FREDUM
FREDUM is the term given in the ancient laws of the Franks to the fine imposed for the violation of peace. In other words, this fine is the "cost of peace" or "price of peace." Together with other fines such as the price of man or the price of blood (wergild) or the price of vengeance (fehde), the price of peace takes on a special significance.
The people who considered it necessary to safeguard by law a peaceful state of life were reaching out for ethical legal codes. It would not be a bad idea if, nowadays amidst the numerous branches of international, criminal, and civil laws, the basic question of the violation of peaceful conditions were remembered. Such a law could remind people in everyday life of the significance of many considerations pertaining to peace. Everyone wants peace. But many definitely do not wish to approach it by peaceful means. Yet peace cannot be built on the foundation of abasement, belittling, or self-glorification.
Indeed, in all aspects of life the concept of human dignity should always be venerated and upheld. People should not only be conscious of, but they should learn to love the concepts of dignity, honor, and heroic attainment. These qualities should not be abstract, belonging only to the stage or the pages of a novel. They should be revealed in all the details of daily life. They should be vital, because only that which lives is convincing.
We hear many a time that the concepts of honor and dignity are considered nowadays to be already outworn. And around the word honor there infallibly seem to hover duels, bloody fights, and mutual assaults. Yet what has honor in common with a bloody duel? Human consciousness should of course outgrow the "price of blood." A righteous judgment need not be based on walking upon red-hot iron. It is absolutely impermissible to combine ever living concepts with medieval conventionalities.
It is quite possible that timid thinking is afraid to include in contemporary life many concepts which are, as it were, tainted by superstition and various prejudices. But could human dignity and honor be regarded as prejudices? Similarly, every defense of peace will be neither the sign of fear or of superstition. In every manifestation of this noble striving there will already be expressed that love of peace that is ordained in all fundamental laws.
Withdrawal from peace and all violations of peaceful conditions certainly already contradict human constructiveness. If a man is, as Plato says, a "politikon zoon," then in such a social structure veneration for all peaceful relationships should be contained first of all. This is not impotent pacificism but a courageous and conscious defense of dignity, be it around the hearth, a clan, or the state. How could the idea of the defense of dignity be non-peaceful ? One can visualize peacefully guarding or standing vigil in the name of peace, but at the heart of such a vigil there should essentially live the idea of peace. This lofty peace will not be like an ill-wishing neighbor, on the contrary, it will be a good neighbor, who honestly knows his boundaries.
Conquest has truly become a medieval concept. One may convince a man in the name of honor, reason, or the heart, but every violent conquest will forever remain on explicit pages of mankind's history.
Persuasion in the name of honor and dignity is possible when a man is truly a "social being," and not a wild beast. But to arrive at such a seemingly simple deduction one has to exercise patience and tolerance to the greatest extent. No one requires self-humiliation, for it was ordained since ancient times that "self-humiliation is worse than pride." Of course, no concept of peace and honor can be established on superstition or hypocrisy. If someone heralds peace while at the same time sharpening a dagger in his heart, this will not be peace but hypocrisy.
In a Byzantine kainourgion the majestic emblem of the nikopoia was surrounded by inscriptions of prayers of parents for their children and of children for their parents. Thus, the most sacred and heartiest was brought into cold official halls. From the history of Byzantium we know that such inscriptions remained dead conventionalities. In their formality they could not inspire or convince anyone, and the complete downfall of the Byzantine Empire only proves that the dead word has nothing in common with life.
Innumerable hypocritical inscriptions left their traces on the face of Earth. Precisely these signs of hypocrisy turned many people away from the true understanding of such sacred fundamentals as peace, honor, and dignity. He who knows how to affirm honor would have the right to speak of real peace. Without honor and honesty what kind of peace is possible?
The "fine for the violation of a peaceful state of life" — this is an extremely precise and universal statement. It includes not only the violation of public peace as foreseen by police regulations, but can cover a much wider and more essential field.
When we speak about the protection of cultural treasures, this will also constitute a struggle against the violation of peaceful conditions of life. When someone puts a lawful restraint upon cruelty, this also will be solicitude for the same peaceful condition. When people speak about the elimination of everything harmful to enlightened human existence, this also will be the defense of the same sacred and beautiful peace, the striving for which still lives in the depth of human hearts.
Innumerable sayings about peace exist in the covenants and laws of the East. From the most remote, most ancient times there stand before our eyes the radiant images of great lawgivers — born peacemakers. And in the classical world one can point out many strivings to the same ideal. Not without reason have we now remembered the fredum of the old laws of the Franks. The period preceding the Middle Ages always was considered the darkest epoch. But even from this epoch, together with the "price of blood," came forth solicitude for the defense of peaceful conditions.
In one of our former letters we spoke of peace for the whole world. For the realization of such a broad and lofty concept one must abide by a multitude of peaceful conditions, the violation of which, even from the viewpoint of primitive laws, would be considered a crime. Let us not be misled by the idea that such peaceful conditions are regulated only by international conferences. They exist in all our relationships. Therefore let us be a hundredfold solicitous toward each other. Let us realize the necessity of tolerance and patience. If we should mutually reiterate these foundations an endless number of times, it would not be in vain. From obeisance to these peaceful laws there is regenerated a concept of honor and dignity. These concepts can never be considered survivals, but will remain forever as the basis of a wise and enlightened life.
The true preservation of peaceful conditions will attract success of which so much is said and which is so little safeguarded. Nothing is easier than to break a vessel. But even if it is glued together, it will still remain forever a damaged object. Therefore, in inexhaustible creativity make beautiful and sound vessels. Adorn them with the best thoughts, and dedicate them in your innermost heart to the great peace of the whole world.
Tzagan Kure
June 7, 1935
SIGNIFICANCE
Safeguard all existence from idle talk. I do not quite see how you will translate into different languages this very exact and significant expression — idle talk. In some languages it has synonyms, but in others it would have to be expressed descriptively, which is not always desirable.
When we speak about all kinds of meaningful concepts, good and bad, often, together with dreadful words, such as betrayal, there may also be added those of seemingly small importance, such as empty talk. Someone may say, "Strange, that a concept of emptiness can have some importance, and be especially harmful."
But let him who does not ponder on what he says reflect carefully on the real harm brought about by nothing more than idle talk. The usual attitude is: "Just so," "Simply spoken," "Just at random." But it is not so simple. Simply is a good word, because any simplicity in all its applications is good. But the trouble is that he who utters this sanctimonious formula, "Just so," has nothing to do with real simplicity, and most of all does have something to do with ignorance.
Often it happens that a man remembers the most crude and primitive actions and motives and insists that through these he personally felt much more simple. But this was not simplicity — it was merely unsociability. Thus the fine meaning of enlightened simplicity is abused.
All kinds of slander are uttered especially often amidst senseless idle talk. From it results obscenity, harmful condemnation, and carelessness in general. When the whole world is shaken by confusion and convulsions, idle talk becomes especially unbearable. There is so little time, there are so few moments to express the most essential, the most significant and undelayable! And these most precious, unrepeatable hours are madly expended in crowding space with idle talk. Not rarely, those who like ignominious idle talk call it a rest. And they add, "One cannot always talk seriously, let us just chat a little." If you think about this superficial expression "chat a little," you will see that essentially it cannot bring quiet, but on the contrary will lead to irritation. It is good to stir up the water if this has some significant, benevolent meaning.
Prattle is contrary to sense and will not prove anything, it is also unseemly. Who can say when out of that which is not serious something serious will develop? Who will attempt to judge precisely which weed seed will most quickly choke the careful plantings? There is hardly a gardener who alongside careful, useful plantings will also strew weed seeds. It would seem that this is quite a clear example, but, unfortunately, idle talk is not regarded as weeds. Weeds grow near dirty roads and abandoned habitations, or near all kinds of ruins and dunghills.
If idle talk is likened to weeds, then the locations where it grows also are defined quite precisely. One prattles on dirty roads, and in a decayed, dusty daily existence. One prattles because of idleness, ignorance, dullness. Yet all stupefaction leads to coarseness, that most frightful coarseness of character which is not only contrary to all culture but also to civilization.
In coarseness man also loses the sense of justice, co-measurement, and tolerance. Coarseness begins from a very small thing, from almost unnoticeable licentiousness, bravado, from allowing many small traits to creep in which, if vigilance and solicitude were used, could not develop at all. From the growth of grass one can learn many signs of life. Observe with what amazing insistence all kinds of weeds make their invasion; and where there are weeds the place is already polluted in some way. In this everyday example one is reminded of the entire psychology, and perhaps, to say it better, the physiology of idle talk. Speaking briefly, idle talk pollutes existence.
Such nasty idle talk occurs in many forms. It pollutes family life, it makes hearts cruel, and, finally, it sullies space itself, because every sound not only does not die but changes and is carried far and high. It sometimes happens that in the life of a family a voluntary fine is imposed for using profanity. This is a good custom. Likewise it would not be so bad to also establish a voluntary fine for any and all idle talk. How can one lay down conditions on the limits of idle talk? It is not so difficult to determine. If one can crystallize that which is said as having a significant aim, then it is no longer idle talk. But if sanctimonious formulas are uttered — "Just so," or "I did not think" — this will be within the boundaries of idle talk, a speck of dust in human existence.
But should one be silent? This may be said by a man who wishes to avoid responsibility for what he says. First of all, it would appear cowardly, and each cowardice is primarily ignorance. It would seem that so much is given to all, so rich and generous is all Earth and the Supermundane that there will not be time enough to become mutually affirmed in these beautiful gifts. Not to waste time on empty prattle and nonsense will depend on one's habits.
On the whole, can there be a condition of non-thinking? Truly, to compel oneself not to think is far more difficult than to make oneself think. Thought is such an unalienable, constant condition of existence, that some sort of unnatural intoxication would have to exist in order for the organism to reach a state of coma.
When people from the earliest age are taught to converse meaningfully and to think constantly, they derive real joy from this natural capacity, and their life becomes filled with importance. Each day and each hour they can realize that something constructive has been accomplished.
Many times it has been said that a somnolent state is not the absence of thought. In sleep one contacts the Subtle World; in sleep one learns a great deal and one awakes not only physically renewed, as it is thought, but also enriched in spirit. Probably, many have observed that in falling asleep with some benevolent thought, they would awaken in the morning repeating mentally the resolution of this very same thought, quite often in a clear and new form for them. The work of thought is limitless.
If this realm of thought-energy is so exalted and noble, have we the right to obstruct it with nonsense and the weeds of idle talk? It would seem to be quite clear, and yet, it should be inscribed upon a scroll in every educational institution, and in all life, be it of the state, society, or family.
The present is a difficult time. One should realize the more where all that pollutes and is harmful has been secreted!
The masks of pretense and hypocrisy are many-faced. Authenticity and simplicity must be applied in their true, responsible aspect. This is by no means an abstraction, but a simple responsibility in facing existence, which comprises the duty of every man.
And it is not difficult at all, in fulfilling this high task, first of all to reject idle talk — this litter, this devourer of valuable time. Such rejection alone will bring into life that significance which will co-resound with all beauty, with the Supermundane and the Eternal.
Tzagan Kure
June 6, 1935
ARCHIVES
Everyone remembers what happened to Beckmesser in the opera "Die Meistersinger" after he stole a manuscript from Hans Sachs. The base mind of the thief, in his anxiety to use this song, mechanically put it together and later faced public disgrace and condemnation. It often happens thus when fragmentary notes are used, of which there are many left in all kinds of archives.
Not just once have I had occasion to examine private and public archives, and the thought would often come. What a confusion of minds would take place if all these fragmentary notes, already worn away, were to be published! Not only in private letters but also in the documents of public institutions there are so many involuntary cryptograms that if one glued them together in a purely mechanical way, one would arrive at a downright absurdity, even where a high public benefit was hoped for.
It is terrible to think that historical deductions are often based on such incidental fragments. A historian remarks with profound thought, "The chronicler does not mention this and this, consequently there never was such a condition," or, "The legation was received in a certain chamber, which means that an extraordinary recognition was accorded this legation."
Such conventional deductions can be cited ad infinitum. But in reality it could be quite different. It could happen that the chronicler did not write about a certain event simply because at that time he was called to a meal, or the legation was received in an important chamber because at that time repairs were taking place in the customary quarters. Just why sometimes the strangest, most inexplicable circumstances took place is hard to explain centuries later.
A case is known when a request for the royal approval was sent by a courier to the palace and was signed three hours later. Afterwards an investigator might have noted that the emperor was so deeply interested in that document and hurried it to such an extent that he signed it at once. But in reality that episode was handled quite differently. The courier, a relative of the personal valet de chambre of the emperor, gave the briefcase to him, and he in turn, seeing the emperor promenading in the garden, found it possible to give him the document to be signed at once, and thus the signature was obtained.
From personal observations many facts could be quoted which to the eyes of a remote investigator could be viewed quite differently and would evoke weighty and deep conclusions. I do not want at all to devote myself to the subject of the significance of an incident in the life of a nation. Episodes are known to all when battles were won or lost because of the sniffles of the commander in chief of the army. Also known in the life of a nation are violent commotions which took place because of the deafness of a certain council chairman. Who knows what may happen? In no way do we desire to occupy ourselves with a rejection of some conclusions of the investigators, who, as it is, are often compelled to change their opinion when faced by new facts.
I wish to write to you about something different. Archives should be preserved in great order. Not only in a mechanical order, but take care that there should not appear some uncertainties which could later cause confusion. When one pictures file cabinets full of correspondence with different countries, one can imagine how some historiographer depicting social trends will be perplexed before this huge quantity of seemingly diverse aspirations and appointments. Besides, for the sake of abbreviation, many names are written shorter or designated by letters alone — so many misunderstandings may occur merely because of a similarity between these letters. Therefore one should in some cases, before leaving the documents in the archive, at once clarify, even briefly, the circumstances that could present some kind of perplexities in the future.
There were cases in which one could notice how, as a joke or with evil intent, fragmentary quotations were substituted. Of course, one could, when one wishes, make the strangest combination of fragments even out of any document. Likewise, one should correct the accidental errors in writing, not only on the originals but also on all copies. I recall how once, because of one letter, a serious offense occurred. One "Sabaneyev" was called "Saba-keyev,"1 and of course he perceived in this mistake a deliberate insult. Often mistakes are corrected in the originals, and they remain in the copies left in the archives, bringing someone into confusion. Besides, misprints occur even in governmental orders. Everyone could probably recall misprints in orders that could create personal as well as public embarrassment. There are plenty of such examples.
Do not think that I enter into superfluous details. On the contrary, precisely out of seemingly small things sometimes issue unlimited consequences. Especially at present when there is such an amount of international correspondence in different languages, subject to a quite varied, conditional understanding.
Thus, for instance, in one case, because of an insistent request, I had to replace in a translation the word I like so much — culture — with civilization. But this does not mean that someone should draw the conclusion that to me both of these concepts are of equal value.
Often a keeper of archives was himself called archaic. But this is quite wrong. Precisely in the hands of such archivists is to be found all living history, including that of the state. Instead of routinely prepared folders in the files, the keepers of archives should enter their notations explaining all kinds of conditional terms unavoidable in correspondence and in expediting business.
I remember a case when a certain document was signed not by the Secretary of a Department himself, but by the Assistant Secretary. And a conclusion was drawn, because of this, that the head of the department for some reason evaded participating in this matter. But in reality, the head of the department on that day suffered greatly from an attack of dysentery and could not participate in any work for the time being.
Another episode comes to mind, widely commented upon at that time, when a certain head of a government had to leave a festive reception immediately. Who knows what may happen in life! Nothing human is alien to people.
The main purpose of this letter is to remind about the necessity of high quality in the preservation of archives. One should not, even for a brief period of time, admit the thought about adding something tomorrow to that which one was not inclined to do today. Each sign of laziness and sluggishness should be excluded everywhere, and especially in circumstances that could bring a successor into confusion. If we have no right to squander someone else's time, we also have no right, because of carelessness or laziness, to bring anyone into confusion.
Clarity, precision, and cleanliness are achieved where negligence is not allowed at all. And what a pleasure it is to see these qualities everywhere! They cleanse all life and replace unnecessary complexity by precision, simplicity, and clarity.
Tzagan Kure
June 7, 1935
1 This name is close to the word dog.
KING ALBERT
A new communication from Belgium — King Leopold sent a greeting to our Institution in Bruges and gave permission to use the inscription "In memory of Albert I, King of Belgium." His name more than anything responds to my thoughts. Since the very beginning of the formation of our Pact, the memory of heroic Belgium and its knight-king was constantly in my thoughts and remembrances.
The name of King Albert, his entire creative achievement for the good of his country, his military heroism, his broad views and deep magnanimity were always precious to me. Verily in these disturbing times it is joyous to have before one's eyes such a clear image of a heroic knight, without fear and blame, brilliantly spending his whole life in indefatigable labors for the well-being of his people.
It is significant when a cultural and enlightened institution has a true reason to be forever linked with the name of a valiant hero. King Albert found time to investigate the most diverse needs for the people's constructiveness. In spite of his vast labors he always found time to listen to, and give expression to, everything worthy.
In the archives of our Institution in Bruges there is substantial proof of the benevolent attitude of the late King to our Pact. The chairman of our Committee, Mr. Tulpinck, justly recalls this fact in his message for the day of our Third International Convention in Washington. "Together with our Belgian Committee, with all joy of the heart, we unite in reverence for the unforgettable name of King Albert. We are enthused by the realization that this most worthy, unforgettable name will be upon the shield of our Institution."
Nations should possess the full possibility of having upon the shields of their institutions dedicated to culture the names of their rulers, leaders, and heads, who led the people on a difficult and blessed path of true progress. Happy are those nations which can do so in full justice. Where the name of the king or leader could rightly be used at the head of everything, on all paths of life, there is created an impulse to follow him into the future.
The news about the untimely death of King Albert reached us on the train near Genoa. It seemed absolutely unacceptable. We could not accept the fact that a hero had left the world, whose name alone was a pledge toward an affirmation of constructive achievement to which the late King was devoted heart and soul. Not just a good, highly educated man passed away. A hero passed away, and there are so few heroes now.
Humanity should safeguard its heroes. It also should preserve their memory, for in this alone will be a healthy, creative inspiration. Life is dismal without a hero. It is more valuable that such heroes do exist not only upon the pages of legends, becoming god-like myths, but they also are sent in our times. They labor, create, and battle for good in these days. People can see them. A multitude of their companions in arms sense the touch of their encouraging hand and hear the ringing word. Our times are not forsaken. The name of King Albert will remain beside these indisputable heroes, so needed not only for their country but for the honor and dignity of all mankind.
Heroism is not selfhood. Heroism is true altruism. In heroism lives and glows self-renunciation and sacrifice. Fame accompanies a hero; it is not an intentional inscription, but a natural coat of arms on his glorious shield.
In March of 1914 I completed a painting "Fire" Upon the background of a Belgian castle, near the sculpture of a Belgian lion, a knight in full armor stands on guard. The entire sky is flooded with the bloody, red fire. Upon the towers and windows of the old castle fiery hieroglyphics are already flaring up. Yet the noble knight stands vigilant on his unchangeable watch. Of course, four months later the whole world knew that this noble knight was King Albert himself, who safeguarded the dignity of the Belgian lion.
And formerly when I had occasion to be in ancient Bruges, we heard so many heartfelt stories about the royal family. The old lace-woman speaking about the wonderful court laces also spoke in hearty words about the king himself, the queen, their family, so simple, easy to approach, dear to the heart of the people. Many signs about Belgium passed before my eyes. And there was not even once a cloud darkening the great name of the King. Is it not remarkable? Is it not significant for a foreigner, who in his travels could hear anything? But the testimonies were only good ones. And this shall be an unalterable joy, linked with the name of King Albert and his family.
And now, in the Mongolian desert, there is also joy in having the possibility of writing down these words. After all, in every good inscription there is definitely something calling, unifying, and opening the heart. We should be grateful to a hero who through his achievement enables us to open the heart and look with friendliness into the eyes of our neighbor.
Tzagan Kure
June 9, 1935
UPON THE FACE OF EARTH
Anna Yaroslavna1 was a Queen of France. Another Yaroslavna2 was married to a Scandinavian, King Harald. Yuri, a sun of Andrei Bogolyubsky, was married to the famous Georgian Queen Tamara.3 Roksolana, the influential and favorite wife of the Sultan Suleiman the Magnificent, was a Russian from Podolia, "Hurem Sultan," she was called. Golenishcheya-Kutuzova was married to Czar Simeon of Kazan. Prince Dolgoruki was a highly revered personage at the court of the great Moguls. Genghis Khan had a Russian militia. During the reign of a Chinese emperor there was a Russian guard regiment and a few centuries later the Albasians.4 There were Cossacks in America. The Foreign Legion has many Russians.
No matter what centuries we look at, everywhere one may find these unusual combinations of Russian people with the peoples of the whole world. We do not even mention the wanderers, travelers, merchants — we see Russian names in most influential posts; they are favored. They are entrusted with the highest defense. At present the terms "being dispersed" or "carrying a mission" are so often used. Unforgettable are all former, deep penetrations of the Russians into the public service of the nations of the whole world.
Again we see not only those "being dispersed" hut also a multitude of Russian names linked with the honor and progress of great nations. France is proud of Metchnikoff, England of Vinogradov, Kovalevsky in Sweden, Mme. Blavatsky in India, Rostovtzeff and Sikorsky in America, Lossky in Prague, Metalnikoff in Paris. Bark is at the head of a vast financial enterprise in Great Britain. Yourkevitch builds the "Normandie" with its oceanic victory. Belyaev commands an army in Paraguay. In France, Yugoslavia, China, Persia, Siam, Abyssinia — everywhere active Russian workers can be found in very responsible and trusted positions.
If we look into the list of professors in European universities, if we examine the lists of various leaders in engineering, if we walk through banks, and factories, if we glance into the legal profession, everywhere we see Russian names. Among the foreign scientific works in catalogues, you will be astonished by the quantities of Russian publications. Recently I saw one such catalogue of scientific publications, almost one half of which belonged to Russian works.
I wrote before about the pantheon of Russian art and science. Great names were listed — Chaliapin, Stanislavsky, Stravinsky, Pavlova, Prokofiev, Benois, Yakovlev, Fokine, Somov, Remisov, Balmont, Bunin, Merezhkovski, Grebenstshikoff, Kuprin, Aldanov… and all the numerous remarkable leaders in art and science, widely scattered throughout the world. They cannot even be enumerated! Honored are the names of Pavlov, Glazunov, Gorki. Even in the remote islands of Oceania, the names of Moussorgsky, Rimski-Korsakov, Borodin ring out. There is a sort of noble, self-renouncing generosity in this universal contribution.
By no means do we wish to say, "See who we Russians are!" On the contrary, one wishes to record the immutable, historic fact. In future chronicles this Russian universal contribution will be noted. It takes place within truly planetary confines. There cannot be any accidental, small divisions. In such dimensions all political and social considerations fall away. The consideration of creativeness for good grows, and each and every one must and should adhere to it as an indefatigable worker.
I often had occasion to tell foreigners about the life of St. Sergius of Radonega, and frequently I heard in reply, "Now we understand whence you Russians have the striving to give and to work." Indeed, a life such as was ordained by the Educator of the Russian people will always be a reminder that from a small framework made by one's own hands grow bright focal points for people's enlightenment.
Not with pride do we pronounce the names of builders and propagators of enlightenment. Again, this is an irrevocable historic fact. It can be explained in different words, but the basic, lofty expression of this serene service for the good of humanity will remain a strong quality. We also know many other great, enlightened builders in different countries. Among beautifully sounding names we only remember those which, in their unchangeable construction, in their untiring achievement, at present call so powerfully to human hearts.
Without pride, without boastfulness we recall the many Russians who occupy entrusted, responsible positions in different countries. It will not be pride to mention the trust that was inspired by many leading Russian workers through their achievements in the whole world. To evoke confidence is not simple by far; as we already have said, it must ring in the heart with full convincingness. And if, in different countries, this trust resounded, it means that one more pan-human universal value has been established.
Sometime there will be written a just history based on facts about how much Russia helped different nations at different times; and this help was not offered because of thoughts of gain; on the contrary, Russia herself often became the party that suffered. But help should not be weighed on a scale. And on what kind of scale should one place magnanimity and self-sacrifice? In any case, the value of such magnanimity does not rust, in centuries to come it develops into trust. Many, many nations see their friend in Russia. And this circumstance was molded not by some kind of craftiness, but by time, deeds, and giving.
It is a great blessing if we can evoke a smile of trust. In these large concepts will the appellation "being dispersed" be correct? Is it dispersing when since ancient times we can see everywhere the contacts of our ancestors with the life of many nations? Those bearers of Russian names: Anna, Roksolana, Yuri Andreevich, Dolgoruki, all written and unwritten, known and unknown, they certainly were not "being dispersed," but on the contrary, concentrated their forces, carrying their gift of magnanimity to peoples.
Life was hard for many of them. Read, at least, the narrative of Afanasy Tveryatyanin5. These hardships are so pan-human that they are erased in the historical process; but the unforgettable signs of magnanimity, perfectment, and benevolent offering remain.
The Russian language is now popular as never before. Also, as never before Russian writers are being translated; Russian plays and symphonies are being performed, and Russian departments are being established in museums. Is this dispersing? On the contrary, it is something different, far more harmonious and important. If many nations have confidence in the Russians, entrusting them with responsible positions, then we also become strengthened in magnanimity toward other nations. From a united cooperation of peoples grows a structure, and it will be beautiful.
Pythagoras says: "Harken, my children, to the description of what the state is to be for good citizens. It is more than a father and a mother; it is more than a husband and a wife; it is more than a child or a friend. The honor of his wife is precious to a good husband, whose children nestle close at his knee; but much more dear should be the honor of his country, which safeguards his wife and children. If a courageous man readily gives up his life for his home and hearth, how much more willingly will he die for his country."
Tzagan Kure
June 15, 1935
1The Russian princess, Anna, daughter of Yaroslav I, Grand Duke of Kiev; born in the thirties of the eleventh century; married Henry I, King of France, in 1051; enjoyed great respect after his death.
2Elizabeth, daughter of Yaroslav of Novgorod; in 1042 married Harald III (King of Norway).
3Tamara, born before 1160, Queen of Georgia 1184-1212.
4A Russian Cossack volunteer regiment formed in the second half of the seventeenth century in the Amur River region. They guarded Far-Eastern Siberia and defended it from Chinese attacks. The regiment was named for the little village, Albasin, which still exists.
5A Russian merchant and explorer from Tver, hence his pen name. His real name was Nikitin. Traveled in Persia and India 1466-1472. Author of Traveling Over Three Seas. Died in 1472.
WELCOMED LABOR
Often discussed is the extent to which welcomed labor increases productivity and quality. All agree that this quality of labor greatly improves all the results of work. There is only disagreement about the relative percentage. Some think that the results improve 20 or 30 per cent, and others even allow these improvements to reach up to 70 per cent.
Those who admit such a large percentage in the improved quality and productivity of welcomed labor do not err. The work done under compulsion cannot even be compared with that beautiful result which is attained under the heart's inspiration. The very same is decisively evident in all actions. Be it a creation of art, or be it the so-called daily task, a foundation of desirability will be everywhere a bright banner of victory.
Everyone frequently meets a special type of person who, as it were, always speculates on a fall. Like stock speculators who sell short, such people will in everything find and insist upon something definitely going down. Usually they bring upon themselves tremendous and irreparable harm, and yet they smile sourly at everything and find only defects. They do not worry about correcting these defects, because they do not possess within themselves the joy of creation. And the desire for any kind of labor is unknown to them.
Everyone has also met certain types of wage earners who seek for no responsibility. This quality appears, because of the very same lark of desire for labor. I speak about desired labor and I do not confuse it, in this case, with beloved labor. To love the welcomed labor is not difficult at all — this is no problem. Everyone encounters in his life all possible obligations; in order to fulfill them he has to apply labor. At times this labor will take place in a quite unexpected field. One may have to learn hurriedly, one may have to show a magnanimous resourcefulness. This can be attained only when the desire for labor as such has not become extinct in the heart.
I recall a story of long ago about someone who started to calculate the amount of holidays due him. His companion in conversation went along with him and began to suggest many more new holidays. Finally the lover of holidays himself became troubled at the length of the list and when he added it all they amounted to 366 in a year. Then the entire question tumbled down by itself. There should be a holiday. A holiday exists in welcomed labor. If each labor is understood as a blessing for mankind, it means that it will also be a very desirable holiday of the spirit.
A marathon of quality, a marathon of aspiration, speed in productivity — all these are beautiful marathons. In them is tested the quality of the spirit. True, in each being there is the seed of the spirit, but their condition and quality are different. Just as one should not remain static in cosmic movement so also the condition of the spirit must change uninterruptedly. Let us wish to all, and to ourselves first of all, that the chalice of the spirit may not be spilled, that the heavy drops of chaos may not shrivel the precious accumulated moisture in the chalice.
One talks about droughts. Where are these droughts? Are they only on the surface of- Earth? One talks about sun spots. Are these spots only on the sun? One could sully everything. The best purifier of such spots will still remain welcomed labor. The desire for it is not expressed in physical means. It will fierily illumine all darkness and will provide that bright smile with which one should meet the future.
Tzagan Kure
June 17, 1935