Chapter Summaries: Dole: The stranger speaks. Freemasonry. God. Belief. Highest wisdom. The Freemason's advice. Bazdeyef's influence.
Briggs: Bazdeyev talks about supreme wisdom and Pierre's unhappy life.
Translation:
II. — I have the pleasure of speaking with Count Bezuhov, if I am not mistaken, — said the passing leisurely and loudly. Pierre silently, interrogatively watched through glasses at his interlocutor. — I heard about you, — continued the passing, — and comprehended your, my sir, misfortune. — He so underlined the last word, as if he said: "Yes, misfortune, as you call it, I know that what happened with you in Moscow, was a misfortune". — I am quite sorry about that my sir. Pierre red and, hastily putting down his legs from the bed, bent down to the old man, unnaturally and timidly smiled. — I not from curiosity mentioned to you about this, my sir, but for more important reasons. — He was silent, not releasing Pierre from his sight, and moved onto the couch, inviting by this gesture for Pierre to sit beside him. Pierre unpleasantly was to march into conversation with this old man, but he, unwittingly submitting to him, came up and sat down beside him. — You are unhappy, my sire, — he continued. — You are young, I am old. I would desire by the least of my forces to help you. — Ah, yes, — with an unnatural smile said Pierre. — I am very grateful to you... Please, where are you driving from? — the face of the passing was not affectionate, even cold and strict, but despite that, the speech and face of the new acquaintance irresistibly and attractively acted on Pierre. — Yet if for some reason for you it is unpleasant to have a conversation with me, — said the old man, — then you say so, my sir. — And he suddenly smiled his sudden fatherly and tender smile. — Ah no, really no, the opposite, I am very glad to become acquainted with you, — said Pierre, and, looking another time at the hand of his new acquaintance, nearer the considered ring. He saw on it the Adam head, the sign of freemasonry. — Let me ask, — he said, — are you a Mason? — Yes, I belong to the brotherhood of freemasons, — said the carriage rider, all deeper and deeper peering into the eyes of Pierre. — and from them and from their name stretch to you a brotherly hand. — I am afraid, — said Pierre, smiling and hesitating between trust, the suggestible to him personality of the mason, and the habit of ridiculing the beliefs of masons, — I am afraid that I am very far away from understanding, as this is to say, I am afraid that my form of thoughts about the universe alone are so opposite to yours that we do not understand each other. — Your formed thoughts are famous to me, — said the mason, — and that you form thoughts about which you speak, and which to you it seems your work is mental labor, is the form of thoughts of the majority people, is the monotonous fruit of pride, laziness and ignorance. I am sorry, my sir, should I have not known it, I would not have begun talking with you. Your form of thoughts are a sad fallacy. — Exactly so the same, as I can assume, that you are found in delusion, — said Pierre, weakly smiling. — I never dare to say that I know the truth, — said the mason, all more and more striking Pierre with his certainty and solidity of speech. — no one may reach the truth; only a rock for a rock, with participation of all, millions of generations, from our forefather Adam and until our time of erecting that temple which should be worthy of housing the great God, — said the mason and closed his eyes. — I should say to you, I do not believe, do not... believe in God, — with regret and effort said Pierre, feeling miserable to express all the truth. The mason carefully looked at Pierre and smiled, as would smile a rich man, holding in his hands millions, to the poor, who would have said to him that he had none, the poor, five rubles, which may give him happiness. — Yes, you do not know him, my sir, — said the mason. — You may not know him. You do not know him because you are unhappy. — Yes, yes, I am unhappy, — confirmed Pierre; — but what is there for me to do? — You do not know him, my sir, because you are very unhappy. You do not know him, but he is here, he is in me, he is in my words, he is in you, and even in those blaspheming speeches that you uttered now, — in a strict trembling voice said the mason. He was silent and sighed, apparently trying to calm down. — If he should not be, — he said quietly, — I with you would not have spoken about him, my sir. About what, about whom did we speak? Whom have you denied? — he suddenly said with enthusiastic rigor and power in his voice. — Who invented him, if he should not be? Why appeared in you the assumption that there is such an incomprehensible being? Why in you and all the world is suggested the existence of such an incomprehensible creature, a creature omnipotent, eternal and endless in all its properties?... — He stopped and kept silent for long. Pierre could not and did not want to interrupt this silence. — He is but to understand him is difficult, — the mason began talking again. Looking not at the face of Pierre, but before himself, his own senile hands, which from internal excitement could not could stay calm, sorting out the sheets of his book. — Should this be a person, whose existence you would have doubted, I would bring to you this human, would take him behind the hand and show you. Yet as I, an insignificant mortal, will show all the omnipotence, all the eternity, all the goodness of him to that who is blind, or to that who closed their eyes, so that they do not see, do not understand him, and do not see, and do not understand all their abomination and depravity? — he was silent. — Who are you? What are you? You dream about yourself, and that you are wise man, because of how you could say those blasphemous words, — he said with a gloomy and contemptuously grin, — but you are dumber and crazier than a little child who would, playing with the parts of a skillfully made watch, daring to speak that because of how he does not understand the destination of this clock, he does not believe in the master which made it. To know him is difficult. We over the centuries, from our forefather Adam and to our days, work to know him and are in infinity far away from achieving our goals; but in his incomprehension we see only our weakness and his greatness... — Pierre’s, with fading heart, brilliant eyes looked at the face of the mason, listening to him, not interrupting, not asking him, but all of his soul believed that what was spoken to him by this foreign person. Whether he believed by the reasonable arguments which were in the speech of the mason, or believed as believe children in the intonation, conviction and cordiality which were in the speech of the mason, the trembling voice, which sometimes almost interrupted the mason, or by these brilliant, senile eyes, aged in that same conviction, or that calmness, hardness and knowledge of their destination, which glowed from only the creature of the mason, and which especially strongly hit him in comparison with his despair and hoplessness; — but all of his soul desired to believe, and believed, and felt that joyful sense of reassurance, updated and returned to life. — He has not comprehended mind, but comprehended life, — said the mason. — I do not understand, — said Pierre, with a fear of feeling rising in himself of doubt. He was afraid of ambiguities and the weakness of arguments of his interlocutor, he was afraid of not believing him. — I do not understand, — he said, — how the way of the mind of a human may not comprehend this knowledge, about which you speak. The mason smiled his meek fatherly smile. — The highest wisdom and truth is as would be the purest moisture, which we want to perceive in ourselves, — he said. — Can I in an unclean vessel perceive this blank moisture and judge about its cleanliness? Only in internal cleansing itself can I before famous amenities lead to perceived moisture. — Yes, yes, this is so! — happily said Pierre. — The highest wisdom is found not in the same reason, in those societal sciences of physics, history, chemistry and etc., which breaks up the mental knowledge. The highest wisdom alone. The highest wisdom has one science — the science of one, the science of explaining all of the universe and the occupied in it place of the human. For this so that to accommodate in myself this science, necessary to clear and refresh the internal human, because I know that I need to believe and improve. And for achieving these goals in the soul of our nested light of God, calling it conscience. — Yes, yes, — confirmed Pierre. — In seeing the spiritual eyes of the internal human, ask yourself whether you are satisfied with yourself. What have you reached, guided by one mind? What such are you? You are young, you are rich, you are smart, educated, my sir. What have you done with all this good, and your information? Whether you are satisfied with yourself and your life? — No, I hate this life, — grimacingly spoke Pierre. — You hate it, so change it, cleanse yourself, and by the least cleansing you will be able to experience wisdom. Look at your life, my sir. How have you accompanied it? In violent orgies and debauchery, all received from society and nothing given back to it. You received wealth. How have you used it? What have you done for those near you? Whether you think about the dozens of thousands of your slaves, and whether you aided them physically and morally? No. You enjoyed their works, so that to lead a dissolute life. Here is what you have done. Whether you have elected to place services, where you would have brought favor to your neighbor? No. You in idleness accompanied your life. Then you married, my sire, took in yourself a liability in guiding a young woman, and what again have you done? You have not aided her, my sir, in finding the way of truth, but plunged her in an abyss of lies and misfortunes. A person snubbed you, and you killed him, and you say that you do not know God, and that you hate your life. Here is nothing difficult, my sir! After these words, the mason, as would in regulation from long conversation, again leaned on the backrest of the couch and closed his eyes. Pierre watched this strict, motionless, senile, almost dead face, and moved silent lips. He wanted to say: yes, a vile, idle, lecherous life, — and did not dare interrupt the silence. The old mason hoarsely cleared his throat and called his servant. — What horses? — he asked, not looking at Pierre. — Brought delivery — was the response of the servant. — You will not be resting? — No, lay ahead. "Is it really already he will leave and leave me alone, not only not finishing talking and not promising me assistance?" thought Pierre, getting up and lowering his head, occasionally looking at the mason, and began to walk by the room. "Yes, I have not thought this, but I led a despicable, lecherous life, but I did not love her, and did not want this, thought Pierre, — but this person knows the truth, and if he would want to, he could open me to it." Pierre wanted to and did not dare say this to the mason. The passing, habitual, senile hands having laid his things, buttoned up his sheepskin coat. Graduating these affairs, he turned to Bezuhov and in an indifferent, courteous tone, said to him: — Where are you pleasing to go now, my sir? — I?... I to Petersburg, — was the response of Pierre in a childish, indecisive voice. — I thank you. I in all agree with you. Yet you do not think so, for I was so foolish. I in all my soul desired to be that which you would like, and so I was; but I have never found assistance... However, I myself before am only to blame in all. Help me, teach me, and maybe, I will... — Pierre could not speak farther; he puffed up his nose and turned away. The mason long kept silent, apparently pondering something. — Help is given only from God, — he said, — but in a measure of assistance, which is in the authority given by our order, he will serve you, my sir. You ride to Petersburg, deliver this to Count Villarsky (he took out his wallet and on a folded four times big sheet of paperwork wrote a few words). One advice let me give you. Having arrived in the capital, dedicate the first time to solitude, discussing with yourself, and do not march into the former way of life. Then I want your happy way, my sir, — he said, noticing that his servant entered into the room, — and success... The passing was Osip Alekseevich Bazdeev, as found out Pierre by the book of the caretaker. Bazdeev was by one of the famous masons and martinists still in Novikovsky’s time. Long after his departure Pierre, not lying down to sleep and not asking for horses, went by the station room, pondering his vicious verification and with delight the updates presenting himself his blissful, impeccable and virtuous future, which seemed to him so easy. He was, as it seemed to him, vicious only because that he somehow accidentally forgot how it was okay to be virtuous. In his soul did not stay a trace of former doubt. He firmly believed in the opportunity of the brotherhood of people, united with the purpose of supporting each other in the way of virtues, and so presented to him freemasonry.
Time: See previous chapter
Locations: See previous chapter
Mentioned: Moscow, St. Petersburg
Pevear and Volkhonsky: The beginning of the conversation between the traveler and Pierre. There seems to be a different tone or more mystical set up of these chapters than chapters elsewhere in the novel thus far.
Briggs: Bazdeyev talks about supreme wisdom and Pierre's unhappy life.
Translation:
II. — I have the pleasure of speaking with Count Bezuhov, if I am not mistaken, — said the passing leisurely and loudly. Pierre silently, interrogatively watched through glasses at his interlocutor. — I heard about you, — continued the passing, — and comprehended your, my sir, misfortune. — He so underlined the last word, as if he said: "Yes, misfortune, as you call it, I know that what happened with you in Moscow, was a misfortune". — I am quite sorry about that my sir. Pierre red and, hastily putting down his legs from the bed, bent down to the old man, unnaturally and timidly smiled. — I not from curiosity mentioned to you about this, my sir, but for more important reasons. — He was silent, not releasing Pierre from his sight, and moved onto the couch, inviting by this gesture for Pierre to sit beside him. Pierre unpleasantly was to march into conversation with this old man, but he, unwittingly submitting to him, came up and sat down beside him. — You are unhappy, my sire, — he continued. — You are young, I am old. I would desire by the least of my forces to help you. — Ah, yes, — with an unnatural smile said Pierre. — I am very grateful to you... Please, where are you driving from? — the face of the passing was not affectionate, even cold and strict, but despite that, the speech and face of the new acquaintance irresistibly and attractively acted on Pierre. — Yet if for some reason for you it is unpleasant to have a conversation with me, — said the old man, — then you say so, my sir. — And he suddenly smiled his sudden fatherly and tender smile. — Ah no, really no, the opposite, I am very glad to become acquainted with you, — said Pierre, and, looking another time at the hand of his new acquaintance, nearer the considered ring. He saw on it the Adam head, the sign of freemasonry. — Let me ask, — he said, — are you a Mason? — Yes, I belong to the brotherhood of freemasons, — said the carriage rider, all deeper and deeper peering into the eyes of Pierre. — and from them and from their name stretch to you a brotherly hand. — I am afraid, — said Pierre, smiling and hesitating between trust, the suggestible to him personality of the mason, and the habit of ridiculing the beliefs of masons, — I am afraid that I am very far away from understanding, as this is to say, I am afraid that my form of thoughts about the universe alone are so opposite to yours that we do not understand each other. — Your formed thoughts are famous to me, — said the mason, — and that you form thoughts about which you speak, and which to you it seems your work is mental labor, is the form of thoughts of the majority people, is the monotonous fruit of pride, laziness and ignorance. I am sorry, my sir, should I have not known it, I would not have begun talking with you. Your form of thoughts are a sad fallacy. — Exactly so the same, as I can assume, that you are found in delusion, — said Pierre, weakly smiling. — I never dare to say that I know the truth, — said the mason, all more and more striking Pierre with his certainty and solidity of speech. — no one may reach the truth; only a rock for a rock, with participation of all, millions of generations, from our forefather Adam and until our time of erecting that temple which should be worthy of housing the great God, — said the mason and closed his eyes. — I should say to you, I do not believe, do not... believe in God, — with regret and effort said Pierre, feeling miserable to express all the truth. The mason carefully looked at Pierre and smiled, as would smile a rich man, holding in his hands millions, to the poor, who would have said to him that he had none, the poor, five rubles, which may give him happiness. — Yes, you do not know him, my sir, — said the mason. — You may not know him. You do not know him because you are unhappy. — Yes, yes, I am unhappy, — confirmed Pierre; — but what is there for me to do? — You do not know him, my sir, because you are very unhappy. You do not know him, but he is here, he is in me, he is in my words, he is in you, and even in those blaspheming speeches that you uttered now, — in a strict trembling voice said the mason. He was silent and sighed, apparently trying to calm down. — If he should not be, — he said quietly, — I with you would not have spoken about him, my sir. About what, about whom did we speak? Whom have you denied? — he suddenly said with enthusiastic rigor and power in his voice. — Who invented him, if he should not be? Why appeared in you the assumption that there is such an incomprehensible being? Why in you and all the world is suggested the existence of such an incomprehensible creature, a creature omnipotent, eternal and endless in all its properties?... — He stopped and kept silent for long. Pierre could not and did not want to interrupt this silence. — He is but to understand him is difficult, — the mason began talking again. Looking not at the face of Pierre, but before himself, his own senile hands, which from internal excitement could not could stay calm, sorting out the sheets of his book. — Should this be a person, whose existence you would have doubted, I would bring to you this human, would take him behind the hand and show you. Yet as I, an insignificant mortal, will show all the omnipotence, all the eternity, all the goodness of him to that who is blind, or to that who closed their eyes, so that they do not see, do not understand him, and do not see, and do not understand all their abomination and depravity? — he was silent. — Who are you? What are you? You dream about yourself, and that you are wise man, because of how you could say those blasphemous words, — he said with a gloomy and contemptuously grin, — but you are dumber and crazier than a little child who would, playing with the parts of a skillfully made watch, daring to speak that because of how he does not understand the destination of this clock, he does not believe in the master which made it. To know him is difficult. We over the centuries, from our forefather Adam and to our days, work to know him and are in infinity far away from achieving our goals; but in his incomprehension we see only our weakness and his greatness... — Pierre’s, with fading heart, brilliant eyes looked at the face of the mason, listening to him, not interrupting, not asking him, but all of his soul believed that what was spoken to him by this foreign person. Whether he believed by the reasonable arguments which were in the speech of the mason, or believed as believe children in the intonation, conviction and cordiality which were in the speech of the mason, the trembling voice, which sometimes almost interrupted the mason, or by these brilliant, senile eyes, aged in that same conviction, or that calmness, hardness and knowledge of their destination, which glowed from only the creature of the mason, and which especially strongly hit him in comparison with his despair and hoplessness; — but all of his soul desired to believe, and believed, and felt that joyful sense of reassurance, updated and returned to life. — He has not comprehended mind, but comprehended life, — said the mason. — I do not understand, — said Pierre, with a fear of feeling rising in himself of doubt. He was afraid of ambiguities and the weakness of arguments of his interlocutor, he was afraid of not believing him. — I do not understand, — he said, — how the way of the mind of a human may not comprehend this knowledge, about which you speak. The mason smiled his meek fatherly smile. — The highest wisdom and truth is as would be the purest moisture, which we want to perceive in ourselves, — he said. — Can I in an unclean vessel perceive this blank moisture and judge about its cleanliness? Only in internal cleansing itself can I before famous amenities lead to perceived moisture. — Yes, yes, this is so! — happily said Pierre. — The highest wisdom is found not in the same reason, in those societal sciences of physics, history, chemistry and etc., which breaks up the mental knowledge. The highest wisdom alone. The highest wisdom has one science — the science of one, the science of explaining all of the universe and the occupied in it place of the human. For this so that to accommodate in myself this science, necessary to clear and refresh the internal human, because I know that I need to believe and improve. And for achieving these goals in the soul of our nested light of God, calling it conscience. — Yes, yes, — confirmed Pierre. — In seeing the spiritual eyes of the internal human, ask yourself whether you are satisfied with yourself. What have you reached, guided by one mind? What such are you? You are young, you are rich, you are smart, educated, my sir. What have you done with all this good, and your information? Whether you are satisfied with yourself and your life? — No, I hate this life, — grimacingly spoke Pierre. — You hate it, so change it, cleanse yourself, and by the least cleansing you will be able to experience wisdom. Look at your life, my sir. How have you accompanied it? In violent orgies and debauchery, all received from society and nothing given back to it. You received wealth. How have you used it? What have you done for those near you? Whether you think about the dozens of thousands of your slaves, and whether you aided them physically and morally? No. You enjoyed their works, so that to lead a dissolute life. Here is what you have done. Whether you have elected to place services, where you would have brought favor to your neighbor? No. You in idleness accompanied your life. Then you married, my sire, took in yourself a liability in guiding a young woman, and what again have you done? You have not aided her, my sir, in finding the way of truth, but plunged her in an abyss of lies and misfortunes. A person snubbed you, and you killed him, and you say that you do not know God, and that you hate your life. Here is nothing difficult, my sir! After these words, the mason, as would in regulation from long conversation, again leaned on the backrest of the couch and closed his eyes. Pierre watched this strict, motionless, senile, almost dead face, and moved silent lips. He wanted to say: yes, a vile, idle, lecherous life, — and did not dare interrupt the silence. The old mason hoarsely cleared his throat and called his servant. — What horses? — he asked, not looking at Pierre. — Brought delivery — was the response of the servant. — You will not be resting? — No, lay ahead. "Is it really already he will leave and leave me alone, not only not finishing talking and not promising me assistance?" thought Pierre, getting up and lowering his head, occasionally looking at the mason, and began to walk by the room. "Yes, I have not thought this, but I led a despicable, lecherous life, but I did not love her, and did not want this, thought Pierre, — but this person knows the truth, and if he would want to, he could open me to it." Pierre wanted to and did not dare say this to the mason. The passing, habitual, senile hands having laid his things, buttoned up his sheepskin coat. Graduating these affairs, he turned to Bezuhov and in an indifferent, courteous tone, said to him: — Where are you pleasing to go now, my sir? — I?... I to Petersburg, — was the response of Pierre in a childish, indecisive voice. — I thank you. I in all agree with you. Yet you do not think so, for I was so foolish. I in all my soul desired to be that which you would like, and so I was; but I have never found assistance... However, I myself before am only to blame in all. Help me, teach me, and maybe, I will... — Pierre could not speak farther; he puffed up his nose and turned away. The mason long kept silent, apparently pondering something. — Help is given only from God, — he said, — but in a measure of assistance, which is in the authority given by our order, he will serve you, my sir. You ride to Petersburg, deliver this to Count Villarsky (he took out his wallet and on a folded four times big sheet of paperwork wrote a few words). One advice let me give you. Having arrived in the capital, dedicate the first time to solitude, discussing with yourself, and do not march into the former way of life. Then I want your happy way, my sir, — he said, noticing that his servant entered into the room, — and success... The passing was Osip Alekseevich Bazdeev, as found out Pierre by the book of the caretaker. Bazdeev was by one of the famous masons and martinists still in Novikovsky’s time. Long after his departure Pierre, not lying down to sleep and not asking for horses, went by the station room, pondering his vicious verification and with delight the updates presenting himself his blissful, impeccable and virtuous future, which seemed to him so easy. He was, as it seemed to him, vicious only because that he somehow accidentally forgot how it was okay to be virtuous. In his soul did not stay a trace of former doubt. He firmly believed in the opportunity of the brotherhood of people, united with the purpose of supporting each other in the way of virtues, and so presented to him freemasonry.
Time: See previous chapter
Locations: See previous chapter
Mentioned: Moscow, St. Petersburg
Pevear and Volkhonsky: The beginning of the conversation between the traveler and Pierre. There seems to be a different tone or more mystical set up of these chapters than chapters elsewhere in the novel thus far.
Pierre had a habit of making fun of Masons; see, though not completely, his conversation to Andrei about the abbe.
“No one can attain to the truth by himself; only stone by stone, with the participation of all, over millions of generations, from our forefather Adam down to our time, is the temple being built which is to become a worthy dwelling place for
the great God”.
the great God”.
Pierre says he doesn’t believe in God, which doesn’t seem to be really true based on his inner monologue in the last chapter.
The Mason actually gives a variation of the ontological argument; we are talking abut Him, so He must exist.
Also, “you are more foolish and mad than a little child who, playing with part of a skillfully made clock, would dare say that, since he does not understand the purpose of this clock; he does not believe in the master who made it.”
“Whether he believed those reasonable arguments in the mason’s speech, or believed, as children do, the intonations, convictions…”
“He (Pierre) feared the vagueness and weakness of his interlocutor’s arguments”
“No, I hate my life,” Pierre said, wincing."
“If you hate it, change it, purify yourself, and insofar as you purify yourself, you will learn wisdom...You received wealth. How have you used it? What have you done for your neighbor? Have you thought about the tens of thousands of
your slaves…”
your slaves…”
“Bazeev...Martinists...Novikov’s time: Tolstoy based his portrayal of Osip (later Iosif) Alexeevich Bazdeev on the actual figure of the well-known Moscow Mason Osip Alexeevich Pozdeev (d. 1811). The Martinists were followers of the
theosophist and Rosicrucian teachings of the French writers Martines de Pasqually (1727-73) and his disciple, Louis Claude de Saint-Martin (1743-1803), who were both closely connected with Masonry. N. I. Novikov (1744-1818) was
a Russian journalist, publisher, and devoted Mason, who spent time in prison for his beliefs. In 1785 he published Saint-Martin’s first work, Des Erreurs et de la verite (“On Errors and the Truth”)”. In Maude notes, he promoted popular
education and the abolition of serfdom.
theosophist and Rosicrucian teachings of the French writers Martines de Pasqually (1727-73) and his disciple, Louis Claude de Saint-Martin (1743-1803), who were both closely connected with Masonry. N. I. Novikov (1744-1818) was
a Russian journalist, publisher, and devoted Mason, who spent time in prison for his beliefs. In 1785 he published Saint-Martin’s first work, Des Erreurs et de la verite (“On Errors and the Truth”)”. In Maude notes, he promoted popular
education and the abolition of serfdom.
End of chapter: “He (Pierre) firmly believed in the possibility of the brotherhood of people, united with the purpose of supporting each other on the path of virtue, and that was what he imagined Masonry to be.”
Characters (characters who do not appear, but are mentioned are placed in italics. First appearances are in Bold. First mentions are underlined. Final appearance denoted by *):
Count Pierre Bezukhoi
Ellen (“young woman”)
Dolokhof (“a man insulted you”)
Osip Alekseyevitch Bazdeyef (“...Alexeyevich Bazdeyev” in Briggs and Edmonds. “...Alexyevitch Bazdyev” in Garnett. “...Aleksyeevich Bazdyeev” in Wiener. “Iosif Alekseyevich Bazdeyev” in Dunnigan. “Iosif Alexeevich Bazdeev” in
Mandelker. “Joseph Alexeevich Bazdeev” in Maude. “Ossip Alexeievitch Basdeiew” in Bell.)
Mandelker. “Joseph Alexeevich Bazdeev” in Maude. “Ossip Alexeievitch Basdeiew” in Bell.)
His servant
Count Villarsky (as in Dole and Bell. “...Willarski” in Maude, Mandelker, and Wiener.)
Station-master
Novikof (“Novikov” in Briggs, Dunnigan, and Garnett.)
(Adam, the first man according to the Bible, is referenced, but this can hardly be considered a character.)
Abridged Versions: End of chapter 17 for Bell.
Gibian: End of chapter 1.
Gibian: End of chapter 1.
Fuller: entire chapter is cut.
Komroff: Some of Osip’s long speech is shortened, but overall the chapter is basically preserved and followed by a line break.
Kropotkin: Chapter 2: Other than one section of Osip's dialogue that is shortened, the chapter is preserved and ends chapter 1.
Bromfield: The conversations about freemasonry play out much differently and Pierre seems to not have a good idea of what freemasonry is. A highlight of the differences: "You said that Freemasonry teaches the same thing as
Christianity. Christianity is a teaching, freemasonry is a force." The square also appears here in the explanations. End of chapter 26.
Simmons: End of chapter 1. Chapter appears preserved.
Christianity. Christianity is a teaching, freemasonry is a force." The square also appears here in the explanations. End of chapter 26.
Simmons: End of chapter 1. Chapter appears preserved.
Additional Notes: Maude: “Tolstoy uses his usual technique of changing the first letter of the name, as he does with other characters like Drubetskoy (from Trubetskoy) and Bolkonsky (from Volkonsky).
Raeff: (page 74): "Groups based on service and school connections acted as substitutes for weak family ties. In more than one sense, the Masonic lodges, the secret societies of the 1820's, and the circles (kruzhki) of the radical intelligentsia were an extension of these service-connected solidarities."
Raeff: (page 74): "Groups based on service and school connections acted as substitutes for weak family ties. In more than one sense, the Masonic lodges, the secret societies of the 1820's, and the circles (kruzhki) of the radical intelligentsia were an extension of these service-connected solidarities."
Rancour-Laferriere: Page 109: “Pozdeev, who was known for his harsh treatment of his serfs. Perhaps Tolstoy was ignorant of this aspect of the then famous Freemason.”
Page 111: “Pierre is evidently quite determined to abandon his previous atheistic position, although his fervor is subtly overdone by the narrator and already leads the reader to take a slightly condescending attitude toward what is going
to happen to him. Tolstoy’s hero seems to have arrived at a belief in God more out of an effort to please Bazdeev than through any profound inner conversion.”
to happen to him. Tolstoy’s hero seems to have arrived at a belief in God more out of an effort to please Bazdeev than through any profound inner conversion.”
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