The Kingdom of God Is Within You, Leo Tolstoy [reading cloud ebooks .TXT] 📗

in. But even this measure does not save the military authorities from the inconvenient young man. The doctors examine him, are very much interested in him, and, finding in him no symptoms whatever of any mental trouble, naturally return him to the army. He is received, and, pretending that his refusal and motives are forgotten, they again propose to him that he go to the exercises; but he again, in the presence of other soldiers, refuses, and gives the cause for his refusal. This case more and more attracts the attention of the soldiers and the inhabitants of the town. Again they write to St. Petersburg, and from there comes the decision that the young man be transferred to the army at the frontier, where it is in a state of siege, and where he may be shot for refusing to serve, and where the matter may pass unnoticed, since in that distant country there are few Russians and Christians, and mostly natives and Mohammedans. And so they do. The young man is attached to the troops located in the Transcaspian Territory, and with criminals he is despatched to a chief who is known for his determination and severity.

During all this time, with all these transportations from one place to another, the young man is treated rudely: he is kept cold, hungry, and dirty, and his life in general is made a burden for him. But all these tortures do not make him change his determination. In the Transcaspian Territory, when told to stand sentry with his gun, he again refuses to obey. He does not refuse to go and stand near some haystacks, whither he is sent, but he refuses to take his gun, declaring that under no condition would he use violence against anyone. All this takes place in the presence of other soldiers. It is impossible to let such a case go unpunished, and the young man is tried for violation of discipline. The trial takes place, and the young man is sentenced to incarceration in a military prison for two years. He is again sent by étapes with other criminals to the Caucasus and is shut up in a prison, where he falls a prey to the uncontrolled power of the jailer. There he is tormented for one year and six months, but he still refuses to change his decision about taking up arms, and he explains to all those with whom he comes in contact why he does not do so, and at the end of his second year he is discharged before the expiration of his term, by counting, contrary to the law, his time in prison as part of his service, only to get rid of him as quickly as possible.

Just like this man, as though having plotted together, act other men in various parts of Russia, and in all those cases the mode of the government’s action is as timid, indefinite, and secretive. Some of these men are sent to insane asylums, others are enlisted as scribes and are transferred to service in Siberia, others are made to serve in the forestry department, others are locked up in prisons, and others are fined. Even now a few such men who have refused are sitting in prisons, not for the essential point in the case, the rejection of the legality of the government’s action, but for the non-fulfilment of the private demands of the government. Thus an officer of the reserve, who did not keep the authorities informed of his residence and who declared that he would not again serve as a military man, was lately, for not fulfilling the commands of the authorities, fined thirty roubles, which, too, he refused to pay voluntarily. Thus several peasants and soldiers, who lately refused to take part in military exercises and take up arms, were locked up for disobedience and contempt.

And such cases of refusing to comply with the government demands which are contrary to Christianity, especially refusals to do military service, have of late occurred not in Russia alone, but even elsewhere. Thus, I know that in Serbia men of the so-called sect of Nazarenes constantly refuse to do military service, and the Austrian government has for several years been vainly struggling with them, subjecting them to imprisonment. In the year 1885 there were 130 such refusals. In Switzerland, I know men were incarcerated in the Chillon Fortress in the year 1890 for refusing to do military service, and they did not change their determination in consequence of their imprisonment. Such refusals have also happened in Prussia. I know of an under-officer of the Guard, who in 1891 declared to the authorities in Berlin that as a Christian he would not continue to serve, and, in spite of all admonitions, threats, and punishments, he stuck to his decision. In France there has of late arisen in the south a community of men, who bear the name of Hinschists (this information is received from the Peace Herald, July, 1891), the members of which on the basis of the Christian profession refuse to do military service, and at first were inscribed in hospitals, but now, having increased in numbers, are subjected to punishments for disobedience, but still refuse to take up arms.

The socialists, communists, anarchists, with their bombs, riots, and revolutions, are by no means so terrible to the governments as these scattered people, who from various sides refuse to do military service⁠—all of them on the basis of the same well-known teaching. Every government knows how and why to defend itself against revolutionists, and they have means for it, and so are not afraid of these external enemies. But what are the governments to do against those men who point out the uselessness, superfluity, and harmfulness of all governments, and do not struggle with them, but only have no use for them, get along without them, and do not wish to take part in them?

The revolutionists say, “The governmental structure is bad for