if no serious
complication intervenes; and this gives rise to the accusation of
laziness and insincerity from those who chance to see him in one of
these intervals of rest.

Another point which is too often lost sight of by people who disapprove
of his labor theories is that, while he advocates living in all respects
like a peasant, descending to that level in mind as well as in body,
which doctrine seems to include the incessant toil of the masses, he has
also announced his theory that men should divide their time each day
between (1) hard labor unto perspiration and callosities; (2) the
exercise of some useful handicraft; (3) exercise of the brain in writing
and reading; (4) social intercourse; sixteen hours in all. This is not a
programme which a peasant could follow out. In summer, during the
"suffering" season, the peasant toils in the fields for nearly the whole
of the twenty-four hours instead of the four thus allotted. In winter,
when no field labor is possible, he is likely to spend much more than
four hours at whatever remunerative handicraft he may be acquainted
with, or in intercourse with his fellow-men (detrimental as likely as
not), and a good deal less in reading at any season of the year, for
lack of instruction, interest, or books. On the other hand, this
reasonable _regime_ is not practicable for many men of other than
peasant rank. It happens to be perfectly practicable for Count Tolstoy
when his health permits. But as he has also said much about doing
everything for one's self, earning in some form of common labor all that
one spends, those who remember this only, and who know how little can be
earned by a whole day's toil in Russia, not to mention toil divided
between two branches, which agriculture does not permit, are not
altogether to blame for jumping to the conclusion that the count makes
no effort to practice what he preaches. He does what he can. He is
reproached with having made over his property to his wife and with
living as before. It is really difficult to see what other course is
open to him. An unmarried man, under obligations to no one but himself,
may reasonably be blamed for not carrying out the doctrine which he
volunteers to teach the world. A married man can only be blamed for
volunteering the doctrine. No blame can possibly attach to the wife who
defends the interest of the family to the extent of working havoc with
his doctrines.

Even if Count Tolstoy were able to support h