and lonely life, having reached several definite points of his own worldview, created by great spiritual effort, Tolstoy now, with some kind of mental greed, strives to embrace all the heritage of the spiritual culture of the West. After studying agriculture and school in Yasnaya Polyana, he travels abroad, visits Germany, France, Italy and Switzerland, looks closely at the life and institutions of the Western world, absorbs a lot of books on philosophy, sociology, history, public education, etc. Everything he saw and what he hears, everything he reads, everything that strikes his mind and soul, becomes material for internal processing in the process of achieving the firm foundations of the worldview, which Tolstoy's thought is tirelessly looking for.

big event for him inner life was the death of his brother, Nicholas; questions about the purpose and meaning of life, questions about death, took possession of his soul with even greater force, for a time inclining him to extremely pessimistic conclusions. But soon the ardent thirst for mental labor and activity again seizes him. Studying the organization of school affairs in Western European countries, Tolstoy comes to his own pedagogical theory, which he tries to implement upon his return to Yasnaya Polyana. He started a school there for peasant children and a pedagogical magazine called Yasnaya Polyana. Education, as a powerful tool for social reforms, seems to him the most important business of life. In Yasnaya Polyana, he wanted to make something in miniature that could then take root all over the world. At the heart of Tolstoy's theory was the same point of view of the need for personal improvement of a person, not by forcible inoculation of views and beliefs, but in accordance with the basic properties of his nature.

Having married S. A. Bers and having arranged a quiet family life, Tolstoy devotes himself to the study of philosophy, ancient classics, his own literary works without forgetting either school or agriculture. The period of time from the sixties to the eighties of the last century is distinguished for Tolstoy by exceptional artistic productivity: during these years he wrote the most important in terms of artistic value and outstanding in volume of his works. From 1864 to 1869, he was busy with the huge historical epic "War and Peace" (see summary and analysis of this novel). From 1873 to 1876 he worked on the novel Anna Karenina. In this novel, in the history of Levin's inner life, the turning point in the spiritual life of Tolstoy himself is already reflected. In him, that desire for the realization in his personal life of the ideas of goodness and truth recognized by him, which manifested itself in him from his youth, finally prevails. Religious and moral-philosophical interests take precedence over literary and artistic interests. He depicted the history of this spiritual turn in Confession, written in 1881.

Portrait of Leo Tolstoy. Artist I. Repin, 1901

From that time on, Tolstoy subordinated his literary activity to accepted moral ideas, becoming a preacher and moralist (see Tolstoy), denying his lived artistic activity. His mental productivity is still enormous: in addition to a whole series of religious-philosophical and social treatises, he writes dramas, stories and novels. Since the end of the eighties, stories have appeared for the people: “What makes people alive”, “Two old men”, “Candle”, “You will miss the fire, you will not put it out”; novels: "The Death of Ivan Ilyich", "Kreutzer Sonata", "Master and Worker", the dramas "The Power of Darkness" and "The Fruits of Enlightenment", and the novel "Resurrection".

Tolstoy's fame in these years becomes worldwide, his works are translated into the languages ​​of all countries, his name enjoys great honor and respect among the entire educated world; in the west, special societies are organized dedicated to the study of the works of the great writer. Yasnaya Polyana, where he lived, was visited by people from all countries, driven by the desire to talk with the great writer. Until the very end of his life, an unexpected end that struck the whole world, Tolstoy, an 80-year-old man, tirelessly devoted himself to mental pursuits, creating new philosophical and artistic works.

Wishing before the end of his life to retire and live in full harmony with the spirit of his teaching, which was always his cherished desire, Tolstoy left Yasnaya Polyana in the last days of October 1910, but on the way to the Caucasus he fell ill and had to stop at the Astapovo station, where died 11 days later - November 7 (20), 1910.

Leo Tolstoy is one of the most famous and great writers in the world. Even during his lifetime, he was recognized as a classic of Russian literature, his work paved the bridge between the currents of two centuries.

Tolstoy showed himself not just as a writer, he was an educator and humanist, he thought about religion, and was directly involved in the defense of Sevastopol. The writer's legacy is so great, and his life itself is so ambiguous that they continue to study and try to understand him.

Tolstoy himself was a complex person, as evidenced by at least his family relationships. So numerous myths appear, both about Tolstoy's personal qualities, his actions, and about creativity and the ideas invested in it. Many books have been written about the writer, but we will try to debunk at least the most popular myths about him.

Flight of Tolstoy. A well-known fact - 10 days before his death, Tolstoy ran away from his home, which was in Yasnaya Polyana. There are several versions of why the writer did this. They immediately began to say that the already elderly man tried to commit suicide. The communists developed the theory that Tolstoy expressed his protest against the tsarist regime in this way. In fact, the reasons for the writer's flight from his native and beloved home were quite mundane. Three months before that, he wrote a secret will, according to which he transferred all copyrights to his works not to his wife, Sofya Andreevna, but to his daughter Alexandra and his friend Chertkov. But the secret became clear - the wife learned about everything from the stolen diary. A scandal erupted immediately, and Tolstoy's own life became a real hell. His wife's tantrums prompted the writer to do what he had planned 25 years ago - to escape. During these difficult days, Tolstoy wrote in his diary that he could no longer endure this and hated his wife. Sofya Andreevna herself, having learned about the flight of Lev Nikolaevich, became even more furious - she ran to drown herself in the pond, beat herself in the chest with thick objects, tried to run away somewhere and threatened to never let Tolstoy go anywhere again.

Tolstoy had a very angry wife. From the previous myth, it becomes clear to many that only his evil and eccentric wife is to blame for the death of a genius. In fact, Tolstoy's family life was so complex that numerous studies are still trying to figure it out today. And the wife herself felt unhappy in her. One of the chapters of her autobiography is called “The Martyr and the Martyr”. In general, little was known about Sofya Andreevna's talents; she was completely in the shadow of her powerful husband. But the recent publication of her stories made it possible to understand the full depth of her sacrifice. And Natasha Rostova from "War and Peace" came to Tolstoy straight from his wife's youthful manuscript. In addition, Sofya Andreevna received an excellent education, she knew a couple of foreign languages ​​​​and even translated the complex works of her husband herself. The energetic woman still had time to manage the entire household, the accounting of the estate, as well as sheathe and tie up the entire considerable family. Despite all the hardships, Tolstoy's wife understood that she was living with a genius. After his death, she noted that for almost half a century of living together, she could not understand what kind of person he was.

Tolstoy was excommunicated and anathematized. Indeed, in 1910 Tolstoy was buried without a funeral, which gave rise to the myth of excommunication. But in the memorable act of the Synod of 1901, the word "excommunication" is absent in principle. Officials from the church wrote that with his views and false teachings, the writer had long placed himself outside the church and was no longer perceived by it as a member. But society understood the complex bureaucratic document with a florid language in its own way - everyone decided that it was the church that abandoned Tolstoy. And this story with the definition of the Synod was actually a political order. So the chief prosecutor Pobedonostsev took revenge on the writer for his image of a man-machine in Resurrection.

Leo Tolstoy founded the Tolstoyan movement. The writer himself was very cautious, and sometimes even with disgust, about those numerous associations of his followers and admirers. Even after escaping from Yasnaya Polyana, the Tolstoy community turned out to be not the place where Tolstoy wanted to find shelter.

Tolstoy was a teetotaller. As you know, in adulthood, the writer refused alcohol. But he did not understand the creation of temperance societies throughout the country. Why do people gather if they are not going to drink? After all, big companies mean drinking.

Tolstoy adhered fanatically to his own principles. Ivan Bunin, in his book on Tolstoy, wrote that the genius himself was sometimes very cool about the provisions of his own teaching. One day the writer with his family and close family friend Vladimir Chertkov (he was also the main follower of Tolstoy's ideas) ate on the terrace. It was a hot summer, mosquitoes were flying everywhere. One particularly annoying one sat down on Chertkov's bald head, where the writer killed him with the palm of his hand. Everyone laughed, and only the offended victim noted that Lev Nikolaevich took the life of a living creature, shaming him.

Tolstoy was a big womanizer. The sexual adventures of the writer are known from his own notes. Tolstoy said that in his youth he led a very bad life. But most of all he is confused by two events since that time. The first is a connection with a peasant woman even before marriage, and the second is a crime with her aunt's maid. Tolstoy seduced an innocent girl, who was then driven out of the yard. That peasant woman was Aksinya Bazykina. Tolstoy wrote that he loved her like never before in his life. Two years before his marriage, the writer had a son, Timothy, who over the years became a huge man, like his father. Everyone in Yasnaya Polyana knew about the master's illegitimate son, that he was a drunkard, and about his mother. Sofya Andreevna even went to look at her husband's former passion, not finding anything interesting in her. And Tolstoy's intimate stories are part of his diaries of his youth. He wrote about the voluptuousness that tormented him, about the desire of women. But something like this was common for Russian nobles of that time. And repentance for past ties never tormented them. For Sofya Andreevna, the physical aspect of love was not at all important, unlike her husband. But she managed to give birth to Tolstoy 13 children, losing five. Lev Nikolaevich was her first and only man. And he was faithful to her throughout the 48 years of their marriage.

Tolstoy preached asceticism. This myth appeared thanks to the thesis of the writer that a person needs a little for life. But Tolstoy himself was not an ascetic - he simply welcomed the sense of proportion. Lev Nikolayevich himself fully enjoyed life, he simply saw joy and light in simple and accessible things.

Tolstoy was an opponent of medicine and science. The writer was not at all obscurantist. He, on the contrary, spoke about the fact that it is impossible to return to the plow, about the inevitability of progress. At home Tolstoy had one of their first Edison phonographs, electric pencil. And the writer rejoiced, like a child, at such scientific achievements. Tolstoy was a very civilized person, realizing that humanity pays for progress in hundreds of thousands of lives. And this development, associated with violence and blood, the writer did not accept in principle. Tolstoy was not cruel to human weaknesses, he was outraged that the vices were justified by the doctors themselves.

Tolstoy hated art. Tolstoy understood art, he simply used his own criteria to evaluate it. And didn't he have a right to? It is difficult to disagree with the writer that a simple man is unlikely to understand Beethoven's symphonies. To untrained listeners, much of classical music sounds like torture. But there is also such an art that is perceived as excellent by both simple villagers and sophisticated gourmets.

Tolstoy was driven by pride. They say that it was this inner quality that manifested itself in the philosophy of the author, and even in everyday life. But is it worth considering the non-stop search for truth as pride? Many people believe that it is much easier to join some teaching and serve it already. But Tolstoy could not change himself. And in Everyday life the writer was very attentive - he taught his children mathematics, astronomy, and conducted physical education classes. Little Tolstoy took the children to the Samara province, that they knew better and fell in love with nature. It's just that in the second half of his life, the genius was preoccupied with a lot of things. This is creativity, philosophy, work with letters. So Tolstoy could not give himself, as before, to his family. But it was a conflict between creativity and family, and not a manifestation of pride.

There was a revolution in Russia because of Tolstoy. This statement appeared thanks to Lenin's article "Leo Tolstoy, as a mirror of the Russian revolution." In fact, one person, be it Tolstoy or Lenin, is simply not to blame for the revolution. There were many reasons - the behavior of the intelligentsia, the church, the king and court, the nobility. It was all of them who gave old Russia to the Bolsheviks, including Tolstoy. His opinion, as a thinker, was listened to. But he denied both the state and the army. True, he was opposed to the revolution. The writer generally did a lot to soften morals, urging people to be kinder, to serve Christian values.

Tolstoy was an unbeliever, he denied faith and taught this to others. Statements that Tolstoy turns people away from the faith irritated and offended him greatly. On the contrary, he stated that the main thing in his works is the understanding that there is no life without faith in God. Tolstoy did not accept the form of faith that the church imposed. And there are many people who believe in God, but do not accept modern religious institutions. For them, Tolstoy's searches are understood and not at all terrible. Many people generally come to church after being immersed in the thoughts of the writer. This was especially observed in Soviet times. Even before, the Tolstoyans turned towards the church.

Tolstoy constantly taught everyone. Thanks to this rooted myth, Tolstoy appears as a self-confident preacher, telling whom and how to live. But when studying the writer's diaries, it will become clear that he dealt with himself all his life. So where was he to teach others? Tolstoy expressed his thoughts, but never imposed them on anyone. Another thing is that a community of followers, Tolstoyans, has developed around the writer, who tried to make the views of their leader absolute. But for the genius himself, his ideas were not fixed. He considered the absolute presence of God, and everything else was the result of trials, torments, searches.

Tolstoy was a fanatical vegetarian. At a certain point in his life, the writer completely abandoned meat and fish, not wanting to eat the disfigured corpses of living beings. But his wife, taking care of him, poured meat into his mushroom broth. Seeing this, Tolstoy was not angry, but only joked that he was ready to drink meat broth every day, if only his wife would not lie to him. Other people's beliefs, including in the choice of food, were above all for the writer. They always had those at home who ate meat, the same Sofya Andreevna. But there were no terrible quarrels because of this.

To understand Tolstoy, it is enough to read his works and not to study his personality. This myth prevents a real reading of Tolstoy's work. Without understanding what he lived, one cannot understand his work. There are writers who say everything with their texts. But Tolstoy can be understood only if you know his worldview, his personal traits, his relationship with the state, church, and relatives. Tolstoy's life is an exciting novel in itself, which sometimes spilled over into paper form. An example of this is "War and Peace", "Anna Karenina". On the other hand, the writer's work also influenced his life, including family life. So there is no escape from studying the personality of Tolstoy and the interesting aspects of his biography.

Tolstoy's novels cannot be studied at school - they are simply incomprehensible to high school students. It is generally difficult for modern schoolchildren to read long works, and "War and Peace" is also filled with historical digressions. Give our high school students abridged versions of novels adapted to their intellect. It is difficult to say whether this is good or bad, but in any case they will at least get an idea of ​​Tolstoy's work. To think that it is better to read Tolstoy after school is dangerous. After all, if you do not start reading it at that age, then later the children will not want to immerse themselves in the writer's work. So the school works proactively, deliberately giving more complex and smart things than the child's intellect can perceive. Perhaps then there will be a desire to return to this and understand to the end. And without studying at school, such a “temptation” will not appear for sure.

Tolstoy's pedagogy has lost its relevance. Tolstoy the teacher is treated ambiguously. His teaching ideas were perceived as the fun of a gentleman who decided to teach children according to his original method. In fact, the spiritual development of a child directly affects his intellect. The soul develops the mind, and not vice versa. And Tolstoy's pedagogy works in modern conditions. This is evidenced by the results of the experiment, during which 90% of children achieved excellent results. Children learn to read according to Tolstoy's ABC, which is built on many parables with their secrets and archetypes of behavior that reveal the nature of man. Gradually, the program becomes more complex. A harmonious person with a strong moral principle emerges from the walls of the school. And according to this method, about a hundred schools are engaged in today in Russia.

LEV NIKOLAEVICH TOLSTOY (1828-1910), Russian writer. Born August 28, 1828 in Yasnaya Polyana, a family estate in the Tula province. His parents, well-born Russian nobles, died when he was a child. At the age of 16, raised at home ... ... Collier Encyclopedia

Graf, Russian writer. Father T. Count ... ... Great Soviet Encyclopedia

- (1828 1910), Russian. writer. Diaries, letters, conversations recorded by contemporaries T. contain numerous. judgments about L. The first acquaintance of T. with L. directly. youthful perception of his work. ("Hadji Abrek", "Ismail Bey", "Hero of Our Time"). ... ... Lermontov Encyclopedia

Tolstoy Lev Nikolaevich- (18281910), count, writer. Tolstoy's connections with the literary, social and cultural life of St. Petersburg (which the writer visited about 10 times, for the first time in 1849) were especially intense in the 50s; Here he first appeared in literature in ... ... Encyclopedic reference book "St. Petersburg"

- (1828 1910) Russian. writer, publicist, philosopher. In 1844-1847 he studied at the Kazan University (did not graduate). T.'s artistic work is largely philosophical. In addition to reflections on the essence of life and the purpose of man, expressed in ... ... Philosophical Encyclopedia

- (1828 1910) count, Russian writer, corresponding member (1873), honorary academician (1900) of the St. Petersburg Academy of Sciences. Beginning with the autobiographical trilogy Childhood (1852), Boyhood (1852-54), Youth (1855-57), a study of fluidity inner peace,… … Big Encyclopedic Dictionary

- (1828 1910), count, writer. T.'s connections with the literary, social, and cultural life of St. Petersburg (which the writer visited about 10 times, for the first time in 1849) were especially intense in the 50s; here he first appeared in literature in a magazine ... ... St. Petersburg (encyclopedia)

Tolstoy, Lev Nikolaevich- L.N. Tolstoy. Portrait by N.N. Ge. TOLSTOY Lev Nikolaevich (1828-1910), Russian writer, Count. Starting with the autobiographical trilogy "Childhood" (1852), "Boyhood" (1852-54), "Youth" (1855-57), a study of the "fluidity" of the inner world, ... ... Illustrated encyclopedic Dictionary

- (1828 1910), count, Russian writer, corresponding member (1873), honorary academician (1900) of the St. Petersburg Academy of Sciences. Starting with the autobiographical trilogy "Childhood" (1852), "Boyhood" (1852-54), "Youth" (1855-57), an exploration of the "fluidity" of the inner ... ... encyclopedic Dictionary

Tolstoy (Count Lev Nikolaevich) is a famous writer who has reached an unprecedented level in the history of literature of the 19th century. glory. In his face powerfully united great artist with a great moralist. Tolstoy's personal life, his stamina, indefatigability, ... ... Biographical Dictionary

Books

• Tolstoy Lev Nikolaevich. Collected works in 12 volumes (number of volumes: 12), Tolstoy Lev Nikolaevich. Lev Nikolaevich Tolstoy (1828-1910) is a writer whose name is known all over the world, a writer whose novels have been and are being read by many generations. Tolstoy's works have been translated into more than 75...
• My second Russian book to read. Tolstoy Lev Nikolaevich, Tolstoy Lev Nikolaevich. Informative, entertaining and instructive works for teaching children to read were specially collected by Leo Tolstoy into several `Russian books for reading`. The first one is our…

✍  Tolstoy Lev Nikolaevich(August 28 (September 9), 1828, Yasnaya Polyana, Tula province, Russian Empire - November 7, 1910, Astapovo station, Ryazan province, Russian Empire) - one of the most famous Russian writers and thinkers, one of the greatest writers peace. Member of the defense of Sevastopol. Enlightener, publicist, religious thinker, his authoritative opinion was the reason for the emergence of a new religious and moral trend - Tolstoyism. Corresponding member of the Imperial Academy of Sciences (1873), honorary academician by category belles-lettres (1900).

A writer who, during his lifetime, was recognized as the head of Russian literature. The work of Leo Tolstoy marked a new stage in Russian and world realism, acting as a bridge between the classical novel XIX century and literature of the 20th century. Leo Tolstoy had a strong influence on the evolution of European humanism, as well as on the development of realistic traditions in world literature. The works of Leo Tolstoy were repeatedly filmed and staged in the USSR and abroad; his plays have been staged all over the world.

The most famous works of Tolstoy are the novels War and Peace, Anna Karenina, Resurrection, the autobiographical trilogy Childhood, Boyhood, Youth, the stories The Cossacks, The Death of Ivan Ilyich, Kreutzerov sonata”, “Hadji Murad”, a series of essays “Sevastopol Tales”, dramas “The Living Corpse” and “The Power of Darkness”, autobiographical religious and philosophical works “Confession” and “What is my faith?” and etc.

§  Biography

¶  Origin

Representative of the Count's branch of the noble family of Tolstoy, descended from Peter's associate P. A. Tolstoy. The writer had extensive family ties in the world of the highest aristocracy. Among the cousins ​​​​of the father are the adventurer and breeder F.I. Tolstoy, the artist F.P. Tolstoy, the beauty M.I. Lopukhina, socialite A. F. Zakrevskaya, maid of honor A. A. Tolstaya. The poet A. K. Tolstoy was his second cousin. Among the mother's cousins ​​are Lieutenant General D. M. Volkonsky and a wealthy emigrant N. I. Trubetskoy. A.P. Mansurov and A.V. Vsevolozhsky were married to their mother's cousins. Tolstoy was connected by property with the ministers A. A. Zakrevsky and L. A. Perovsky (married to cousins ​​of his parents), the generals of 1812 L. I. Depreradovich (married to his grandmother’s sister) and A. I. Yushkov (brother-in-law of one of aunts), as well as with Chancellor A. M. Gorchakov (brother of the husband of another aunt). The common ancestor of Leo Tolstoy and Pushkin was Admiral Ivan Golovin, who helped Peter I create the Russian fleet.

The features of Ilya Andreevich's grandfather are given in War and Peace to the good-natured, impractical old Count Rostov. The son of Ilya Andreevich, Nikolai Ilyich Tolstoy (1794-1837), was the father of Lev Nikolaevich. In some character traits and biography facts, he was similar to Nikolenka's father in "Childhood" and "Boyhood" and partly to Nikolai Rostov in "War and Peace". However, in real life, Nikolai Ilyich differed from Nikolai Rostov not only in his good education, but also in his convictions that did not allow him to serve under Nicholas I. A participant in the foreign campaign of the Russian army against Napoleon, including participating in the “Battle of the Nations” near Leipzig and was captured from the French, but was able to escape, after the conclusion of peace, he retired with the rank of lieutenant colonel of the Pavlograd Hussar Regiment. Soon after his resignation, he was forced to go to official service so as not to end up in a debtor's prison because of the debts of his father, the Kazan governor, who died under investigation for official abuse. The negative example of his father helped Nikolai Ilyich develop his own life ideal- private independent life with family joys. In order to put his frustrated affairs in order, Nikolai Ilyich (like Nikolai Rostov) married the already not very young Princess Maria Nikolaevna of the Volkonsky family in 1822, the marriage was happy. They had five children: Nikolai (1823-1860), Sergei (1826-1904), Dmitry (1827-1856), Lev, Maria (1830-1912).

Tolstoy's maternal grandfather, Catherine's General, Prince Nikolai Sergeevich Volkonsky, had some resemblance to the stern rigorist - the old Prince Bolkonsky in War and Peace. Lev Nikolayevich's mother, similar in some respects to Princess Marya depicted in War and Peace, possessed a wonderful gift for storytelling.

¶ Childhood

Leo Tolstoy was born on August 28, 1828 in the Krapivensky district of the Tula province, in the hereditary estate of his mother - Yasnaya Polyana. He was the fourth child in the family. The mother died in 1830 six months after the birth of her daughter from "birth fever", as they said then, when Leo was not yet 2 years old.

A distant relative, T. A. Ergolskaya, took up the upbringing of orphaned children. In 1837, the family moved to Moscow, settling on Plyushchikha, as the eldest son had to prepare to enter the university. Soon, his father, Nikolai Ilyich, suddenly died, leaving affairs (including some lawsuits related to the family’s property) in an unfinished state, and the three younger children again settled in Yasnaya Polyana under the supervision of Yergolskaya and his paternal aunt, Countess A. M. Osten-Saken appointed guardian of the children. Here Lev Nikolaevich remained until 1840, when Countess Osten-Saken died, the children moved to Kazan, to a new guardian - the father's sister P. I. Yushkova.

The Yushkovs' house was considered one of the most cheerful in Kazan; all members of the family highly valued external brilliance. “My good aunt,” says Tolstoy, “the purest being, always said that she would not want anything more for me than for me to have a relationship with a married woman.”

Lev Nikolaevich wanted to shine in society, but his natural shyness and lack of external attractiveness prevented him. The most diverse, as Tolstoy himself defines them, "speculations" about key issues of our being - happiness, death, God, love, eternity - left an imprint on his character in that era of life. What he told in "Adolescence" and "Youth", in the novel "Resurrection" about the aspirations of Irtenyev and Nekhlyudov for self-improvement, was taken by Tolstoy from the history of his own ascetic attempts of this time. All this, wrote the critic S. A. Vengerov, led to the fact that Tolstoy developed, in the words of his story “Adolescence”, “the habit of constant moral analysis, which destroyed the freshness of feeling and clarity of mind.” Citing examples of self-analysis of this period, he ironically speaks of the exaggeration of his adolescent philosophical pride and greatness, and at the same time notes the insurmountable inability "to get used to not be ashamed of his every simplest word and movement" when confronted with real people, whose benefactor he then himself seemed.

¶ Education

His education was initially carried out by the French tutor Saint-Thomas (the prototype of St.-Jérôme in the story "Boyhood"), who replaced the good-natured German Reselman, whom Tolstoy portrayed in the story "Childhood" under the name of Karl Ivanovich.

In 1843, P. I. Yushkova, taking on the role of guardian of her underage nephews (only the eldest, Nikolai, was an adult) and niece, brought them to Kazan. Following the brothers Nikolai, Dmitry and Sergei, Lev decided to enter the Imperial Kazan University (the most famous at that time), where Lobachevsky worked at the mathematical faculty, and Kovalevsky at the Vostochny. On October 3, 1844, Leo Tolstoy was enrolled as a student in the category of oriental (Arabic-Turkish) literature as a self-paying student. At the entrance exams, in particular, he showed excellent results in the obligatory "Turkish-Tatar language" for admission. According to the results of the year, he had poor progress in the relevant subjects, did not pass the transitional exam and had to re-take the first-year program.

In order to avoid a complete repetition of the course, he moved to the Faculty of Law, where his problems with grades in some subjects continued. The transitional exams in May 1846 were passed satisfactorily (he received one five, three fours and four threes; the average output was three), and Lev Nikolayevich was transferred to the second year. Leo Tolstoy spent less than two years at the Faculty of Law: “It was always difficult for him to have any education imposed by others, and everything he learned in life, he learned himself, suddenly, quickly, with hard work,” writes S. A. Tolstaya in his “Materials for the biography of Leo Tolstoy”. In 1904, he recalled: “... for the first year I ... did nothing. In the second year, I began to study ... there was Professor Meyer, who ... gave me a job - a comparison of Catherine's "Instruction" with Esprit des lois ("The Spirit of the Laws" (fr.) Russian) Montesquieu. ... I was carried away by this work, I went to the village, began to read Montesquieu, this reading opened up endless horizons for me; I began to read Rousseau and left the university, precisely because I wanted to study.

¶  Beginning of literary activity

From March 11, 1847, Tolstoy was in the Kazan hospital, on March 17 he began to keep a diary, where, imitating Benjamin Franklin, he set goals and objectives for self-improvement, noted successes and failures in completing these tasks, analyzed his shortcomings and train of thought, motives for their actions. He kept this diary with short breaks throughout his life.

Having completed his treatment, in the spring of 1847 Tolstoy left his studies at the university and left for Yasnaya Polyana, which he inherited under the division; his activities there are partly described in the work “The Morning of the Landowner”: Tolstoy tried to establish relations with the peasants in a new way. His attempt to somehow alleviate the young landowner's guilt before the people dates back to the same year when D. V. Grigorovich's "Anton-Goremyk" and the beginning of I. S. Turgenev's "Notes of a Hunter" appeared.

In his diary, Tolstoy formulated for himself a large number of life rules and goals, but he managed to follow only a small part of them. Among the successful ones are serious studies in English, music, and jurisprudence. In addition, neither the diary nor the letters reflected the beginning of Tolstoy's studies in pedagogy and charity, although in 1849 he first opened a school for peasant children. The main teacher was Foka Demidovich, a serf, but Lev Nikolayevich himself often conducted classes.

In mid-October 1848, Tolstoy left for Moscow, settling where many of his relatives and friends lived - in the Arbat area. He stayed at Ivanova's house in Nikolopeskovsky Lane. In Moscow, he was going to start preparing for the candidate's exams, but the classes were never started. Instead, he was attracted to a completely different side of life - social life. In addition to hobbies social life, in Moscow, Lev Nikolayevich in the winter of 1848-1849 first had a passion for card game. But since he played very recklessly and not always thinking about his moves, he often lost.

Having left for St. Petersburg in February 1849, he spent time in revelry with K. A. Islavin, the uncle of his future wife (“My love for Islavin ruined for me the whole 8 months of my life in St. Petersburg”). In the spring, Tolstoy began to take the exam for a candidate of rights; he passed two exams, from criminal law and criminal proceedings, but he did not take the third exam and went to the village.

Later he came to Moscow, where he often spent time gambling, which often had a negative effect on his financial situation. During this period of his life, Tolstoy was especially passionately interested in music (he himself played the piano well and greatly appreciated his favorite works performed by others). Passion for music prompted him later to write the Kreutzer Sonata.

Tolstoy's favorite composers were Bach, Handel and Chopin. The development of Tolstoy's love for music was also facilitated by the fact that during a trip to St. Petersburg in 1848, he met in a very unsuitable dance class environment with a gifted, but astray German musician, whom he later described in the story "Albert". In 1849, Lev Nikolaevich settled the musician Rudolf in Yasnaya Polyana, with whom he played four hands on the piano. Carried away by music at that time, he played works by Schumann, Chopin, Mozart, Mendelssohn for several hours a day. In the late 1840s, Tolstoy, in collaboration with his friend Zybin, composed a waltz, which he performed in the early 1900s with the composer S. I. Taneyev, who made a musical notation of this musical work (the only one composed by Tolstoy). Waltz sounds in the film Father Sergius, based on the novel by L. N. Tolstoy.

A lot of time was also spent on carousing, playing and hunting.

In the winter of 1850-1851 began to write "Childhood". In March 1851 he wrote The History of Yesterday. 4 years after he left the university, Nikolay Nikolayevich's brother, who had served in the Caucasus, arrived in Yasnaya Polyana and invited his younger brother to join military service in the Caucasus. Lev agreed not immediately, until a major loss in Moscow hastened the final decision. Biographers of the writer note a significant and positive influence brother Nikolai to the young and inexperienced in worldly affairs Leo. The older brother, in the absence of his parents, was his friend and mentor.

In order to pay off the debts, it was necessary to reduce their expenses to a minimum - and in the spring of 1851 Tolstoy hurriedly left Moscow for the Caucasus without a specific goal. Soon he decided to enter the military service, but for this he lacked the necessary documents left in Moscow, in anticipation of which Tolstoy lived for about five months in Pyatigorsk, in a simple hut. He spent a significant part of his time hunting, in the company of the Cossack Epishka, the prototype of one of the heroes of the story "The Cossacks", appearing there under the name Eroshka.

In the autumn of 1851, having passed an exam in Tiflis, Tolstoy entered the 4th battery of the 20th artillery brigade, stationed in the Cossack village of Starogladovskaya on the banks of the Terek, near Kizlyar, as a cadet. With some changes in details, she is depicted in the story "Cossacks". The story reproduces a picture of the inner life of a young gentleman who fled from Moscow life. In the Cossack village, Tolstoy began to write again and in July 1852 sent the first part of the future autobiographical trilogy, Childhood, signed only with the initials L. N. T. When sending the manuscript to the journal, Leo Tolstoy attached a letter that said: “... I look forward to your verdict. He will either encourage me to continue my favorite activities, or make me burn everything I started.

Having received the manuscript of Childhood, the editor of Sovremennik, N. A. Nekrasov, immediately recognized its literary value and wrote a kind letter to the author, which had a very encouraging effect on him. In a letter to I. S. Turgenev, Nekrasov noted: “This is a new talent and, it seems, reliable.” The manuscript, by an as yet unknown author, was published in September of the same year. Meanwhile, the beginning and inspired author began to continue the tetralogy "Four Epochs of Development", the last part of which - "Youth" - did not take place. He pondered the plot of The Morning of the Landowner (the finished story was only a fragment of The Novel of the Russian Landowner), The Raid, The Cossacks. Published in Sovremennik on September 18, 1852, Childhood was an extraordinary success; after the publication of the author, they immediately began to rank among the luminaries of the young literary school, along with I. S. Turgenev, Goncharov, D. V. Grigorovich, Ostrovsky, who already enjoyed loud literary fame. Critics Apollon Grigoriev, Annenkov, Druzhinin, Chernyshevsky appreciated the depth of psychological analysis, the seriousness of the author's intentions and the bright convexity of realism.

The relatively late beginning of the career is very characteristic of Tolstoy: he never considered himself a professional writer, understanding professionalism not in the sense of a profession that provides a livelihood, but in the sense of the predominance of literary interests. He did not take the interests of literary parties to heart, he was reluctant to talk about literature, preferring to talk about issues of faith, morality, and social relations.

¶ Military service

As a cadet, Lev Nikolayevich remained for two years in the Caucasus, where he participated in many skirmishes with the highlanders, led by Shamil, and was exposed to the dangers of military Caucasian life. He had the right to the St. George Cross, however, in accordance with his convictions, he “conceded” to his fellow soldier, believing that a significant improvement in the conditions of service of a colleague was higher than personal vanity. With the outbreak of the Crimean War, Tolstoy transferred to the Danube army, participated in the battle of Oltenitsa and the siege of Silistria, and from November 1854 to the end of August 1855 was in Sevastopol.

For a long time he lived on the 4th bastion, which was often attacked, commanded a battery in the battle of Chernaya, was bombarded during the assault on Malakhov Kurgan. Tolstoy, despite all the hardships of life and the horrors of the siege, at that time wrote the story "Cutting the Forest", which reflected Caucasian impressions, and the first of the three "Sevastopol stories" - "Sevastopol in December 1854". He sent this story to Sovremennik. It was quickly published and read with interest throughout Russia, making a stunning impression of the horrors that befell the defenders of Sevastopol. The story was seen by Russian Emperor Alexander II; he ordered to take care of the gifted officer.

Even during the life of Emperor Nicholas I, Tolstoy intended to publish, together with artillery officers, the “cheap and popular” magazine “Military List”, but Tolstoy failed to implement the project of the magazine: “My Sovereign, the Emperor, graciously deigned to allow our articles to be printed in Invalid for the project” - bitterly ironic Tolstoy about this.

For the defense of Sevastopol, Tolstoy was awarded the Order of St. Anna 4th degree with the inscription "For Courage", medals "For the Defense of Sevastopol 1854-1855" and "In Memory of the War of 1853-1856". Subsequently, he was awarded two medals "In memory of the 50th anniversary of the defense of Sevastopol": silver as a participant in the defense of Sevastopol and bronze as the author of Sevastopol Tales.

Tolstoy, enjoying the reputation of a brave officer and surrounded by the splendor of fame, had every chance of a career. However, his career was blighted by writing several satirical songs stylized as soldiers. One of these songs was dedicated to the failure during the battle near the Chernaya River on August 4 (16), 1855, when General Read, having misunderstood the order of the commander-in-chief, attacked the Fedyukhin Heights. A song called “Like the fourth number, it was not easy to take the mountains to take us away,” which touched on a number of important generals, was a huge success. For her, Lev Nikolaevich had to answer to the assistant chief of staff A. A. Yakimakh. Immediately after the assault on August 27 (September 8), Tolstoy was sent by courier to St. Petersburg, where he completed Sevastopol in May 1855. and wrote "Sevastopol in August 1855", published in the first issue of Sovremennik for 1856, already with the full signature of the author. "Sevastopol Tales" finally strengthened his reputation as a representative of a new literary generation, and in November 1856 the writer left military service forever with the rank of lieutenant.

¶  Traveling in Europe

In St. Petersburg, the young writer was warmly welcomed in high-society salons and in literary circles. He became closest friends with I. S. Turgenev, with whom they lived for some time in the same apartment. Turgenev introduced him to the Sovremennik circle, after which Tolstoy established friendly relations with such famous writers, as N. A. Nekrasov, I. S. Goncharov, I. I. Panaev, D. V. Grigorovich, A. V. Druzhinin, V. A. Sollogub.

At this time, "Snowstorm", "Two Hussars" were written, "Sevastopol in August" and "Youth" were completed, the writing of future "Cossacks" was continued.

However, a cheerful and eventful life left a bitter aftertaste in Tolstoy's soul, at the same time he began to have a strong discord with a circle of writers close to him. As a result, "people were disgusted with him, and he himself was disgusted" - and at the beginning of 1857 Tolstoy left Petersburg without any regret and went abroad.

On his first trip abroad, he visited Paris, where he was horrified by the cult of Napoleon I (“Deification of the villain, terrible”), at the same time he attended balls, museums, admired the “sense of social freedom”. However, the presence at the guillotining made such a painful impression that Tolstoy left Paris and went to places associated with the French writer and thinker J.-J. Rousseau - on Lake Geneva. In the spring of 1857, I. S. Turgenev described his meetings with Leo Tolstoy in Paris after his sudden departure from St. Petersburg as follows:

Trips to Western Europe - Germany, France, England, Switzerland, Italy (in 1857 and 1860-1861) made a rather negative impression on him. He expressed his disappointment in the European way of life in the story "Lucerne". Tolstoy was disillusioned by the deep contrast between wealth and poverty, which he was able to see through the magnificent outer veil of European culture.

Lev Nikolaevich writes the story "Albert". At the same time, friends never cease to be amazed at his eccentricities: in his letter to I. S. Turgenev in the fall of 1857, P. V. Annenkov told Tolstoy’s project to plant all of Russia with forests, and in his letter to V. P. Botkin, Leo Tolstoy reported how he was very happy the fact that he did not become only a writer, contrary to the advice of Turgenev. However, in the interval between the first and second trips, the writer continued to work on The Cossacks, wrote the story Three Deaths and the novel Family Happiness.

The last novel was published by him in Mikhail Katkov's Russkiy Vestnik. Tolstoy's collaboration with the Sovremennik magazine, which had lasted since 1852, ended in 1859. In the same year, Tolstoy took part in the organization of the Literary Fund. But his life was not limited to literary interests: on December 22, 1858, he almost died on a bear hunt.

Around the same time, he began an affair with a peasant woman, Aksinya Bazykina, and marriage plans are ripening.

On his next trip, he was mainly interested in public education and institutions aimed at raising the educational level of the working population. He closely studied the issues of public education in Germany and France, both theoretically and practically - in conversations with specialists. Of the outstanding people of Germany, he was most interested in Berthold Auerbach as the author of the Black Forest Tales dedicated to folk life and as a publisher of folk calendars. Tolstoy paid him a visit and tried to get closer to him. In addition, he also met with the German teacher Diesterweg. During his stay in Brussels, Tolstoy met Proudhon and Lelewel. In London, he visited A. I. Herzen, was at a lecture by Charles Dickens.

Tolstoy's serious mood during his second trip to the south of France was also facilitated by the fact that his beloved brother Nikolai died of tuberculosis almost in his arms. The death of his brother made a huge impression on Tolstoy.

Gradually, criticism for 10-12 years cools towards Leo Tolstoy, until the very appearance of War and Peace, and he himself did not seek rapprochement with writers, making an exception only for Afanasy Fet. One of the reasons for this alienation was the quarrel between Leo Tolstoy and Turgenev, which occurred at a time when both prose writers were visiting Fet at the Stepanovka estate in May 1861. The quarrel almost ended in a duel and spoiled the relationship between the writers for a long 17 years.

¶  Treatment in the Bashkir nomad camp Karalyk

In May 1862, Lev Nikolayevich, suffering from depression, on the recommendation of doctors, went to the Bashkir farm Karalyk, Samara province, to be treated with a new and fashionable at that time method of koumiss treatment. Initially, he was going to be in the Postnikov koumiss clinic near Samara, but, having learned that many high-ranking officials were to arrive at the same time (a secular society that the young count could not stand), he went to the Bashkir nomad camp Karalyk, on the Karalyk River, in 130 miles from Samara. There Tolstoy lived in a Bashkir wagon (yurt), ate lamb, sunbathed, drank koumiss, tea, and also had fun playing checkers with the Bashkirs. The first time he stayed there for a month and a half. In 1871, when he had already written "War and Peace", he returned there due to deteriorating health. He wrote about his impressions as follows: “The melancholy and indifference have passed, I feel myself coming into a Scythian state, and everything is interesting and new ... Much is new and interesting: the Bashkirs, who smell of Herodotus, and the Russian peasants, and the villages, especially charming in their simplicity and kindness of the people.

Fascinated by Karalyk, Tolstoy bought an estate in these places, and already the next summer, 1872, he spent with his whole family in it.

¶  Pedagogical activity

In 1859, even before the liberation of the peasants, Tolstoy was actively engaged in organizing schools in his Yasnaya Polyana and throughout the Krapivensky district.

The Yasnaya Polyana school belonged to the number of original pedagogical experiments: in the era of admiration for the German pedagogical school, Tolstoy resolutely rebelled against any regulation and discipline in the school. According to him, everything in teaching should be individual - both the teacher and the student, and their mutual relations. In the Yasnaya Polyana school, the children sat where they wanted, for as long as they wanted, and for as long as they wanted. There was no set curriculum. The teacher's only job was to keep the class interested. The lessons went well. They were led by Tolstoy himself with the help of several permanent teachers and a few random ones, from the closest acquaintances and visitors.

Since 1862, Tolstoy began to publish the pedagogical journal Yasnaya Polyana, where he himself was the main contributor. Not experiencing the vocation of a publisher, Tolstoy managed to publish only 12 issues of the magazine, the last of which appeared with a lag in 1863. In addition to theoretical articles, he also wrote a number of stories, fables and adaptations adapted for elementary school. Put together, Tolstoy's pedagogical articles made up an entire volume of his collected works. At the time, they went unnoticed. No one paid attention to the sociological basis of Tolstoy's ideas about education, to the fact that Tolstoy saw in education, science, art, and the successes of technology only facilitated and improved ways of exploiting the people by the upper classes. Not only that: from Tolstoy's attacks on European education and "progress" many have deduced the conclusion that Tolstoy is a "conservative."

Soon Tolstoy left pedagogy. Marriage, the birth of his own children, plans related to writing the novel "War and Peace" pushed back his pedagogical activities for ten years. Only in the early 1870s did he begin to create his own "Azbuka" and published it in 1872, and then released the "New ABC" and a series of four "Russian books for reading", approved as a result of long ordeals by the Ministry of Public Education as manuals for elementary schools. Early 1870s training sessions in the Yasnaya Polyana school, they again recovered for a short time.

The experience of the Yasnaya Polyana school was subsequently useful to some domestic teachers. So S. T. Shatsky, creating in 1911 his own school-colony "Cheerful Life", repelled from the experiments of Leo Tolstoy in the field of pedagogy of cooperation.

¶  Social activities of Leo Tolstoy in the 1860s

Upon his return from Europe in May 1861, Leo Tolstoy was offered to become a mediator in the 4th section of the Krapivensky district of the Tula province. Unlike those who looked at the people as a younger brother who needed to be raised to their own level, Tolstoy thought, on the contrary, that the people are infinitely higher than cultural classes and that the masters need to borrow the heights of the spirit from the peasants, therefore, having accepted the position of an intermediary, he actively defended the land the interests of the peasants, often violating the royal decrees. “Mediation is interesting and exciting, but it’s not good that all the nobility hated me with all the strength of their souls and thrust me des bâtons dans les roues (French spokes in wheels) from all sides.” The work as an intermediary expanded the range of the writer's observations on the life of the peasants, giving him material for artistic creativity.

In July 1866, Tolstoy spoke at a court-martial as the defender of Vasil Shabunin, company clerk of the Moscow Infantry Regiment stationed near Yasnaya Polyana. Shabunin hit the officer, who ordered to punish him with rods for being drunk. Tolstoy proved Shabunin's insanity, but the court found him guilty and sentenced him to death. Shabunin was shot. This episode made a great impression on Tolstoy, because in this terrible phenomenon he saw a merciless force, which was a state based on violence. On this occasion, he wrote to his friend, publicist P.I. Biryukov:

¶  The heyday of creativity

During the first 12 years after his marriage, he created War and Peace and Anna Karenina. At the turn of this second era of Tolstoy's literary life, there are Cossacks, conceived back in 1852 and completed in 1861-1862, the first of the works in which the talent of the mature Tolstoy was most realized.

The main interest of creativity for Tolstoy manifested itself "in the 'history' of characters, in their continuous and complex movement, development." His goal was to show the ability of the individual to moral growth, improvement, opposition to the environment based on the strength of his own soul.

✓  "War and Peace"

The release of "War and Peace" was preceded by work on the novel "The Decembrists" (1860-1861), to which the author repeatedly returned, but which remained unfinished. And the share of "War and Peace" fell unprecedented success. An excerpt from the novel entitled "1805" appeared in the "Russian Messenger" of 1865; in 1868, three of its parts were published, followed soon by the other two. The first four volumes of War and Peace quickly sold out, and a second edition was needed, which was released in October 1868. The fifth and sixth volumes of the novel were published in one edition, already printed in an increased edition.

"War and Peace" has become a unique phenomenon both in Russian and foreign literature. This work has absorbed all the depth and secrecy of the psychological novel with the scope and multi-figures of the epic fresco. The writer, according to V. Ya. Lakshin, turned to "a special state of the people's consciousness in the heroic time of 1812, when people from different segments of the population united in resistance to foreign invasion", which, in turn, "created the ground for the epic."

The author showed the national Russian features in the "hidden warmth of patriotism", in disgust for ostentatious heroics, in a calm faith in justice, in the modest dignity and courage of ordinary soldiers. He portrayed Russia's war with the Napoleonic troops as a nationwide war. The epic style of the work is conveyed through the fullness and plasticity of the image, the branching and intersection of destinies, incomparable pictures of Russian nature.

In Tolstoy's novel, the most diverse strata of society are widely represented, from emperors and kings to soldiers, all ages and all temperaments in the space of the reign of Alexander I.

Tolstoy was pleased with his own work, but already in January 1871 he sent a letter to A. A. Fet: “How happy I am ... that I will never write verbose rubbish like “War” again.” However, Tolstoy hardly crossed out the importance of his previous creations. To the question of Tokutomi Roca (English) Russian. in 1906, which Tolstoy loves most of his work, the writer answered: “The novel“ War and Peace ”.”

✓  "Anna Karenina"

No less dramatic and serious work was the novel about tragic love"Anna Karenina" (1873-1876). Unlike the previous work, there is no place in it for the infinitely happy intoxication with the bliss of being. In the almost autobiographical novel by Levin and Kitty, joyful experiences are still present, but in the image family life Dolly is already more bitter, and there is so much anxiety in the unfortunate end of the love of Anna Karenina and Vronsky mental life that this novel is essentially a transition to the third period of Tolstoy's literary activity, the dramatic one.

It has less simplicity and clarity of spiritual movements characteristic of the heroes of "War and Peace", more heightened sensitivity, inner alertness and anxiety. The characters of the main characters are more complex and sophisticated. The author sought to show the subtlest nuances of love, disappointment, jealousy, despair, spiritual enlightenment.

The problematics of this work directly led Tolstoy to the ideological turning point of the late 1870s.

✓  Other works

In March 1879, in Moscow, Leo Tolstoy met Vasily Petrovich Shchegolyonok, and in the same year, at his invitation, he came to Yasnaya Polyana, where he stayed for about a month and a half. The dandy told Tolstoy a lot of folk tales, epics and legends, of which more than twenty were written down by Tolstoy (these records were published in vol. XLVIII of the Anniversary edition of Tolstoy's works), and the plots of some Tolstoy, if he did not write down on paper, then remembered: six written by Tolstoy works are sourced from the stories of Schegolyonok (1881 - “What people are alive for”, 1885 - “Two old men” and “Three elders”, 1905 - “Roots Vasiliev” and “Prayer”, 1907 - “The old man in the church”). In addition, Tolstoy diligently wrote down many sayings, proverbs, individual expressions and words told by Schegolyonok.

Tolstoy's new worldview was most fully expressed in his works "Confession" (1879-1880, published in 1884) and "What is my faith?" (1882-1884). To the theme of the Christian beginning of love, devoid of any self-interest and rising above sensual love in the struggle with the flesh, Tolstoy dedicated the story The Kreutzer Sonata (1887-1889, published in 1891) and The Devil (1889-1890, published in 1911). In the 1890s, trying to theoretically substantiate his views on art, he wrote a treatise "What is art?" (1897-1898). But the main artistic work of those years was his novel Resurrection (1889-1899), the plot of which was based on a genuine court case. Sharp criticism of church rites in this work became one of the reasons for the excommunication of Tolstoy by the Holy Synod from the Orthodox Church in 1901. The highest achievements of the early 1900s were the story "Hadji Murad" and the drama "The Living Corpse". In "Hadji Murad" the despotism of Shamil and Nicholas I is equally exposed. In the story, Tolstoy glorified the courage of the struggle, the strength of resistance and love of life. The play "The Living Corpse" became evidence of Tolstoy's new artistic quest, objectively close to Chekhov's drama.

✓  Literary criticism of Shakespeare's works

In his critical essay "On Shakespeare and Drama", based on a detailed analysis of some of the most popular works of Shakespeare, in particular, "King Lear", "Othello", "Falstaff", "Hamlet", etc., Tolstoy sharply criticized Shakespeare's abilities like a playwright. At the performance of Hamlet, he experienced "special suffering" for this "false semblance of works of art."

¶  Participation in the Moscow Census

L. N. Tolstoy took part in the Moscow census of 1882. He wrote about it this way: “I suggested using the census in order to find out poverty in Moscow and help her with business and money, and to make sure that there were no poor in Moscow.”

Tolstoy believed that the interest and significance of the census for society is that it gives it a mirror in which you want it, you don’t want it, the whole society and each of us will look. He chose one of the most difficult sites for himself, Protochny Lane, where there was a rooming house, among the Moscow squalor, this gloomy two-story building was called the Rzhanov Fortress. Having received an order from the Duma, Tolstoy, a few days before the census, began to bypass the site according to the plan that was given to him. Indeed, the dirty rooming house, filled with destitute, desperate people who had sunk to the very bottom, served as a mirror for Tolstoy, reflecting the terrible poverty of the people. Under the fresh impression of what he saw, L. N. Tolstoy wrote his famous article "On the census in Moscow." In this article, he pointed out that the purpose of the census was scientific, and was a sociological study.

Despite Tolstoy's declared good intentions of the census, the population was suspicious of this event. On this occasion, Tolstoy wrote: “When they explained to us that the people had already found out about the rounds of the apartments and were leaving, we asked the owner to lock the gate, and we ourselves went to the yard to persuade the people who were leaving.” Lev Nikolaevich hoped to arouse sympathy for urban poverty in the rich, to raise money, to recruit people who wanted to contribute to this cause, and together with the census to go through all the dens of poverty. In addition to fulfilling the duties of a copyist, the writer wanted to enter into communication with the unfortunate, find out the details of their needs and help them with money and work, expulsion from Moscow, placing children in schools, old men and women in shelters and almshouses.

¶  Leo Tolstoy in Moscow

As Muscovite Alexander Vaskin writes, Leo Tolstoy came to Moscow more than one hundred and fifty times.

The general impressions made by him from his acquaintance with Moscow life were, as a rule, negative, and the reviews about the social situation in the city were sharply critical. So, on October 5, 1881, he wrote in his diary:

Many buildings associated with the life and work of the writer have been preserved on Plyushchikha, Sivtsev Vrazhek, Vozdvizhenka, Tverskaya, Nizhny Kislovsky lane, Smolensky Boulevard, Zemledelchesky lane, Voznesensky lane and, finally, Dolgokhamovnichesky lane (modern Leo Tolstoy street) and others. The writer often visited the Kremlin, where the family of his wife, Bersa, lived. Tolstoy liked to walk around Moscow on foot, even in winter. Last time the writer came to Moscow in 1909.

In addition, along Vozdvizhenka Street, 9, there was the house of Lev Nikolaevich's grandfather, Prince Nikolai Sergeevich Volkonsky, bought by him in 1816 from Praskovya Vasilievna Muravyova-Apostol (daughter of Lieutenant General V.V. Grushetsky, who built this house, the wife of the writer Senator I. M. Muravyov-Apostol, mother of the three Decembrist brothers Muravyov-Apostol). Prince Volkonsky owned the house for five years, which is why the house is also known in Moscow as the main house of the estate of the Volkonsky princes or as the “Bolkonsky house”. The house is described by Leo Tolstoy as the house of Pierre Bezukhov. This house was well known to Lev Nikolaevich - he often visited young balls here, where he courted the charming Princess Praskovya Shcherbatova: “I went to the Ryumins with boredom and drowsiness, and suddenly it washed over me. P[raskovya] Sh[erbatova] charm. It hasn't been fresher for a long time." In Anna Karenina, he endowed Kitty Shcherbatskaya with the features of the beautiful Praskovya.

In 1886, 1888 and 1889, Leo Tolstoy walked three times from Moscow to Yasnaya Polyana. On the first such journey, his companions were political figure Mikhail Stakhovich and Nikolai Ge (son of the artist N. N. Ge). In the second - also Nikolai Ge, and from the second half of the way (from Serpukhov) A.N. Dunaev and S.D. Sytin (publisher's brother) joined. During the third journey, Lev Nikolaevich was accompanied by a new friend and like-minded 25-year-old teacher Evgeny Popov.

¶  Spiritual crisis and preaching

In his work "Confession" Tolstoy wrote that from the end of the 1870s he often began to be tormented by insoluble questions: "Well, all right, you will have 6,000 acres in the Samara province - 300 heads of horses, and then?"; in the sphere of literature: "Well, well, you will be more glorious than Gogol, Pushkin, Shakespeare, Moliere, all the writers in the world - so what!". Starting to think about raising children, he asked himself: “why?”; discussing “how the people can achieve prosperity,” he “suddenly said to himself: what does it matter to me?” In general, he "felt that what he stood on had given way, that what he had lived for was gone." The natural result was the thought of suicide:

In order to find an answer to the questions and doubts that constantly worried him, Tolstoy first of all took up the study of theology and wrote and published in 1891 in Geneva his “Study of Dogmatic Theology”, in which he criticized the “Orthodox Dogmatic Theology” of Metropolitan Macarius (Bulgakov). He had conversations with priests and monks, went to the elders in Optina Pustyn (in 1877, 1881 and 1890), read theological treatises, talked with the elder Ambrose, K. N. Leontiev, an ardent opponent of Tolstoy's teachings. In a letter to T. I. Filippov dated March 14, 1890, Leontiev reported that during this conversation he said to Tolstoy: “It’s a pity, Lev Nikolaevich, that I have little fanaticism. But it would be necessary to write to Petersburg, where I have connections, that you be exiled to Tomsk and that neither the countess nor your daughters would even be allowed to visit you, and that they would send you little money. And then you are positively harmful. To this, Lev Nikolayevich exclaimed with fervor: “Darling, Konstantin Nikolayevich! Write, for God's sake, to be exiled. This is my dream. I do my best to compromise myself in the eyes of the government, and I get away with everything. Please write." In order to study the original sources of Christian teaching in the original, he studied ancient Greek and Hebrew (in the study of the latter he was helped by the Moscow Rabbi Shlomo Minor). At the same time, he kept an eye on the Old Believers, became close to the peasant preacher Vasily Syutaev, talked with Molokans, Stundists. Lev Nikolaevich sought the meaning of life in the study of philosophy, in acquaintance with the results of the exact sciences. He tried to simplify as much as possible, to live a life close to nature and agricultural life.

Gradually Tolstoy refuses whims and comforts rich life(simplification), doing a lot physical labor, dresses in the simplest clothes, becomes a vegetarian, gives the family all his large fortune, renounces literary property rights. On the basis of a sincere desire for moral improvement, the third period of Tolstoy's literary activity is created, the distinguishing feature of which is the denial of all established forms of state, social and religious life.

At the beginning of the reign of Alexander III, Tolstoy wrote to the emperor with a request to pardon the regicides in the spirit of the gospel forgiveness. Since September 1882, a secret supervision was established for him to clarify relations with sectarians; in September 1883, he refuses to serve as a juror, citing incompatibility with his religious worldview. Then he received a ban on public speaking in connection with the death of Turgenev. Gradually, the ideas of Tolstoyanism begin to penetrate society. At the beginning of 1885, a precedent was set in Russia for refusing military service, citing Tolstoy's religious beliefs. A significant part of Tolstoy's views could not be openly expressed in Russia and was presented in full only in foreign editions of his religious and social treatises.

There was no unanimity in relation to Tolstoy's works of art written during this period. Thus, in a long series of short stories and legends intended primarily for popular reading (“How do people live”, etc.), Tolstoy, in the opinion of his unconditional admirers, reached the pinnacle of artistic power. At the same time, according to people who reproach Tolstoy for turning from an artist into a preacher, these artistic teachings, written with a specific purpose, were rudely tendentious. high and terrible truth"The Death of Ivan Ilyich", according to fans, putting this work on a par with the main works of the genius of Tolstoy, according to others, is deliberately harsh, it sharply emphasized the soullessness of the upper strata of society in order to show the moral superiority of a simple "kitchen man" Gerasim. The Kreutzer Sonata (written in 1887-1889, published in 1890) also caused opposite reviews - an analysis of marital relations made us forget about the amazing brightness and passion with which this story was written. The work was banned by censorship, it was printed thanks to the efforts of S. A. Tolstaya, who achieved a meeting with Alexander III. As a result, the story was published in a censored form in the Collected Works of Tolstoy by the personal permission of the tsar. Alexander III was pleased with the story, but the queen was shocked. On the other hand, the folk drama The Power of Darkness, in the opinion of Tolstoy's admirers, became a great manifestation of his artistic power: in the narrow framework of the ethnographic reproduction of Russian peasant life, Tolstoy managed to fit so many universal features that the drama went around all the stages of the world with tremendous success.

During the famine of 1891-1892. Tolstoy organized institutions in the Ryazan province to help the starving and the needy. He opened 187 canteens, in which 10 thousand people were fed, as well as several canteens for children, firewood was distributed, seeds and potatoes were distributed for sowing, horses were bought and distributed to farmers (almost all farms became horseless in a famine year), in the form of donations was collected almost 150,000 rubles.

The treatise “The Kingdom of God is within you ...” was written by Tolstoy with short breaks for almost 3 years: from July 1890 to May 1893. The treatise, which aroused the admiration of the critic V.V. Stasov (“the first book of the XIX century”) and I.E. Repin (“this thing of terrifying power”) could not be published in Russia due to censorship, and it was published abroad. The book began to be illegally distributed in a huge number of copies in Russia. In Russia itself, the first legal edition appeared in July 1906, but even after that it was withdrawn from sale. The treatise was included in the collected works of Tolstoy, published in 1911, after his death.

In the last major work, the novel Resurrection, published in 1899, Tolstoy condemned judicial practice and high society life, portrayed the clergy and worship as worldly and united with secular power.

On December 6, 1908, Tolstoy wrote in his diary: "People love me for those trifles - War and Peace, etc., which seem very important to them."

In the summer of 1909, one of the visitors to Yasnaya Polyana expressed his delight and gratitude for the creation of War and Peace and Anna Karenina. Tolstoy replied: “It’s like someone came to Edison and said:“ I really respect you for the fact that you dance the mazurka well. I attribute meaning to my completely different books (religious ones!).” In the same year, Tolstoy described the role of his works of art as follows: "They draw attention to my serious things."

Some critics of the last stage of Tolstoy's literary activity declared that his artistic strength had suffered from the predominance of theoretical interests and that now Tolstoy needed creativity only to propagate his socio-religious views in a public form. On the other hand, Vladimir Nabokov, for example, denies that Tolstoy has preaching specifics and notes that the strength and universal meaning of his work have nothing to do with politics and simply crowd out his teaching: “In essence, Tolstoy the thinker has always been occupied by only two topics: Life and death. And no artist can escape these themes.” It has been suggested that in his work What is Art? The Tolstoy part completely denies and partly significantly diminishes the artistic significance of Dante, Raphael, Goethe, Shakespeare, Beethoven, etc., he directly comes to the conclusion that “the more we give ourselves to beauty, the more we move away from good”, affirming the priority of the moral component creativity over aesthetics.

¶  Excommunication

After his birth, Leo Tolstoy was baptized into Orthodoxy. Nevertheless, despite his attitude towards the Orthodox Church, he, like most representatives of the educated society of his time, was indifferent to religious issues in his youth and youth. But in the mid-1870s, he showed an increased interest in the teachings and worship of the Orthodox Church: “I read everything I could about the teachings of the church, ... strictly followed, for more than a year, all the prescriptions of the church, observing all fasts and attending all church services” , the result of which was a complete disappointment in the church faith. The second half of 1879 became a turning point in the direction of the teachings of the Orthodox Church for him. In the 1880s, he took the position of an unambiguously critical attitude towards church doctrine, the clergy, and official churchness. The publication of some of Tolstoy's works was banned by both spiritual and secular censorship. In 1899, Tolstoy's novel "Resurrection" was published, in which the author showed the life of various social strata of contemporary Russia; the clergy were depicted mechanically and hastily performing rituals, and some took the cold and cynical Toporov for a caricature of K. P. Pobedonostsev, the chief procurator of the Holy Synod.

Leo Tolstoy applied his teachings primarily in relation to his own way of life. He denied ecclesiastical interpretations of immortality and rejected ecclesiastical authority; he did not recognize the rights of the state, since it is built (in his opinion) on violence and coercion. He criticized the church teaching, according to which “life as it is here on earth, with all its joys, beauties, with all the struggle of the mind against darkness, is the life of all the people who lived before me, my whole life with my inner struggle and victories of the mind there is life that is not true, but life that has fallen, hopelessly spoiled; life is true, sinless - in faith, that is, in imagination, that is, in madness. Leo Tolstoy did not agree with the teaching of the church that a person from his birth, in essence, is vicious and sinful, since, in his opinion, such a teaching “cuts down everything that is best in human nature.” Seeing how the church quickly lost its influence on the people, the writer, according to K. N. Lomunov, came to the conclusion: "Everything that lives is independent of the church."

In February 1901, the Synod finally inclined to the idea of ​​publicly condemning Tolstoy and declaring him outside the church. Metropolitan Anthony (Vadkovsky) played an active role in this. As it appears in the camera-Fourier magazines, on February 22, Pobedonostsev visited Nicholas II in the Winter Palace and talked with him for about an hour. Some historians believe that Pobedonostsev came to the tsar directly from the Synod with a ready definition.

On February 24 (old style), 1901, the official organ of the synod “Church Gazette published under the Holy Governing Synod” published “Determination of the Holy Synod of February 20-22, 1901 No. 557, with a message to the faithful children of the Greek Orthodox Church about Count Leo Tolstoy.

A world-famous writer, Russian by birth, Orthodox by his baptism and upbringing, Count Tolstoy, in the seduction of his proud mind, boldly rebelled against the Lord and His Christ and His holy heritage, clearly before everyone renounced the Mother, the Church, who nurtured and raised him Orthodox, and devoted his literary activity and the talent given to him from God to spread among the people teachings that are contrary to Christ and the Church, and to exterminate in the minds and hearts of people the faith of the fathers, the Orthodox faith, which established the universe, by which our ancestors lived and were saved and by which Until now, Holy Russia has held out and been strong. In his writings and letters, in many scattered by him and his disciples all over the world, especially within the borders of our dear Fatherland, he preaches, with the zeal of a fanatic, the overthrow of all the dogmas of the Orthodox Church and the very essence of the Christian faith; rejects the personal living God, glorified in the Holy Trinity, the Creator and Provider of the universe, denies the Lord Jesus Christ, the God-man, Redeemer and Savior of the world, who suffered for us for the sake of men and for our salvation and rose from the dead, denies the seedless conception according to humanity of Christ the Lord and virginity before of the birth and after the birth of the Most Pure Theotokos, Ever-Virgin Mary, does not recognize the afterlife and retribution, rejects all the sacraments of the Church and the grace-filled action of the Holy Spirit in them, and, scolding the most sacred objects of faith of the Orthodox people, did not shudder to mock the greatest of the sacraments, the holy Eucharist. All this is preached by Count Tolstoy continuously, in word and writing, to the temptation and horror of the entire Orthodox world, and thus undisguisedly, but clearly before everyone, consciously and intentionally, he himself rejected himself from any communion with the Orthodox Church. Former same to his admonition attempts were unsuccessful. Therefore, the Church does not consider him a member and cannot count him until he repents and restores his communion with her. Therefore, bearing witness to his falling away from the Church, we pray together that the Lord grant him repentance into the mind of truth. We pray, merciful Lord, do not want the death of sinners, hear and have mercy and turn him to Your holy Church. Amen.

According to theologians, including Dr. historical sciences, candidate of theology, doctor church history Priest Georgy Orekhanov, the decision of the Synod regarding Tolstoy is not a curse on the writer, but a statement of the fact that he is no longer a member of the Church of his own free will. In addition, the synodal act of February 20-22 stated that Tolstoy could return to the Church if he repented. Metropolitan Anthony (Vadkovsky), who at that time was a leading member of the Holy Synod, wrote to Sofya Andreevna Tolstoy: “All of Russia mourns for your husband, we mourn for him. Do not believe those who say that we are seeking his repentance for political purposes.” Nevertheless, the writer, his entourage and the Russian public felt that this definition was an unjustifiably cruel act. For example, when Tolstoy arrived in Optina Hermitage, when asked why he did not go to the elders, he replied that he could not go, as he was excommunicated.

In his Response to the Synod, Leo Tolstoy confirmed his break with the church: “The fact that I renounced the church that calls itself Orthodox is absolutely fair. But I renounced it not because I rebelled against the Lord, but on the contrary, only because I wanted to serve him with all the strength of my soul. Tolstoy objected to the accusations brought against him in the Synod's decision: “The Synod's decision in general has many shortcomings. It is illegal or deliberately ambiguous; it is arbitrary, unfounded, untrue and, moreover, contains slander and incitement to bad feelings and actions. In the text of the Answer to the Synod, Tolstoy elaborates on these theses, recognizing a number of significant discrepancies between the dogmas of the Orthodox Church and his own understanding of the teachings of Christ.

The synodal definition aroused the indignation of a certain part of society; Numerous letters and telegrams were sent to Tolstoy expressing sympathy and support. At the same time, this definition provoked a flood of letters from another part of society - with threats and abuse.

In November 1909, he wrote down a thought that indicated his broad understanding of religion:

At the end of February 2001, the great-grandson of Count Vladimir Tolstoy, who manages the museum-estate of the writer in Yasnaya Polyana, sent a letter to Patriarch Alexy II of Moscow and All Rus' with a request to revise the synodal definition. In response to the letter, the Moscow Patriarchate stated that the decision to excommunicate Leo Tolstoy from the Church, made exactly 105 years ago, cannot be reconsidered, since (according to the Secretary for Church Relations Mikhail Dudko), this would be wrong in the absence of a person against whom ecclesiastical courts apply. In March 2009, Vladimir Tolstoy expressed his opinion on the significance of the synodal act: “I studied the documents, read the newspapers of that time, got acquainted with the materials of public discussions around the excommunication. And I got the feeling that this act gave a signal for a total split in Russian society. The royal family, and the highest aristocracy, and the local nobility, and the intelligentsia, and the raznochinsk strata, and ordinary people also split. The crack went through the body of the entire Russian, Russian people.

¶  Departure from Yasnaya Polyana, death and funeral

On the night of October 28 (November 10), 1910, L. N. Tolstoy, fulfilling his decision to live his last years in accordance with his views, secretly left Yasnaya Polyana forever, accompanied only by his doctor D. P. Makovitsky. At the same time, Tolstoy did not even have a definite plan of action. He began his last journey at Shchyokino station. On the same day, having changed trains at the Gorbachevo station, I reached the city of Belev, Tula province, after that, in the same way, but on another train to the Kozelsk station, hired a coachman and went to Optina Pustyn, and from there the next day to Shamordinsky monastery, where he met his sister, Maria Nikolaevna Tolstaya. Later, Tolstoy's daughter Alexandra Lvovna secretly arrived in Shamordino.

On the morning of October 31 (November 13), L. N. Tolstoy and his companions set off from Shamordino to Kozelsk, where they boarded train No. 12, Smolensk - Ranenburg, which had already approached the station, heading east. We did not have time to buy tickets when boarding; having reached Belev, we bought tickets to the Volovo station, where we intended to transfer to some train heading south. Those who accompanied Tolstoy later also testified that the journey had no specific purpose. After the meeting, they decided to go to his niece, E. S. Denisenko, in Novocherkassk, where they wanted to try to get foreign passports and then go to Bulgaria; if this fails, go to the Caucasus. However, on the way, L. N. Tolstoy felt worse - the cold turned into lobar pneumonia and the escorts were forced to interrupt the trip on the same day and take the sick Tolstoy out of the train at the first large station near the settlement. This station was Astapovo (now Leo Tolstoy, Lipetsk region).

The news of Leo Tolstoy's illness caused a great stir both in the highest circles and among the members of the Holy Synod. On the state of his health and the state of affairs, encrypted telegrams were systematically sent to the Ministry of Internal Affairs and the Moscow Gendarme Directorate of Railways. An emergency secret meeting of the Synod was convened, at which, on the initiative of Chief Procurator Lukyanov, the question was raised about the attitude of the church in the event of the sad outcome of Lev Nikolayevich's illness. But the issue has not been positively resolved.

Six doctors tried to save Lev Nikolaevich, but he only replied to their offers to help: "God will arrange everything." When asked what he himself wants, he said: "I want no one to bother me." His last meaningful words, which he uttered a few hours before his death to his eldest son, which he could not make out from excitement, but which the doctor Makovitsky heard, were: “Seryozha ... the truth ... I love a lot, I love everyone ... ".

On November 7 (20), at 6:50 a.m., after a week of severe and painful illness (suffocated), Lev Nikolayevich Tolstoy died in the house of the head of the station, I. I. Ozolin.

When Leo Tolstoy came to Optina Pustyn before his death, Elder Varsonofy was the abbot of the monastery and the head of the skete. Tolstoy did not dare to go to the skete, and the elder followed him to the Astapovo station in order to give him the opportunity to reconcile with the Church. He had spare Holy Gifts, and he received instructions: if Tolstoy whispered in his ear just one word “I repent”, he had the right to take communion. But the elder was not allowed to see the writer, just as his wife and some of his closest relatives from among the Orthodox believers were not allowed to see him.

On November 9, 1910, several thousand people gathered in Yasnaya Polyana for the funeral of Leo Tolstoy. Among those gathered were the writer's friends and admirers of his work, local peasants and Moscow students, as well as representatives of government agencies and local police sent to Yasnaya Polyana by the authorities, who feared that the farewell ceremony for Tolstoy might be accompanied by anti-government statements, and perhaps even turns into a demonstration. In addition, in Russia it was the first public funeral of a famous person, which was supposed to take place not according to the Orthodox rite (without priests and prayers, without candles and icons), as Tolstoy himself wished. The ceremony was peaceful, as noted in police reports. The mourners, observing complete order, with quiet singing, escorted Tolstoy's coffin from the station to the estate. People lined up, silently entered the room to say goodbye to the body.

On the same day, the newspapers published the resolution of Nicholas II on the report of the Minister of the Interior on the death of Leo Nikolayevich Tolstoy: “I sincerely regret the death of the great writer, who, during the heyday of his talent, embodied in his works images of one of the glorious years of Russian life. May the Lord God be his merciful judge."

On November 10 (23), 1910, Leo Tolstoy was buried in Yasnaya Polyana, on the edge of a ravine in the forest, where, as a child, he and his brother were looking for a “green stick” that kept the “secret” how to make all people happy. When the coffin with the deceased was lowered into the grave, all those present reverently knelt down.

In January 1913, a letter was published by Countess S. A. Tolstaya dated December 22, 1912, in which she confirmed the news in the press that a funeral was performed at her husband’s grave by a certain priest in her presence, while she denied rumors about that the priest was not real. In particular, the countess wrote: “I also declare that Lev Nikolayevich never expressed a desire not to be buried before his death, but earlier he wrote in his diary of 1895, as if a testament:“ If possible, then (bury) without priests and funeral . But if this is unpleasant for those who will bury, then let them bury as usual, but as cheaply and simply as possible. The priest, who voluntarily wished to violate the will of the Holy Synod and secretly bury the excommunicated count, turned out to be Grigory Leontyevich Kalinovsky, a priest of the village of Ivankov, Pereyaslavsky district, Poltava province. Soon he was dismissed from his post, but not for the illegal funeral of Tolstoy, but “in view of the fact that he is under investigation for the drunken murder of a peasant, and the aforementioned priest Kalinovsky’s behavior and moral qualities rather disapproving, that is, a bitter drunkard and capable of all sorts of dirty deeds, ”as reported in agent gendarmerie reports.

✓  Report of Colonel von Cotten, Head of the St. Petersburg Security Department, to the Minister of Internal Affairs of the Russian Empire

“In addition to the reports of November 8, I report to Your Excellency information about the unrest of young students that took place on November 9 this ... on the occasion of the day of the burial of the deceased Leo Tolstoy. At 12 noon, a memorial service for the late L. N. Tolstoy was served in the Armenian Church, which was attended by about 200 people praying, mostly Armenians, and a small part of the student youth. At the end of the memorial service, the worshipers dispersed, but a few minutes later students and female students began to arrive at the church. It turned out that announcements were posted on the entrance doors of the university and the Higher Women's Courses that a memorial service for Leo Tolstoy would take place on November 9 at one o'clock in the afternoon in the aforementioned church. The Armenian clergy performed a panikhida for the second time, by the end of which the church could no longer accommodate all the worshipers, a significant part of whom stood on the porch and in the courtyard at the Armenian Church. At the end of the memorial service, all who were on the porch and in the churchyard sang "Eternal Memory" ... "

The death of Leo Tolstoy was reacted not only in Russia, but all over the world. In Russia, student and worker demonstrations were held with portraits of the deceased, which became a response to the death of the great writer. To honor the memory of Tolstoy, the workers of Moscow and St. Petersburg stopped the work of several plants and factories. There were legal and illegal gatherings, meetings, leaflets were issued, concerts and evenings were canceled, theaters and cinemas were closed at the time of mourning, bookshops and shops were suspended. Many people wanted to take part in the funeral of the writer, but the government, fearing spontaneous unrest, prevented this in every possible way. People could not carry out their intention, so Yasnaya Polyana was literally bombarded with telegrams of condolence. The democratic part of Russian society was outraged by the behavior of the government, which for many years treated Tolstoy, banned his works, and, finally, prevented the honoring of his memory.

§ Family

Lev Nikolaevich with youthful years was acquainted with Lyubov Alexandrovna Islavina, in marriage Bers (1826-1886), loved to play with her children Lisa, Sonya and Tanya. When the Bers daughters grew up, Lev Nikolaevich thought about marrying eldest daughter Lisa, hesitated for a long time until he made a choice in favor of the middle daughter Sophia. Sofya Andreevna agreed when she was 18 years old, and the count was 34 years old, and on September 23, 1862, Lev Nikolaevich married her, having previously confessed to his premarital affairs.

For some time in his life, the brightest period begins - he is truly happy, largely due to the practicality of his wife, material well-being, outstanding literary creativity and, in connection with it, all-Russian and world fame. In the person of his wife, he found an assistant in all matters, practical and literary - in the absence of a secretary, she several times rewrote his drafts. However, very soon happiness is overshadowed by the inevitable small disagreements, fleeting quarrels, mutual misunderstanding, which only worsened over the years.

For his family, Leo Tolstoy proposed a certain “life plan”, according to which he intended to give part of the income to the poor and schools, and to significantly simplify his family’s lifestyle (life, food, clothes), while also selling and distributing “everything superfluous”: piano, furniture, carriages. His wife, Sofya Andreevna, was clearly not satisfied with such a plan, on the basis of which the first serious conflict broke out between them and the beginning of her “undeclared war” for the secure future of her children. And in 1892, Tolstoy signed a separate act and transferred all the property to his wife and children, not wanting to be the owner. However, they lived together in Great love almost fifty years.

In addition, his older brother Sergei Nikolaevich Tolstoy was going to marry younger sister Sophia Andreevna - Tatyana Bers. But Sergei's unofficial marriage to the gypsy singer Maria Mikhailovna Shishkina (who had four children from him) made it impossible for Sergei and Tatyana to marry.

In addition, the father of Sofya Andreevna, medical doctor Andrey Gustav (Evstafievich) Bers, even before his marriage to Islavina, had a daughter, Varvara, from Varvara Petrovna Turgeneva, the mother of Ivan Sergeevich Turgenev. By mother, Varya was the sister of Ivan Turgenev, and by father - S. A. Tolstoy, thus, together with marriage, Leo Tolstoy acquired kinship with I. S. Turgenev.

From the marriage of Lev Nikolaevich with Sofia Andreevna, 9 sons and 4 daughters were born, five of thirteen children died in childhood.

1. Sergei (1863-1947), composer, musicologist. The only one of all the writer's children who survived the October Revolution who did not emigrate. Cavalier of the Order of the Red Banner of Labor.
2. Tatiana (1864-1950). Since 1899 she has been married to Mikhail Sukhotin. In 1917-1923 she was the curator of the Yasnaya Polyana Museum Estate. In 1925 she emigrated with her daughter. Daughter Tatyana Sukhotina-Albertini (1905-1996).
3. Ilya (1866-1933), writer, memoirist. In 1916 he left Russia and went to the USA.
4. Lev (1869-1945), writer, sculptor. Since 1918 in exile - in France, Italy, then in Sweden.
5. Maria (1871-1906). Since 1897 she has been married to Nikolai Leonidovich Obolensky (1872-1934). Died of pneumonia. Buried in the village Kochaki of the Krapivensky district (modern Tul. region, Shchekinsky district, village of Kochaki).
6. Peter (1872-1873)
7. Nicholas (1874-1875)
8. Barbara (1875-1875)
9. Andrei (1877-1916), official for special assignments under the Tula governor. Member of the Russo-Japanese War. He died in Petrograd from a general blood poisoning.
10. Mikhail (1879-1944). In 1920 he emigrated and lived in Turkey, Yugoslavia, France and Morocco. He died on October 19, 1944 in Morocco.
11. Alexey (1881-1886)
12. Alexandra (1884-1979). From the age of 16 she became an assistant to her father. Head of the military medical detachment during the First World War. In 1920, the Cheka was arrested in the case of the "Tactical Center", sentenced to three years, after her release she worked in Yasnaya Polyana. In 1929 she emigrated from the USSR, in 1941 she received US citizenship. She died on September 26, 1979 in the state of New York at the age of 95, the last of all the children of Leo Tolstoy, more than 150 years after the birth of her father.
13. Ivan (1888-1895).

As of 2010, there were a total of more than 350 descendants of Leo Tolstoy (including both living and deceased), living in 25 countries of the world. Most of them are descendants of Leo Tolstoy, who had 10 children. Since 2000, Yasnaya Polyana has hosted meetings of the writer's descendants every two years.

✓  Tolstoy's views on family and family in Tolstoy's work

Leo Tolstoy, both in his personal life and in his work, assigned the central role to the family. According to the writer, the main institution of human life is not the state or the church, but the family. From the very beginning of his creative activity, Tolstoy was absorbed in thoughts about the family and dedicated his first work, Childhood, to this. Three years later, in 1855, he writes the story "Marker's Notes", where the writer's craving for gambling and women can already be seen. The same is reflected in his novel "Family Happiness", in which the relationship between a man and a woman is strikingly similar to the marital relationship between Tolstoy himself and Sofya Andreevna. During the period of happy family life (1860s), which created a stable atmosphere, spiritual and physical balance and became a source of poetic inspiration, two of the writer's greatest works were written: "War and Peace" and "Anna Karenina". But if in "War and Peace" Tolstoy firmly defends the value of family life, being convinced of the fidelity of the ideal, then in "Anna Karenina" he already expresses doubts about its attainability. When relations in his personal family life became more difficult, these aggravations were expressed in such works as The Death of Ivan Ilyich, The Kreutzer Sonata, The Devil and Father Sergius.

Leo Nikolayevich Tolstoy paid great attention to the family. His reflections are not limited to the details of marital relations. In the trilogy "Childhood", "Boyhood" and "Youth", the author gave a bright artistic description the world of a child, in whose life an important role is played by the child's love for his parents, and vice versa - the love that he receives from them. In "War and Peace" Tolstoy has already most fully revealed different types family relationships and love. And in "Family Happiness" and "Anna Karenina" various aspects of love in the family are simply lost behind the power of "eros". Critic and philosopher N. N. Strakhov after the release of the novel "War and Peace" noted that all of Tolstoy's previous works can be classified as preliminary studies, culminating in the creation of a "family chronicle".

§  Philosophy

The religious and moral imperatives of Leo Tolstoy were the source of the Tolstoy movement, built on two fundamental theses: "simplification" and "non-resistance to evil by violence." The latter, according to Tolstoy, is recorded in a number of places in the Gospel and is the core of the teachings of Christ, as, indeed, of Buddhism. The essence of Christianity, according to Tolstoy, can be expressed in simple rule: "Be kind and do not resist evil with violence" - "The law of violence and the law of love" (1908).

The most important basis of Tolstoy's teachings were the words of the Gospel "Love your enemies" and the Sermon on the Mount. The followers of his teachings - the Tolstoyans - honored the five commandments proclaimed by Lev Nikolaevich: do not be angry, do not commit adultery, do not swear, do not resist evil with violence, love your enemies as your neighbor.

Among the adherents of the doctrine, and not only, Tolstoy's books “What is my faith”, “Confession”, etc. were very popular. Various ideological currents influenced Tolstoy’s life teaching: Brahmanism, Buddhism, Taoism, Confucianism, Islam, as well as the teachings of moral philosophers (Socrates, late Stoics, Kant, Schopenhauer).

Tolstoy developed a special ideology of non-violent anarchism (it can be described as Christian anarchism), which was based on a rationalistic understanding of Christianity. Considering coercion to be evil, he concluded that it was necessary to abolish the state, but not through a revolution based on violence, but through the voluntary refusal of each member of society to perform any public duties, whether it be military service, paying taxes, etc. L.N. Tolstoy believed: “Anarchists are right in everything: both in the denial of the existing, and in the assertion that, given the existing mores, nothing can be worse than the violence of power; but they are grossly mistaken in thinking that anarchy can be established by revolution.

The ideas of nonviolent resistance outlined by L. N. Tolstoy in his work “The Kingdom of God is within you” influenced Mahatma Gandhi, who corresponded with the Russian writer.

According to the historian of Russian philosophy V.V. Zenkovsky, the great philosophical significance of Leo Tolstoy, and not only for Russia, in his desire to build a culture on religious basis and in his personal example of liberation from secularism. In Tolstoy's philosophy, he notes the coexistence of heteropolar forces, the "sharp and unobtrusive rationalism" of his religious and philosophical constructions, and the irrationalistic insurmountability of his "panmoralism": "Although Tolstoy does not believe in the Deity of Christ, Tolstoy believed His words in the way that only those who who sees God in Christ”, “follows him as God”. One of the key features of Tolstoy's worldview lies in the search for and expression of "mystical ethics", to which he considers it necessary to subordinate all secularized elements of society, including science, philosophy, art, considers it "blasphemy" to put them on the same level with good. The ethical imperative of the writer explains the lack of contradiction between the titles of the chapters of the book "The Way of Life": "It is impossible for a reasonable person not to recognize God" and "God cannot be known by reason". In contrast to the patristic, and later Orthodox, identification of beauty and goodness, Tolstoy emphatically declares that "goodness has nothing to do with beauty." In the book Reading Circle, Tolstoy quotes John Ruskin: “Art is only in its proper place when its goal is moral perfection. If art does not help people to discover the truth, but only provides a pleasant pastime, then it is a shameful, not sublime thing. On the one hand, Zenkovsky characterizes Tolstoy's divergence with the church not so much as a reasonably justified result, but as a "fatal misunderstanding", since "Tolstoy was an ardent and sincere follower of Christ." Tolstoy explains the denial of the church's view of dogma, the Divinity of Christ and His Resurrection by the contradiction between "rationalism, internally completely inconsistent with its mystical experience." On the other hand, Zenkovsky himself notes that “already in Gogol, for the first time, the theme of the internal heterogeneity of the aesthetic and moral sphere is raised; for reality is alien to the aesthetic principle.

§  Bibliography

Of the writings of Leo Tolstoy, 174 of his works of art have survived, including unfinished compositions and rough sketches. Tolstoy himself considered 78 of his works to be completely finished works; only they were printed during his lifetime and were included in collected works. The remaining 96 of his works remained in the archive of the writer himself, and only after his death they saw the light.

The first of his published works is the story "Childhood", 1852. The first lifetime published book of the writer - "Military stories of Count L. N. Tolstoy" 1856, St. Petersburg; in the same year, his second book, Childhood and Adolescence, was published. The last work of art published during Tolstoy's lifetime is the artistic essay "Grateful Soil", dedicated to Tolstoy's meeting with a young peasant in Meshchersky on June 21, 1910; The essay was first published in 1910 in the Rech newspaper. A month before his death, Leo Tolstoy worked on the third version of the story "There are no guilty in the world."

¶  Lifetime and posthumous editions of collected works

In 1886, the wife of Lev Nikolaevich for the first time published the collected works of the writer. For literary science, a milestone was the publication of the Complete (Jubilee) Collected Works of Tolstoy in 90 volumes (1928-58), which included many new literary texts, letters and diaries of the writer.

In addition, and later, collected works of his works were repeatedly published: in 1951-1953, "Collected Works in 14 volumes" (Moscow, Goslitizdat), in 1958-1959, "Collected Works in 12 volumes" (Moscow, Goslitizdat), in 1960- 1965 "Collected works in 20 volumes" (Moscow, ed. " Fiction”), in 1972 “Collected Works in 12 volumes” (Moscow, ed. “Fiction”), in 1978-1985 “Collected Works in 22 volumes (in 20 books)” (Moscow, ed. “Artistic Literature”), in 1980 “Collected Works in 12 volumes” (Moscow, published by “Sovremennik”), in 1987 “Collected Works in 12 volumes” (Moscow, published by Pravda).

¶  Translations of Tolstoy

During the Russian Empire for 30 years before October revolution 10 million copies of Tolstoy's books were published in Russia in 10 languages. Over the years of the existence of the USSR, Tolstoy's works were published in the Soviet Union in an amount of over 60 million copies in 75 languages.

The translation of the complete works of Tolstoy into Chinese was carried out by Cao Ying, the work took 20 years.

¶  Worldwide recognition. Memory

Four museums dedicated to the life and work of Leo Tolstoy have been created on the territory of Russia. The estate of Tolstoy Yasnaya Polyana, together with all the surrounding forests, fields, gardens and lands, has been turned into a museum-reserve, its branch is the museum-estate of L. N. Tolstoy in the village of Nikolskoye-Vyazemskoye. Under the protection of the state is Tolstoy's manor house in Moscow (Leo Tolstoy St., 21), which, on the personal instructions of V.I. Lenin, was turned into a memorial museum. Also turned into a museum house at the station Astapovo, Moscow-Kursk-Donbass railway. (now Lev Tolstoy station, Moscow railway), where the writer died. The largest of the museums of Tolstoy, as well as the center of research work on the study of the life and work of the writer, is the State Museum of Leo Tolstoy in Moscow (Prechistenka st., 11/8). Many schools, clubs, libraries and other cultural institutions are named after the writer in Russia. The district center and the railway station (former Astapovo) of the Lipetsk region bear his name; district and district center of the Kaluga region; the village (formerly Stary Yurt) of the Grozny region, where Tolstoy visited in his youth. In many Russian cities there are squares and streets named after Leo Tolstoy. Monuments to the writer have been erected in different cities of Russia and the world. In Russia, monuments to Leo Nikolayevich Tolstoy were erected in a number of cities: in Moscow, in Tula (as a native of the Tula province), in Pyatigorsk, Orenburg.

§  Significance and influence of Tolstoy's work

The nature of the perception and interpretation of Leo Tolstoy's work, as well as the nature of his influence on individual artists and on the literary process, was largely determined by the characteristics of each country, its historical and artistic development. So, the French writers perceived him, first of all, as an artist who opposed naturalism and was able to combine a truthful depiction of life with spirituality and high moral purity. English writers relied on his work in the fight against the traditional "Victorian" hypocrisy, they saw in him an example of high artistic courage. In the United States, Leo Tolstoy became a mainstay for writers who asserted acute social themes in art. In Germany, his anti-militarist speeches acquired the greatest importance; German writers studied his experience in a realistic depiction of the war. The writers of the Slavic peoples were impressed by his sympathy for the "small" oppressed nations, as well as the national-heroic theme of his works.

Leo Tolstoy had a huge impact on the evolution of European humanism, on the development of realistic traditions in world literature. His influence affected the work of Romain Rolland, François Mauriac and Roger Martin du Gard in France, Ernest Hemingway and Thomas Wolfe in the USA, John Galsworthy and Bernard Shaw in England, Thomas Mann and Anna Zegers in Germany, August Strindberg and Arthur Lundqvist in Sweden, Rainer Rilke in Austria, Eliza Orzeszko, Bolesław Prus, Yaroslav Ivashkevich in Poland, Maria Puimanova in Czechoslovakia, Lao She in China, Tokutomi Roca in Japan, and each of them experienced this influence in their own way.

Western humanist writers, such as Romain Rolland, Anatole France, Bernard Shaw, the brothers Heinrich and Thomas Mann, listened attentively to the accusing voice of the author in his works Resurrection, Fruits of Enlightenment, Kreutzer Sonata, Death of Ivan Ilyich ". Tolstoy's critical worldview penetrated their consciousness not only through his journalism and philosophical works, but also through his works of art. Heinrich Mann said that the works of Tolstoy were for the German intelligentsia an antidote to Nietzscheism. For Heinrich Mann, Jean-Richard Blok, Hamlin Garland, Leo Tolstoy was a model of great moral purity and intransigence towards social evil and attracted them as an enemy of the oppressors and a defender of the oppressed. The aesthetic ideas of Tolstoy's worldview were reflected in one way or another in Romain Rolland's book "People's Theatre", in articles by Bernard Shaw and Boleslav Prus (treatise "What is Art?") and in Frank Norris's book "The Responsibility of a Novelist", in which the author repeatedly refers to Tolstoy .

For Western European writers of the generation of Romain Rolland, Leo Tolstoy was an older brother, a teacher. It was the center of attraction for democratic and realistic forces in the ideological and literary struggle of the beginning of the century, but also the subject of daily heated debate. At the same time, for later writers, the generation of Louis Aragon or Ernest Hemingway, Tolstoy's work became part of the cultural wealth that they assimilated in their youth. Today, many foreign prose writers, who do not even consider themselves students of Tolstoy and do not define their attitude towards him, at the same time assimilate elements of his creative experience, which has become the common property of world literature.

Leo Tolstoy was nominated 16 times for the Nobel Prize in Literature in 1902-1906. and 4 times for the Nobel Peace Prize in 1901, 1902 and 1909.

§  Writers, thinkers and religious figures about Tolstoy

• French writer and member of the French Academy André Maurois claimed that Leo Tolstoy is one of the three greatest writers in the history of culture (along with Shakespeare and Balzac).
• German writer, laureate Nobel Prize in literature, Thomas Mann said that the world did not know another artist in whom the epic, Homeric principle would be as strong as that of Tolstoy, and that the elements of the epic and indestructible realism live in his works.
• The Indian philosopher and politician Mahatma Gandhi spoke of Tolstoy as honest man of his time, who never tried to hide the truth, to embellish it, not being afraid of either spiritual or secular power, backing up his preaching with deeds and making any sacrifices for the sake of truth.
• The Russian writer and thinker Fyodor Dostoevsky said in 1876 that only Tolstoy shines with the fact that, in addition to the poem, "knows to the smallest accuracy (historical and current) the depicted reality."
• Russian writer and critic Dmitry Merezhkovsky wrote about Tolstoy: “His face is the face of humanity. If the inhabitants of other worlds asked our world: who are you? - humanity could answer by pointing to Tolstoy: here I am.
• The Russian poet Alexander Blok spoke of Tolstoy: "Tolstoy is the greatest and only genius of modern Europe, the highest pride of Russia, a man whose only name is fragrance, a writer of great purity and holiness."
• The Russian writer Vladimir Nabokov wrote in his English Lectures on Russian Literature: “Tolstoy is an unsurpassed Russian prose writer. Leaving aside his predecessors Pushkin and Lermontov, all the great Russian writers can be built in this sequence: the first is Tolstoy, the second is Gogol, the third is Chekhov, the fourth is Turgenev.
• Russian religious philosopher and writer Vasily Rozanov about Tolstoy: "Tolstoy is only a writer, but not a prophet, not a saint, and therefore his teaching does not inspire anyone."
• The famous theologian Alexander Men said that Tolstoy is still the voice of conscience and a living reproach for people who are sure that they live in accordance with moral principles.

§  Criticism

Many newspapers and magazines of all political trends wrote about Tolstoy during his lifetime. Thousands of critical articles and reviews have been written about him. His early works found appreciation in revolutionary democratic criticism. However, "War and Peace", "Anna Karenina" and "Resurrection" did not receive real disclosure and coverage in contemporary criticism. His novel "Anna Karenina" was not well received by the critics of the 1870s; the ideological system of the novel remained undiscovered, as well as its amazing artistic power. At the same time, Tolstoy himself, not without irony, wrote: “If myopic critics think that I wanted to describe only what I like, how Oblonsky dine and what kind of shoulders Karenina has, then they are mistaken.”

¶  Literary criticism

The critic was the first to respond favorably to Tolstoy's literary debut " Domestic notes» S. S. Dudyshkin in 1854 in an article devoted to the stories “Childhood” and “Boyhood”. However, two years later, in 1856, the same critic wrote a negative review of the book edition of Childhood and Boyhood, Military Tales. In the same year, a review of N. G. Chernyshevsky on these books of Tolstoy appeared, in which the critic draws attention to the writer's ability to depict human psychology in its contradictory development. In the same place, Chernyshevsky writes about the absurdity of reproaches to Tolstoy by S. S. Dudyshkin. In particular, objecting to the critic's remark that Tolstoy in his works does not depict female characters, Chernyshevsky draws attention to the image of Lisa from "Two Hussars". In 1855-1856, one of the theorists " pure art» P. V. Annenkov, noting the depth of thought in the works of Tolstoy and Turgenev and the fact that thought and its expression by means of art in Tolstoy are merged into one. At the same time, another representative of "aesthetic" criticism, A. V. Druzhinin, in reviews of "The Snowstorm", "Two Hussars" and "Military Stories" described Tolstoy as a deep connoisseur of social life and a subtle researcher of the human soul. Meanwhile, the Slavophile K. S. Aksakov in 1857 in the article “Review of Modern Literature” found in the work of Tolstoy and Turgenev, along with “truly beautiful” works, the presence of unnecessary details, because of which “the general line is lost, connecting them into one whole ".

In the 1870s, P. N. Tkachev, who believed that the writer’s task was to express the liberating aspirations of the “progressive” part of society in his work, in his article “Salon Art”, dedicated to the novel “Anna Karenina”, spoke sharply negatively about the work of Tolstoy.

N. N. Strakhov compared the novel "War and Peace" in its scale with the work of Pushkin. The genius and innovation of Tolstoy, according to the critic, manifested itself in the ability of "simple" means to create a harmonious and comprehensive picture of Russian life. The writer's inherent objectivity allowed him to "deeply and truthfully" depict the dynamics of the characters' inner life, which is not subject to any initially given schemes and stereotypes in Tolstoy. The critic also noted the author's desire to find the best features in a person. What Strakhov especially appreciates in the novel is that the writer is interested not only in the spiritual qualities of the individual, but also in the problem of supra-individual - family and communal - consciousness.

The philosopher K. N. Leontiev, in the pamphlet Our New Christians published in 1882, expressed doubts about the socio-religious viability of the teachings of Dostoevsky and Tolstoy. According to Leontiev, Dostoevsky's Pushkin speech and Tolstoy's story "What makes people alive" show the immaturity of their religious thinking and the insufficient familiarity of these writers with the content of the works of the Church Fathers. Leontiev believed that Tolstoy's "religion of love", adopted by the majority of "neo-Slavophiles", distorts the true essence of Christianity. Leontiev's attitude to Tolstoy's works of art was different. The novels "War and Peace" and "Anna Karenina" the critic announced greatest works world literature "for the last 40-50 years". Considering the main shortcoming of Russian literature to be the “humiliation” of Russian reality dating back to Gogol, the critic believed that only Tolstoy was able to overcome this tradition by depicting the “higher Russian society... finally in a human way, that is, impartially, and in places with obvious love. N. S. Leskov in 1883 in the article “Count L. N. Tolstoy and F. M. Dostoevsky as Heresiarchs (The Religion of Fear and the Religion of Love)” criticized Leontiev’s pamphlet, convicting him of “convenience”, ignorance of patristic sources and misunderstanding the only argument chosen from them (which Leontiev himself admitted).

N. S. Leskov shared the enthusiastic attitude of N. N. Strakhov to the works of Tolstoy. Contrasting Tolstoy's "religion of love" with K. N. Leontiev's "religion of fear", Leskov believed that it was the former that was closer to the essence of Christian morality.

Later, Tolstoy's work was highly appreciated, unlike most democratic critics, by Andreevich (E. A. Solovyov), who published his articles in the journal of "legal Marxists" Life. In the late Tolstoy, he especially appreciated the “inaccessible truth of the image”, the realism of the writer, tearing the veils “from the conventions of our cultural and social life”, revealing “its lie, covered with lofty words” (“Life”, 1899, No. 12).

Critic I. I. Ivanov in literature late XIX centuries found "naturalism", dating back to Maupassant, Zola and Tolstoy and being an expression of a general moral decline.

In the words of K. I. Chukovsky, “in order to write“ War and Peace ”- just think with what terrible greed it was necessary to pounce on life, grab everything around with eyes and ears, and accumulate all this immeasurable wealth ...” (article “Tolstoy as artistic genius", 1908).

Representative of the developed turn of XIX-XX centuries of Marxist literary criticism, V. I. Lenin believed that Tolstoy in his works was the spokesman for the interests of the Russian peasantry.

The Russian poet and writer, Nobel Prize in Literature winner Ivan Bunin in his study "The Liberation of Tolstoy" (Paris, 1937) characterized Tolstoy's artistic nature as a tense interaction of "animal primitiveness" and a refined taste for the most complex intellectual and aesthetic quests.

¶  Religious criticism

Opponents and critics of Tolstoy's religious views were Church historian Konstantin Pobedonostsev, Vladimir Solovyov, Christian philosopher Nikolai Berdyaev, historian-theologian Georgy Florovsky, candidate of theology John of Kronstadt.

¶  Criticism of the social views of the writer

In Russia, the opportunity to openly discuss in the press social and philosophical views late Tolstoy appeared in 1886 in connection with the publication in the 12th volume of his collected works of an abridged version of the article “So what should we do?”.

The controversy around the 12th volume was opened by A. M. Skabichevsky, condemning Tolstoy for his views on art and science. H. K. Mikhailovsky, on the contrary, expressed support for Tolstoy's views on art: “In the XII volume of the Works of gr. Tolstoy much is said about the absurdity and illegitimacy of the so-called "science for the sake of science" and "art for the sake of art" ... Gr. Tolstoy says a lot of things that are true in this sense, and in relation to art, this is extremely significant in the mouth of a first-class artist.

Romain Rolland, William Howells, Emile Zola responded to Tolstoy's article abroad. Later, Stefan Zweig, highly appreciating the first, descriptive part of the article (“... social criticism has hardly ever been more brilliantly demonstrated on an earthly phenomenon than in the depiction of these rooms of beggars and downtrodden people”), at the same time remarked: “but hardly, in the second part, the utopian Tolstoy moves from diagnosis to therapy and tries to preach objective methods of correction, each concept becomes foggy, contours fade, thoughts that drive one another stumble. And this confusion grows from problem to problem.”

V. I. Lenin in the article “L. N. Tolstoy and the Modern Labor Movement" wrote about Tolstoy's "powerless curses" against capitalism and "the power of money". According to Lenin, Tolstoy's critique of the modern order "reflects a turning point in the views of millions of peasants who have just emerged from serfdom and saw that this freedom means new horrors of ruin, starvation, homeless life ...". Earlier, in Leo Tolstoy as a Mirror of the Russian Revolution (1908), Lenin wrote that Tolstoy was ridiculous, like a prophet who discovered new recipes for the salvation of mankind. But at the same time, he is great as a spokesman for the ideas and moods that had developed among the Russian peasantry at the time of the onset of the bourgeois revolution in Russia, and also that Tolstoy is original, since his views express the features of the revolution as a peasant bourgeois revolution. In the article "L. N. Tolstoy" (1910) Lenin points out that the contradictions in Tolstoy's views reflect "contradictory conditions and traditions that determined the psychology of various classes and strata of Russian society in the post-reform but pre-revolutionary era."

G. V. Plekhanov in his article "Confusion of Ideas" (1911) highly appreciated Tolstoy's criticism of private property.

V. G. Korolenko wrote about Tolstoy in 1908 that his beautiful dream of establishing the first centuries of Christianity can have a strong effect on simple souls, but the rest cannot follow him to this “dreamed” country. According to Korolenko, Tolstoy knew, saw and felt only the very bottom and the very heights of the social system, and it is easy for him to refuse "one-sided" improvements, such as a constitutional system.

Maxim Gorky was enthusiastic about Tolstoy as an artist, but condemned his teachings. After Tolstoy spoke out against the Zemstvo movement, Gorky, expressing the dissatisfaction of his like-minded people, wrote that Tolstoy was captured by his idea, separated from Russian life and stopped listening to the voice of the people, hovering too high above Russia.

Sociologist and historian M. M. Kovalevsky said that Tolstoy's economic doctrine (the main idea of ​​which is borrowed from the Gospels) shows only that the social doctrine of Christ, perfectly adapted to the simple customs, rural and pastoral life of Galilee, cannot serve as a rule behavior of modern civilizations.

A detailed polemic with the teachings of Tolstoy is contained in the study of the Russian philosopher I. A. Ilyin "On resistance to evil by force" (Berlin, 1925).

§  Tolstoy in the cinema

In 1912, the young director Yakov Protazanov made a 30-minute silent film The Departure of the Great Old Man, based on testimonies about the last period of Leo Tolstoy's life, using documentary footage. In the role of Leo Tolstoy - Vladimir Shaternikov, in the role of Sophia Tolstoy - British-American actress Muriel Harding, who used the pseudonym Olga Petrova. The film was received very negatively by the writer's relatives and his entourage and was not released in Russia, but was shown abroad.

A Soviet feature film is dedicated to Leo Tolstoy and his family Feature Film directed by Sergei Gerasimov "Leo Tolstoy" (1984). The film tells about the last two years of the writer's life and his death. The main role of the film was played by the director himself, in the role of Sofya Andreevna - Tamara Makarova. In the Soviet TV movie “The Shore of His Life” (1985), about the fate of Nikolai Miklukho-Maclay, the role of Tolstoy was played by Alexander Vokach.

In the 2009 film The Last Sunday by American director Michael Hoffman, the role of Leo Tolstoy was played by Canadian Christopher Plummer, for this work he was nominated for an Oscar in the Best Supporting Actor category. British actress Helen Mirren, whose Russian ancestors were mentioned by Tolstoy in War and Peace, played the role of Sophia Tolstaya and was also nominated for an Oscar for Best Actress.