certainly national: one sees magnificently reflected in him the old Russian village scepticism which comes from ignorance. Everything is national in him, and all his preaching is a reaction from the past, an atavism which we had already begun to shake off and overcome.
Think of his letter "The Intelligenzia, the State, the People," written in 1905—what a pernicious, malignant thing it is! You can hear in it the sectarian's "I told you so." At the time I wrote an answer to him, based on his own words to me that he had long since forfeited the right to speak of and on behalf of the Russian people, for I am a witness of his lack of desire to listen to and understand the people who came to talk to him soul to soul. My letter was bitter, and in the end I did not send it to him.
Well, now he is probably making his last assault in order to give to his ideas the highest possible significance. Like Vassily Buslayev, he usually loved these assaults, but always so that he might assert his holiness and obtain a halo. That is dictatorial, although his teaching is justified by the ancient history of Russia and by his own sufferings of genius. Holiness is attained by flirting with sin, by subduing the will to live. People do desire to live, but he tries to persuade them: "That's all nonsense, our earthly life." It is very easy to persuade a Russian of this; he is a lazy creature who loves beyond anything else to find an excuse for his own inactivity. On the whole, of course, a Russian is not a Platon
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