ellion. To him their
parchments and wigs, their cells and rods and hang-ropes, their mitres,
chasubles, vestments, incense, chantings, services, bells, and books
counted as so much trumpery. For him external law had no authority. If
it conflicted with the law of the soul, it was the soul's right and duty
to disregard or break it. Speaking of the law which ordained the
flogging of peasants for taxes, he wrote: "There is but one thing to
say--that no such law can exist; that no ukase, or insignia, or seals,
or Imperial commands can make a law out of a crime." Similarly, the
doctrines of the Church, her traditions, sacraments, rituals, and
miracles--all that appeared to him to conflict with human intelligence
and the law of his soul--he disregarded or denied. "I deny them all," he
wrote in his answer to the Holy Synod's excommunication (1901); "I
consider all the sacraments to be coarse, degrading sorcery,
incompatible with the idea of God or with the Christian teaching." And,
as the briefest statement of the law of his soul, he added:

"I believe in this: I believe in God, whom I understand
as Spirit, as Love, as the Source of all. I believe that he is
in me, and I in him. I believe that the will of God is most
clearly and intelligibly expressed in the teaching of the man
Jesus, whom to consider as God, and pray to I esteem the
greatest blasphemy. I believe that man's true welfare lies
in fulfilling God's will, and his will is that men should love
one another, and should consequently do to others as they wish
others to do to them--of which it is said in the Gospels that this
is the law and the prophets."

The world has listened to rebels against Church and State before, and
still it goes shuffling along as best it can under external laws and
governments, seeking from symbols, rituals, and miraculous manifestation
such spiritual consolation as it may imbibe. To such rebels the world,
after burning, hanging, and quartering them for several centuries, has
now become fairly well accustomed, though it still shoots or hangs them
now and then as a matter of habit. But Tolstoy's rebellion did not stop
at Church and State. He rebelled against all the ordinary proposals and
ideals of rebels themselves, and to him there was not very much to
choose between the Socialism of Marxists and the despotism of Tsars.
Liberals, Radicals, Social Democrats, Social Revolutionists, and all the
rest of the reforming or rebell