Meantime the crowd of fathers, mothers, and wives, hustled by the police, are pressing round the doors to hear whose lad has been taken, whose is let off. One of the rejected comes out and announces that Piotr is taken, and at once a shrill cry is heard from Piotr’s young wife, for whom this word «taken» means separation for four or five years, the life of a soldier’s wife as a servant, often a prostitute.
But here comes a man along the street with flowing hair and in a peculiar dress, who gets out of his droskhy and goes into the Zemsky Court-house. The police clear a way for him through the crowd. It is the «reverend father» come to administer the oath, And this «father,» who has been persuaded that he is specially and exclusively devoted to the service of Christ, and who, for the most part, does not himself see the deception in which he lives, goes into the hall where the conscripts are waiting. He throws round him a kind of curtain of brocade, pulls his long hair out over it, opens the very Gospel in which swearing is forbidden, takes the cross, the very cross on which Christ was crucified because he would not do what this false servant of his is telling men to do, and puts them on the lectern. And all these unhappy, defenseless, and deluded lads repeat after him the lie, which he utters with the assurance of familiarity.
He reads and they repeat after him:
«I promise and swear by Almighty God upon his holy Gospel,» etc., «to defend,» etc., and that is, to murder anyone I am told to, and to do everything I am told by men I know nothing of, and who care nothing for me except as an instrument for perpetrating the crimes by which they are kept in their position of power, and my brothers in their condition of misery. All the conscripts repeat these ferocious words without thinking. And then the so-called «father» goes away with a sense of having correctly and conscientiously done his duty. And all these poor deluded lads believe that these nonsensical and incomprehensible words which they have just uttered set them free for the whole time of their service from their duties as men, and lay upon them fresh and more binding duties as soldiers.
And this crime is perpetrated publicly and no one cries out to the deceiving and the deceived: «Think what you are doing; this is the basest, falsest lie, by which not bodies only, but souls too, are destroyed.»
No one does this. On the contrary, when all have been enrolled, and they are to be let out again, the military officer goes with a confident and majestic air into the hall where the drunken, cheated lads are shut up, and cries in a bold, military voice: «Your health, my lads! I congratulate you on ‘serving the Tzar!'» And they, poor fellows (someone has given them a hint beforehand), mutter awkwardly, their voices thick with drink, something to the effect that they are glad.
Meantime the crowd of fathers, mothers, and wives is standing at the doors waiting. The women keep their tearful eyes fixed on the doors. They open at last, and out come the conscripts, unsteady, but trying to put a good face on it. Here are Piotr and Vania and Makar trying not to look their dear ones in the face. Nothing is heard but the wailing of the wives and mothers. Some of the lads embrace them and weep with them, others make a show of courage, and others try to comfort them.
The wives and mothers, knowing that they will be left for three, four, or five years without their breadwinners, weep and rehearse their woes aloud. The fathers say little. They only utter a clucking sound with their tongues and sigh mournfully, knowing that they will see no more of the steady lads they have reared and trained to help them, that they will come back not the same quiet hard-working laborers, but for the most part conceited and demoralized, unfitted for their simple life.
And then all the crowd get into their sledges again and move away down the street to the taverns and pot-houses, and louder than ever sounds the medley of singing and sobbing, drunken shouts, and the wailing of the wives and mothers, the sounds of the accordeon and oaths. They all turn into the taverns, whose revenues go to the government, and the drinking bout begins, which stifles their sense of the wrong which is being done them.
For two or three weeks they go on living at home, and most of that time they are «jaunting,» that is, drinking.
On a fixed day they collect them, drive them together like a flock of sheep, and begin to train them in the military exercises and drill. Their teachers are fellows like themselves, only deceived and brutalized two or three years sooner. The means of instruction are: deception, stupefaction, blows, and vodka. And before a year has passed these good, intelligent, healthy-minded lads will be as brutal beings as their instructors.
«Come, now, suppose your father were arrested and tried to make his escape?» I asked a young soldier.
«I should run him through with my bayonet,» he answered with the foolish intonation peculiar to soldiers; «and if he made off, I ought to shoot him,» he added, obviously proud of knowing what he must do if his father were escaping.
And when a good-hearted lad has been brought to a state lower than that of a brute, he is just what is wanted by those who use him as an instrument of violence. He is ready; the man has been destroyed and a new instrument of violence has been created. And all this is done every year, every autumn, everywhere, through all Russia in broad daylight in the midst of large towns, where all may see it, and the deception is so clever, so skillful, that though all men know the infamy of it in their hearts, and see all its horrible results, they cannot throw it off and be free.
When one’s eyes are opened to this awful deception practiced upon us, one marvels that the teachers of the Christian religion and of morals, the instructors of youth, or even the good-hearted and intelligent parents who are to be found in every society, can teach any kind of morality in a society in which it is openly admitted (it is so admitted, under all governments and all churches) that murder and torture form an indispensable element in the life of all, and that there must always be special men trained to kill their fellows, and that any one of us may have to become such a trained assassin.
How can children, youths, and people generally be taught any kind of morality—not to speak of teaching in the spirit of Christianity—side by side with the doctrine that murder is necessary for the public weal, and therefore legitimate, and that there are men, of whom each of us may have to be one, whose duty is to murder and torture and commit all sorts of crimes at the will of those who are in possession of authority. If this is so, and one can and ought to murder and torture, there is not, and cannot be, any kind of moral law, but only the law that might is right. And this is just how it is. In reality that is the doctrine—justified to some by the theory of the struggle for existence—which reigns in our society.
And, indeed, what sort of ethical doctrine could admit the legitimacy of murder for any object whatever? It is as impossible as a theory of mathematics admitting that two is equal to three.
There may be a semblance of mathematics admitting that two is equal to three, but there can be no real science of mathematics. And there can only be a semblance of ethics in which murder in the shape of war and the execution of criminals is allowed, but no true ethics. The recognition of the life of every man as sacred is the first and only basis of all ethics.
The doctrine of an eye for an eye and a tooth for a tooth has been abrogated by Christianity, because it is the justification of immorality, and a mere semblance of equity, and has no real meaning. Life is a value which has no weight nor size, and cannot be compared to any other, and so there is no sense in destroying a life for a life. Besides, every social law aims at the amelioration of man’s life. What way, then, can the annihilation of the life of some men ameliorate men’s life? Annihilation of life cannot be a means of the amelioration of life; it is a suicidal act.
To destroy another life for the sake of justice is as though a man, to repair the misfortune of losing one arm, should cut off the other arm for the sake of equity.
But putting aside the sin of deluding men into
