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 of their participation in them when they recollect what they imply. But they try not to think about it.

One need only talk to any of these who are taking part in the affair from the landowner to the lowest policeman or soldier to see that in the depth of their soul they all know it is a wicked thing, that it would be better to have nothing to do with it, and are suffering from the knowledge.

A lady of liberal views, who was traveling in the same train with us, seeing the governor and the officers in the first-class saloon and learning the object of the expedition, began, intentionally raising her voice so that they should hear, to abuse the existing order of things and to cry shame on men who would take part in such proceedings. Everyone felt awkward, none knew where to look, but no one contradicted her. They tried to look as though such remarks were not worth answering. But one could see by their faces and their averted eyes that they were ashamed. I noticed the same thing in the soldiers. They too knew that what they were sent to do was a shameful thing, but they did not want to think about what was before them. When the wood merchant, as I suspect insincerely only to show that he was a man of education, began to speak of the necessity of such measures, the soldiers who heard him all turned away from him, scowling and pretending not to hear.

All the men who, like the landowner, the commissioner, the minister, and the Tzar, were responsible for the perpetration of this act, as well as those who were now going to execute it, and even those who were mere spectators of it, knew that it was a wickedness, and were ashamed of taking any share in it, and even of being present at it.

Then why did they do it, or allow it to be done?

Ask them the question. And the landowner who started the affair, and the judge who pronounced a clearly unjust even though formally legal decision, and those who com-