The joyful sense of freedom—that full, inalienable freedom inherent u man, of which he had first had a consciousness at the first halting-place utside Moscow—filled Pierre’s soul during his convalescence. He was jrprised that this inner freedom, independent as it was of all external Ircumstances, was now as it were decked out in a luxury, a superfluity f external freedom. He was alone in a strange town without acquaint- nces. No one made any demands on him; no one sent him anywhere, le had all he wanted; the thought of his wife, that had in old days been continual torture to him, was no more, since she herself was no more. ‘Ah, how happy I am! how splendid it is!’ he said to himself, when "a leanly covered table was moved up to him, with savoury-smelling broth, r when he got into his soft, clean bed at night, or when the thought truck him that his wife and the French were no more. ‘Ah, how good it how splendid!’ And from old habit he asked himself the question, '.Veil, and what tfren? what am I going to do?’ And at once he answered imself: ‘I am going to live. Ah, how splendid it is!’
What had worried him in old days, what he had always been seeking 0 solve, the question of the object of life, did not exist for him now. 'hat seeking for an object in life was over for him now; and it was not ortuitously or temporarily that it was over. He felt that there was no uch object, and could not be. And it was just the absence of an object hat gave him that complete and joyful sense of freedom that at this ime made his happiness.
He could seek no object in life now, because now he had faith—not aith in any sort of principles, or words, or ideas, but faith in a living, ver palpable God. In old days he had sought Him in the aims he set iefore himself. That search for an object in life had been only a seeking fter God; and all at once in his captivity he had come to know, not hrough words or arguments, but by his own immediate feeling, what iisold nurse had told him long before; that God is here, and everywhere, n his captivity he had come to see that the God in Karataev was grander, nore infinite, and more unfathomable than the Architect of the Universe ecognised by the masons. He felt like a man who finds what he has
sought at his feet, when he has been straining his eyes to seek it in the, distance. All his life he had been looking far away over the heads of all around him, while he need not have strained his eyes, but had only tc look in front of him.
In old days he had been unable to see the great, the unfathomable and the infinite in anything. He had only felt that it must be somewhere and had been seeking it. In everything near and comprehensible, he had seen only what was limited, petty, everyday, and meaningless. He had armed himself with the telescope of intellect, and gazed far away into the distance, where that petty, everyday world, hidden in the mists of distance, had seemed to him great and infinite, simply because it was not clearly seen. Such had been European life, politics, freemasonry, philosophy, and philanthropy in his eyes. But even then, in moments which he had looked on as times of weakness, his thought had penetrated even to these remote objects, and then he had seen in them the same pettiness, the same ordinariness and meaninglessness.
Now he had learnt to see the great, the eternal, and the infinite in everything; and naturally therefore, in order to see it, to revel in its contemplation, he flung aside the telescope through which he had hithertoj been gazing over men’s heads, and looked joyfully at the ever-changing, ever grand, unfathomable, and infinite life around him. And the closer 1 he looked at it, the calmer and happier he was. The terrible question that had shattered all his intellectual edifices in old days, the question: What for? had no existence for him now. To that question, What for? he had now always ready in his soul the simple answer: Because there is a God, that God without whom not one hair of a man’s head falls.
XIII
