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列夫·托尔斯泰liè fū · tuō 'ěr sī tài chū shēng yú guì zú jiā tíng， 1840 nián rù kā shān dà xué， shòu dào lú suō、 mèng dé sī jiū děng qǐ méng sī xiǎng jiā yǐng xiǎng。 1847 nián tuì xué huí gù xiāng zài zì jǐ lǐng dì shàng zuò gǎi gé nóng nú zhì de cháng shì。 1851 ～ 1854 nián zài gāo jiā suǒ jūn duì zhōng fú yì bìng kāi shǐ xiě zuò。 1854～ 1855 nián cān jiā kè lǐ mǐ yà zhàn zhēng。 jǐ nián jūn lǚ shēng huó bù jǐn shǐ tā kàn dào shàng liú shè huì de fǔ huà， ér qiě wéi yǐ hòu zài qí jù zhù《 zhàn zhēng yǔ hé píng》 zhōng néng gòu bī zhēn dì miáo huì zhàn zhēng chǎng miàn dǎ xià jī chǔ。 1855 nián 11 yuè dào bǐ dé bǎo jìn rù wén xué jiè， qí chéng míng zuò： zìzhuàn tǐ xiǎo shuō《 tóng nián》（ 1855）、《 shàonián》（ 1857）， zhè xiē zuò pǐn fǎn yìng liǎo tā duì guì zú shēng huó de pī pàn tài dù， “ dào dé zì wǒ xiū yǎng ” zhù zhāng hé shàn cháng xīn lǐ fēn xī de tè sè。 cóng zhōng piān xiǎo shuō《 yī gè dì zhù de zǎo chén》（ 1856） zhī zhōng kě yǐ kàn dào tā zhàn zài zì yóu zhù yì guì zú lì chǎng zhù zhāng zì shàng 'ér xià gǎi gé 'ér zài bái jǐ zhuāng yuán shì yàn shī bài de guò chéng。
1857 nián tuō 'ěr sī tài chū guó， kàn dào zī běn zhù yì shè huì chóngchóng máo dùn， dàn zhǎo bù dào xiāo miè shè huì zuì 'è de tú jìng， zhǐ hǎo hūyù rén men 'àn zhào“ yǒng héng de zōng jiào zhēn lǐ” shēng huó。 zhè xiē guān diǎn fǎn yìng zài qí duǎn piān xiǎo shuō《 liú sēn》（ 1857） zhī zhōng， hòu yòu chuàng zuò liǎo tàn tǎo shēng yǔ sǐ、 tòng kǔ yǔ xìng fú děng wèn tí de《 sān sǐ》、《 jiā tíng xìng fú》。
1860～ 1861 nián， wéi kǎo chá 'ōu zhōu jiào yù， tuō 'ěr sī tài zài dù chū guó， jié shí hè 'ěr cén， tīng dí gèng sī yǎn jiǎng， huì jiàn pǔ lǔ dōng。 tā rèn wéi yìng zài xiǎo nóng jīng jì jī chǔ shàng jiàn lì zì jǐ de lǐ xiǎng shè huì； nóng mín shì zuì gāo dào dé lǐ xiǎng de huà shēn， guì zú yìng zǒu xiàng“ píng mín huà”。 zhè xiē sī xiǎng xiān míng dì tǐ xiàn zài qí zhōng piān xiǎo shuō《 gē sà kè》（ 1852～ 1862） zhī zhōng。
1863～ 1869 nián tuō 'ěr sī tài chuàng zuò liǎo cháng piān lì shǐ xiǎo shuō《 zhàn zhēng yǔ hé píng》， zhè shì qí chuàng zuò lì chéng zhōng de dì yī gè lǐ chéng bēi。 xiǎo shuō yǐ sì dà jiā zú xiāng hù guān xì wéi qíng jié xiàn suǒ， zhǎn xiàn liǎo dāng shí cóng chéng shì dào xiāng cūn de guǎng kuò shè huì shēng huó huà miàn， qì shì bàng bó dì fǎn yìng liǎo 1805～ 1820 nián zhī jiān fā shēng de yī xì liè zhòng dà lì shǐ shì jiàn， tè bié shì 1812 nián kù tú zuǒ fū lǐng dǎo de fǎn duì ná pò lún de wèi guó zhàn zhēng， gē sòng liǎo rén mín de 'ài guó rè chén hé yīng yǒng dǒu zhēng jīng shén， zhù yào tàn tǎo qián tú hé mìng yùn， tè bié shì guì zú de dì wèi hé chū lù wèn tí。 xiǎo shuō jié gòu hóng dà， rén wù zhòng duō， diǎn xíng xíng xiàng xiān huó bǎo mǎn， shì yī bù jù yòu shǐ shī hé biān nián shǐ tè sè de hóng piān jù zhì。
1873～ 1877 nián tā jīng 12 cì xiū gǎi， wán chéng qí dì 'èr bù lǐ chéng bēi shì jù zhù《 ān nà · kǎ liè ní nà》， xiǎo shuō yì shù yǐ dá lú huǒ chún qīng。 70 nián dài wèi， tuō 'ěr sī tài de shì jiè guān fā shēng jù biàn， xiě chéng《 chàn huǐ lù》（ 1879 yī 1882）。 80 nián dài chuàng zuò： jù běn《 hēi 'àn de shì lì》（ 1886）、《 jiào yù de guǒ shí》（ 1891）， zhōng piān xiǎo shuō《 mó guǐ》（ 1911）、《 yī fán · yī lǐ qí zhī sǐ》 1886）、《 kè lāi cǎi zòu míng qū》（ 1891）、《 hā zé · mù lā tè》（ 1886～ 1904）； duǎn piān xiǎo shuō《 wǔ huì zhī hòu》（ 1903）， tè bié shì 1889～ 1899 nián chuàng zuò de cháng piān xiǎo shuō《 fù huó》 shì tā cháng qī sī xiǎng、 yì shù tàn suǒ de zǒng jié， yě shì duì shè huì pī pàn zuì quán miàn shēn kè、 yòu lì de yī bù zhù zuò， chéng wéi shì jiè wén xué bù xiǔ míng zhù zhī yī。
tuō 'ěr sī tài wǎn nián lì qiú guò jiǎn pǔ de píng mín shēng huó， 1910 nián 10 yuè cóng jiā zhōng chū zǒu， 11 yuè 7 rì bìng shì yú yī gè xiǎo zhàn， xiǎng nián 82 suì。
Tolstoy's further talents as essayist, dramatist, and educational reformer made him the most influential member of the aristocratic Tolstoy family. His literal interpretation of the ethical teachings of Jesus, centering on the Sermon on the Mount, caused him in later life to become a fervent Christian anarchist and pacifist. His ideas on nonviolent resistance, expressed in such works as The Kingdom of God Is Within You, were to have a profound impact on such pivotal twentieth-century figures as Mahatma Gandhi and Martin Luther King, Jr.
Tolstoy was born in Yasnaya Polyana, the family estate in the Tula region of Russia. The Tolstoys were a well-known family of old Russian nobility; he was connected to the grandest of Russian aristocracy.
He was the fourth of five children of Count Nikoláj Illjìsch Tolstoy, a veteran of the crusade of 1812, and countess Mariya Tolstaya (Volkonskaya). Peter The Great had granted Tolstoy's family its aristocratic title in 1718. Tolstoy's parents died when he was young, so he and his siblings were brought up by relatives. In 1844, he began studying law and oriental languages at Kazan University. His teachers described him as "both unable and unwilling to learn." Tolstoy left university in the middle of his studies, returned to Yasnaya Polyana and then spent much of his time in Moscow and Saint Petersburg. In 1851, after running up heavy gambling debts, he went with his elder brother to the Caucasus and joined the army. Around this time, he started writing.
His conversion from a dissolute and privileged society author to the non-violent and spiritual anarchist of his latter days was brought about by two trips around Europe in 1857 and 1860–61, a period when many liberal-leaning Russian aristocrats escaped the stifling political repression in Russia; others who followed the same path were Alexander Herzen, Mikhail Bakunin, and Peter Kropotkin. During his 1857 visit, Tolstoy witnessed a public execution in Paris, a traumatic experience that would mark the rest of his life. Writing in a letter to his friend V. P. Botkin:
The truth is that the State is a conspiracy designed not only to exploit, but above all to corrupt its citizens ... Henceforth, I shall never serve any government anywhere.
A portrait of Tolstoy's wife Sophia and their daughter Alexandra
His European trip in 1860–61 shaped both his political and literary transformation when he met Victor Hugo, whose literary talents Tolstoy praised after reading Hugo's newly finished Les Miserables. A comparison of Hugo's novel and Tolstoy's War and Peace shows the influence of the evocation of its battle scenes. Tolstoy's political philosophy was also influenced by a March 1861 visit to French anarchist Pierre-Joseph Proudhon, then living in exile under an assumed name in Brussels. Apart from reviewing Proudhon's forthcoming publication, La Guerre et la Paix, whose title Tolstoy would borrow for his masterpiece, the two men discussed education, as Tolstoy wrote in his educational notebooks:
If I recount this conversation with Proudhon, it is to show that, in my personal experience, he was the only man who understood the significance of education and of the printing press in our time.
Fired by enthusiasm, Tolstoy returned to Yasnaya Polyana and founded thirteen schools for his serfs' children, based on ground-breaking libertarian principles Tolstoy described in his 1862 essay "The School at Yasnaya Polyana". Tolstoy's educational experiments were short-lived due to harassment by the Tsarist secret police, but as a direct forerunner to A. S. Neill's Summerhill School, the school at Yasnaya Polyana can justifiably be claimed to be the first example of a coherent theory of libertarian education.
On 23 September 1862, Tolstoy married Sophia Andreevna Bers, the daughter of a court physician, who was 16 years his junior. (Sonya, the Russian dimunitive of Sofya, is the name that was used by her family and friends) They had thirteen children, five of whom died during childhood. The marriage was marked from the outset by sexual passion and emotional insensitivity when Tolstoy, on the eve of their marriage, gave her his diaries detailing his extensive sexual past and the fact that one of the serfs on his estate had borne him a son. Even so, their early married life was ostensibly happy and allowed Tolstoy much freedom to compose the literary masterpieces War and Peace and Anna Karenina with Sonya acting as his secretary, proof-reader and financial manager. His later relationship with his wife would became more complicated as his beliefs became more pronounced and he sought to reject his inherited and earned wealth, including the renunciation of the copyrights on his earlier works.[citation needed]
Novels and fictional works
Tolstoy is one of the giants of Russian literature. His most famous works include the novels War and Peace and Anna Karenina and novellas such as Hadji Murad and The Death of Ivan Ilyich.
His contemporaries paid him lofty tributes. Dostoevsky thought him the greatest of all living novelists, while Flaubert exclaimed, "What an artist and what a psychologist!". Chekhov, who often visited Tolstoy at his country estate, wrote, "When literature possesses a Tolstoy, it is easy and pleasant to be a writer; even when you know you have achieved nothing yourself and are still achieving nothing, this is not as terrible as it might otherwise be, because Tolstoy achieves for everyone. What he does serves to justify all the hopes and aspirations invested in literature."
Later critics and novelists continue to bear testament to Tolstoy's art. Virginia Woolf declared him the greatest of all novelists. James Joyce noted that, "He is never dull, never stupid, never tired, never pedantic, never theatrical!". Thomas Mann wrote of Tolstoy's seemingly guileless artistry: "Seldom did art work so much like nature". Such sentiments were shared by the likes of Proust, Faulkner and Nabokov. The latter heaped superlatives upon The Death of Ivan Ilyich and Anna Karenina; he questioned, however, the reputation of War and Peace, and sharply criticized Resurrection and The Kreutzer Sonata.
Tolstoy's earliest works, the autobiographical novels Childhood, Boyhood, and Youth (1852–1856), tell of a rich landowner's son and his slow realization of the chasm between himself and his peasants. Though he later rejected them as sentimental, a great deal of Tolstoy's own life is revealed. They retain their relevance as accounts of the universal story of growing up.
Tolstoy served as a second lieutenant in an artillery regiment during the Crimean War, recounted in his Sevastapol Sketches. His experiences in battle helped stir his subsequent pacifism and gave him material for realistic depiction of war's horrors in his later work.
An undated photograph of the novelist dressed for the Russian weather
His fiction consistently attempts to convey realistically the Russian society in which he lived.The Cossacks (1863) describes the Cossack life and people through a story of a Russian aristocrat in love with a Cossack girl. Anna Karenina (1877) tells parallel stories of an adulterous woman trapped by the conventions and falsities of society and of a philosophical landowner (much like Tolstoy), who works alongside the peasants in the fields and seeks to reform their lives.
Tolstoy not only drew from his experience of life but created characters in his own image, such as Pierre Bezukhov and Prince Andrei in War and Peace, Levin in Anna Karenina and to some extent, Prince Nekhlyudov in Resurrection.
War and Peace is generally thought to be one of the greatest novels ever written, remarkable for its breadth and unity. Its vast canvas includes 580 characters, many historical, others fictional. The story moves from family life to the headquarters of Napoleon, from the court of Alexander I of Russia to the battlefields of Austerlitz and Borodino. Tolstoy's original idea for the novel was to investigate the causes of the Decembrist revolt, to which it refers only in the last chapters, from which can be deduced that Andrei Bolkonski's son will become one of the Decembrists. The novel explores Tolstoy's theory of history, and in particular the insignificance of individuals such as Napoleon and Alexander. Somewhat surprisingly, Tolstoy did not consider War and Peace to be a novel (nor did he consider many of the great Russian fictions written at that time to be novels). This view becomes less surprising if one considers that Tolstoy was a novelist of the realist school who considered the novel to be a framework for the examination of social and political issues in nineteenth-century life.War and Peace (which is to Tolstoy really an epic in prose) therefore did not qualify. Tolstoy thought that Anna Karenina was his first true novel.
After Anna Karenina, Tolstoy concentrated on Christian themes, and his later novels such as The Death of Ivan Ilyich (1886) and What Is to Be Done? develop a radical anarcho-pacifist Christian philosophy which led to his excommunication from the Russian Orthodox Church in 1901.
For all the praise showered on Anna Karenina and War and Peace, Tolstoy rejected the two works later in his life as something not as true of reality. Such an argument is supported in The Death of Ivan Ilyich, whose main character continually battles with his family and servants, demanding honesty above the water and food needed to sustain him.
Religious and political beliefs
After reading Schopenhauer's The World as Will and Representation, Tolstoy gradually became converted to the ascetic morality upheld in that work as the proper spiritual path for the upper classes:
Do you know what this summer has meant for me? Constant raptures over Schopenhauer and a whole series of spiritual delights which I've never experienced before. ... no student has ever studied so much on his course, and learned so much, as I have this summer.
– Tolstoy's Letter to A.A. Fet, August 30, 1869
In Chapter VI of A Confession, Tolstoy quoted the final paragraph of Schopenhauer's work. It explained how the nothingness that results from complete denial of self is only a relative nothingness, and is not to be feared. The novelist was struck by the description of Christian, Buddhist, and Hindu ascetic renunciation as being the path to holiness. After reading passages such as the following, which abound in Schopenhauer's ethical chapters, the Russian nobleman chose poverty and formal denial of the will:
But this very necessity of involuntary suffering (by poor people) for eternal salvation is also expressed by that utterance of the Savior (Matthew 19:24): "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Therefore those who were greatly in earnest about their eternal salvation, chose voluntary poverty when fate had denied this to them and they had been born in wealth. Thus Buddha Sakyamuni was born a prince, but voluntarily took to the mendicant's staff; and Francis of Assisi, the founder of the mendicant orders who, as a youngster at a ball, where the daughters of all the notabilities were sitting together, was asked: "Now Francis, will you not soon make your choice from these beauties?" and who replied: "I have made a far more beautiful choice!" "Whom?" "La poverta (poverty)": whereupon he abandoned every thing shortly afterwards and wandered through the land as a mendicant.
– Schopenhauer, Parerga and Paralipomena, Vol. II, §170
Portrait of Tolstoy in 1887, by Ilya Repin
Tolstoy's Christian beliefs centered on the Sermon on the Mount, particularly the injunction to turn the other cheek, which he saw as a justification for pacifism, nonviolence and nonresistance. Various versions of "Tolstoy's Bible" have been published, indicating the passages Tolstoy most relied on, specifically, the reported words of Jesus himself. Tolstoy believed being a Christian required him to be a pacifist; the consequences of being a pacifist, and the apparently inevitable waging of war by government, made him a philosophical anarchist.
Tolstoy believed that a true Christian could find lasting happiness by striving for inner self-perfection through following the Great Commandment of loving one's neighbor and God rather than looking outward to the Church or state for guidance.[citation needed] His belief in nonresistance (nonviolence) when faced by conflict is another distinct attribute of his philosophy based on Christ's teachings.[citation needed] By directly influencing Mahatma Gandhi with this idea through his work The Kingdom of God is Within You (full text of English translation available on Wikisource), Tolstoy has had a huge influence on the nonviolent resistance movement to this day. He believed that the aristocracy were a burden on the poor, and that the only solution to how we live together is through anarchism.[citation needed] He also opposed private property[citation needed] and the institution of marriage and valued the ideals of chastity and sexual abstinence (discussed in Father Sergius and his preface to The Kreutzer Sonata), ideals also held by the young Gandhi. Tolstoy's later work derives a passion and verve from the depth of his austere moral views. The sequence of the temptation of Sergius in Father Sergius, for example, is among his later triumphs. Gorky relates how Tolstoy once read this passage before himself and Chekhov and that Tolstoy was moved to tears by the end of the reading. Other later passages of rare power include the crises of self faced by the protagonists of The Death of Ivan Ilyich and Master and Man, where the main character in the former or the reader in the latter is made aware of the foolishness of the protagonists' lives.
Tolstoy had a profound influence on the development of anarchist thought. The Tolstoyans were a small Christian anarchist group formed by Tolstoy's companion, Vladimir Chertkov (1854–1936), in order to spread Tolstoy's religious teachings. Prince Peter Kropotkin wrote of Tolstoy in the article on anarchism in the 1911 Encyclopædia Britannica:
Without naming himself an anarchist, Leo Tolstoy, like his predecessors in the popular religious movements of the fifteenth and sixteenth centuries, Chojecki, Denk and many others, took the anarchist position as regards the state and property rights, deducing his conclusions from the general spirit of the teachings of Jesus and from the necessary dictates of reason. With all the might of his talent he made (especially in The Kingdom of God is Within You) a powerful criticism of the church, the state and law altogether, and especially of the present property laws. He describes the state as the domination of the wicked ones, supported by brutal force. Robbers, he says, are far less dangerous than a well-organized government. He makes a searching criticism of the prejudices which are current now concerning the benefits conferred upon men by the church, the state and the existing distribution of property, and from the teachings of Jesus he deduces the rule of non-resistance and the absolute condemnation of all wars. His religious arguments are, however, so well combined with arguments borrowed from a dispassionate observation of the present evils, that the anarchist portions of his works appeal to the religious and the non-religious reader alike.
In hundreds of essays over the last twenty years of his life, Tolstoy reiterated the anarchist critique of the State and recommended books by Kropotkin and Proudhon to his readers, whilst rejecting anarchism's espousal of violent revolutionary means, writing in the 1900 essay, "On Anarchy":
The Anarchists are right in everything; in the negation of the existing order, and in the assertion that, without Authority, there could not be worse violence than that of Authority under existing conditions. They are mistaken only in thinking that Anarchy can be instituted by a revolution. But it will be instituted only by there being more and more people who do not require the protection of governmental power ... There can be only one permanent revolution – a moral one: the regeneration of the inner man.
Tolstoy's house at Yasnaya Polyana, today a museum which includes his library of 22,000 volumes
Despite his misgivings about anarchist violence, Tolstoy took risks to circulate the prohibited publications of anarchist thinkers in Russia, and corrected the proofs of Kropotkin's "Words of a Rebel", illegally published in St Petersburg in 1906.[citation needed]
A letter Tolstoy wrote in 1908 to an Indian newspaper entitled A Letter to a Hindu resulted in intense correspondence with Mohandas Gandhi,[citation needed] who was in South Africa at the time and was beginning to become an activist. Reading The Kingdom of God is Within You had convinced Gandhi to abandon violence and espouse nonviolent resistance, a debt Gandhi acknowledged in his autobiography, calling Tolstoy "the greatest apostle of non-violence that the present age has produced". The correspondence between Tolstoy and Gandhi would only last a year, from October 1909 until Tolstoy's death in November 1910, but led Gandhi to give the name the Tolstoy Colony to his second ashram in South Africa. Besides non-violent resistance, the two men shared a common belief in the merits of vegetarianism, the subject of several of Tolstoy's essays. Along with his growing idealism, Tolstoy also became a major supporter of the Esperanto movement. Tolstoy was impressed by the pacifist beliefs of the Doukhobors and brought their persecution to the attention of the international community, after they burned their weapons in peaceful protest in 1895. He aided the Doukhobors in migrating to Canada.[citation needed]
In 1904, during the Russo-Japanese War, Tolstoy condemned the war and wrote to the Japanese Buddhist priest Soyen Shaku in a failed attempt to make a joint pacifist statement.
Tolstoy was a wealthy member of the Russian nobility. He came to believe that he was undeserving of his inherited wealth, and was renowned among the peasantry for his generosity. He would frequently return to his country estate with vagrants whom he felt needed a helping hand, and would often dispense large sums of money to street beggars while on trips to the city, much to his wife's chagrin.[citation needed]
Death
Tolstoy's death mask
Tolstoy died of pneumonia at Astapovo station in 1910 after leaving home in the middle of winter at the age of 82. His death came only days after gathering the nerve to abandon his family and wealth[citation needed] and take up the path of a wandering ascetic;[citation needed] a path that he had agonized over pursuing for decades. He had not been at the peak of health before leaving home, his wife and daughters were all actively engaged in caring for him daily. He had been speaking and writing of his own death in the days preceding his departure from home, but fell ill at the train station not far from home. The station master took Tolstoy to his apartment, where his personal doctors were called to the scene. He was given injections of morphine and camphor. The police tried to limit access to his funeral procession, but thousands of peasants lined the streets at his funeral. Still, some peasants were heard to say that, other than knowing that "some nobleman had died," they knew little else about Tolstoy.
Tolstoy as an extremist
On September 11, 2009, the Rostov District Court pronounced the expression of Leo Tolstoy, : “I convinced myself that the doctrine of the [Russian Orthodox] church was in theory a cunning and harmful deceit, and in practice a collection of the grossest superstitions and sorcery, which completely conceals the whole meaning of the Christian teaching.” as an expression forming negative relation to the Russian Orthodox Church and, based on this, the article in Awake! magazine (February 22, 2000), including this expression, was pronounced as an “extremist material”.
The experts pronounced Tolstoy “an opponent of the Russian Orthodoxy”.
On December 8, 2009, the Supreme Court of the Russian Federation considered the appeal of a local congregation of Jehovah’s Witnesses and upheld the Rostov District Court ruling to pronounce this piece of educational religious literature “extremist.” The Supreme Court dismissed the congregation’s appeal.
Tolstoy on Shakespeare
During his life, Tolstoy came to the conclusion that William Shakespeare was a bad dramatist and not a true artist at all. Tolstoy explained his views in a critical essay on Shakespeare written in 1903.
I remember the astonishment I felt when I first read Shakespeare. I expected to receive a powerful esthetic pleasure, but having read, one after the other, works regarded as his best: "King Lear", "Romeo and Juliet", "Hamlet" and "Macbeth," not only did I feel no delight, but I felt an irresistible repulsion and tedium...
Several times I read the dramas and the comedies and historical plays, and I invariably underwent the same feelings: repulsion, weariness, and bewilderment. At the present time, before writing this preface, being desirous once more to test myself, I have, as an old man of seventy-five, again read the whole of Shakespeare, including the historical plays, the "Henrys," "Troilus and Cressida," the "Tempest," "Cymbeline," and I have felt, with even greater force, the same feelings,—this time, however, not of bewilderment, but of firm, indubitable conviction that the unquestionable glory of a great genius which Shakespeare enjoys, and which compels writers of our time to imitate him and readers and spectators to discover in him non-existent merits,—thereby distorting their esthetic and ethical understanding,—is a great evil, as is every untruth.
Tolstoy on Shakespeare. 1906.
Understanding that his conclusions contradict popular opinion, Tolstoy supported his opinion by detailed analysis of King Lear.
George Orwell wrote a well-known response to this: Lear, Tolstoy and the Fool.
Films
A 2009 movie based on Tolstoy's final year, The Last Station, was made by director Michael Hoffman with Christopher Plummer as Tolstoy and Helen Mirren as Sofya Tolstoya. Both performers were nominated for Oscars for their roles. There have been other films about the writer, including Departure of a Grand Old Man, made in 1912 just two years after his death, How Fine, How Fresh the Roses Were (1913), and Leo Tolstoy, directed by and starring Sergei Gerasimov in 1984.
Bibliography
Ivan Mozzhukhin in a 1917 screen version of Tolstoy's short story, Father Sergius
Tolstoy commemorated on a Soviet stamp issued in 1978
Main article: Bibliography of Leo Tolstoy
Novels and novellas
* Childhood (Детство [Detstvo]; 1852)
* Boyhood (Отрочество [Otrochestvo]; 1854)
* Youth (Юность [Yunost']; 1856)
* Family Happiness (novella, 1859)
* The Cossacks (Казаки [Kazaki]; 1863)
* War and Peace (Война и мир [Voyna i mir]; 1865–1869)
* Anna Karenina (Анна Каренина [Anna Karenina]; 1875–77)
* The Death of Ivan Ilyich (Смерть Ивана Ильича [Smert' Ivana Il'icha]; novella, 1887)
* The Kreutzer Sonata (Крейцерова соната [Kreitserova Sonata]; 1889)
* Resurrection (Воскресение [Voskresenie]; 1899)
* Hadji Murat (Хаджи-Мурат [Khadzhi-Murat]; written in 1896–1904, published 1912)
Short stories
* The Raid (1852)
* Sevastopol Stories (Севастопольские рассказы [Sevastopolskie Rasskazy]; 1855–56)
* Ivan the Fool: A Lost Opportunity (1863)
* Polikushka (1863)
* The Prisoner in the Caucasus (Кавказский Пленник [Kavkazskii Plennik]; 1872)
* Strider: The Story of a Horse (1864, 1886)
* How Much Land Does a Man Need? (Много ли человеку земли нужно [Mnogo li cheloveku zemli nuzhno]; 1886)
* Master and Man (1895)
* Father Sergius (Отец Сергий [Otets Sergii] (1898)
Plays
* The Power of Darkness (Власть тьмы [Vlast' t'my] (tragedy, 1886)
* The Fruits of Enlightenment (comedy, 1889)
* The Living Corpse (Живой труп [Zhivoi trup] (1900)
Non-fiction
* A Confession (Исповедь [Ispoved']; 1882)
* What I Believe (also called My Religion) (В чём моя вера [V chem moya vera]; 1884) (What I Believe and My Religion available at Wikisource)
* What Is to Be Done? (1886)
* The Kingdom of God is Within You (Царство Божие внутри вас [Tsarstvo Bozhiye vnutri vas]; 1894) (available at wikisource)
* The Gospel in Brief (1896)
* What Is Art? (1897)
* Letter to the Liberals (1898)
* The Law of Love and the Law of Violence; published in 1940