It was at one of a series of lectures given under the auspices of the Social Science Circle during the winter season. The audience which assembled in the gloomy little hall on the third floor of an East Broadway building was rather small in size. In announcing the lecture no rewards had been offered to those who would come to listen to it, as often seemed necessary; the speaker of the evening was only a member of the club, who worked for his ideas, and not an eminent lecturer who lived on his reputation and whose name would "draw a crowd."

The majority of young men and women of the Ghetto would not think of wasting an evening on wisdom; they would commit no such folly, when they could have "such a lovely time" at the near-by dancing schools. Still, the few and the faithful were all present, and those who were thirsting for knowledge came to be saturated. Max Lubinsky was the speaker, and his theme, "Tolstoy's Theory of Art," was teeming with vital import.

Keidansky, as a member of the committee in charge of the literary work of the circle, acted as chairman of the meeting. In introducing the speaker he made a few remarks, somewhat as follows:

"Tolstoy has theories of art. Personally I am rather sorry for this, because if he did not have them he would be a greater artist. Even as theories of life often mar existence, so theories of art impair the artist. Admitting that art with a purpose can help the world, it is certain that art for its own sweet sake can create and re-create worlds. After he had contributed some of the greatest works of art to the literature of Russia, Tolstoy decided to find out just what art was. During his investigations, which lasted many years, he found that the art of the world was in great part lazy, unemployed, corrupt, suffering from ennui, and ministering to the debauched, poor rich people, whom the poor man ever envies; he decided that art should become useful and go to work, and he gave it an employment—the promulgation of his ideas of social regeneration.

"Once, Tolstoy tells us, art was primitive and simple and pious, and it was good art and true; but during the Middle Ages, when the upper class and the nobility became sceptical and pessimistic, and could find no more consolation in religion, art became divorced from the church, because they took it up as an amusement and study. And ever since art got into such bad company—among people of culture and those who understand it, who cherished all its wonderful enfoldments and caressed all its capricious moods—ever since art got into such bad company, it became as beautiful as sin, and so complex, mystic and ambiguous that even the Russian muzhik or peasant cannot understand it. And so—as it seems to me—argues Tolstoy, the fact that the muzhik cannot appreciate 'TannhÄuser' proves conclusively that Wagner never wrote any real music. Then, the dear old master delves deeply into all definitions, origins and explanations of art. He finds no designation, no description that satisfies him; they all hinge on and culminate in beauty—in the production and reproduction of beauty that is in life, in nature, in the worlds within us and without; and Tolstoy is rather shy at mere beauty, and thinks it a temptress, a siren and a song; besides, beauty, he says, changes and depends on taste, and taste varies, and as all these definitions are too far-fetched and vague, he finds one that is still more indefinite. Art is the communication of feeling, the expression of the religious consciousness. Of course it is that, but first and foremost it must have the sterling qualities of art in form and matter.

"Tolstoy, however, would make this the chief basis and standard of art, for his would be an art that would detract men's minds from mere beauty, that would make them helplessly pious, that would unite mankind, make life as monotonous as possible, and convert humanity to Christian Anarchism.

"Every book, picture, statue and composition of music should be degradingly moral. And the question arises, what does he mean by religious consciousness? Walt Whitman expressed his religious consciousness in a manner that shocked the world, and it is not at all pleasing to Tolstoy, and yet Whitman was the most religious man that lived in centuries. The AbbÉ Prevost wrote "Manon Lescaut" to express his religious consciousness, and Robert Ingersoll delivered his lectures to do the same; to express their religious consciousness, great sculptors mould nude figures of women, out of worship of the divine beauty of the human form; and St. Francis of Assisi expresses the spiritual emotion in quite a different manner. But no, Tolstoy has a certain kind of religious consciousness in mind, and this should be expressed by all art and all artists in a uniform mode until we have gone back to primitive conditions.

"I yield to no one in my admiration of the grand old man of Russia. He is one of the noblest souls that ever walked this earth, and as an artist, when he is at his best and does not preach, he is superb; there are few like him. But when he begins to philosophize and moralize, few can rise to the height of absurdity as quickly as he can. As it seems to me, Tolstoy's position is something like this:

"'Christianity is a colossal failure,' he says, 'so let us all become Christians. Our civilization is dreadfully slow in its advance; it has not as yet outgrown its barbaric primitiveness, so let us all go back to barbarism. All government is evil, so let us be governed solely by the teachings of a man who lived nearly two thousand years ago, a man who was pure and who made no study of the wicked conditions of our time. It is only thus that we can become free—by a circumlocutory process of self-abnegation, self-sacrifice and self-annihilation. Let us become slaves of the theory of minding our neighbors' business and we will be free. The power of will is the greatest thing in the world; he who follows his free will becomes a slave and is doomed to damnation. Let us be ourselves; let us stifle our feelings, become altruists and get away from ourselves. All government is tyranny; let us abolish all government, adopt a rigid, ancient, mystic morality, and let everyone become his own tyrant. Our morality is a failure; it has produced a false art; therefore we must have a true art which will promulgate our morality. Art that exists for mere beauty cannot be understood by the great masses, therefore let us have an art for the masses which will be beautiful. Our Christianity is a failure, therefore we must convert art to Christianity and send it forth as a missionary of the Gospels as I interpret them.' This, as I see it, is the queer position of Tolstoy, but his theories are exceedingly well-meant and highly interesting, and I am glad that we are to have a lecture this evening on Tolstoy's theories of art by one who is a thorough student of Tolstoy and to whom the master's teachings are near and dear.

"I must not forget that I am not the speaker of the evening; I merely wanted to hint at the importance of the subject so that you may give it due attention, but I must not transgress upon the time of the lecturer, for the way of the transgressor, according to Tolstoy and others, is said to be hard. Besides, the chairman is not supposed to have any opinions; his duty is only to eulogize the speaker—in a merciless manner—and to introduce him with a few appropriate, well-chosen and ill-fated remarks. The chairman at best is only a relic of barbarism, and should be abolished."

And Keidansky at last introduced the speaker, his friend, Max Lubinsky, who, after treating his audience to a bit of satire at the expense of "the eloquent and loquacious chairman," proceeded to give a simple, sympathetic and modest interpretation of Tolstoy's "What is Art?" illustrating his talk with copious reading from the book, and now and then referring to his written notes. It was a comprehensive review of Tolstoy's book he gave, and as to his own ideas on art he did not sufficiently differ from Tolstoy to have a formidable opinion on the matter, and he had too much reverence for the great Russian to voice it just then. The presiding officer did not close the meeting without again remarking that "art with a purpose is art with an impediment," and that "the only excuse of art is its uselessness." From what I overheard after the meeting I observed that there was a strong anti-Keidansky feeling in the gathering. He had evidently gone too far, had voiced his notions too freely, and had no right to take up so much time in speaking. Besides, most of those present were social reformers, tremendously in earnest, and they felt, more or less, that Tolstoy was right; that art was only great as an advocate.

As we were walking together, homeward bound, a little later, I said: "My dear fellow, you've got yourself into trouble. They are all up in arms against you and your awful heresies. You have almost delivered the lecture of the evening yourself, and the circle won't stand for it. Next thing you know you'll be court-martialed."

"I almost expected that this would happen," said Keidansky, "but I had to say what I did. It was an imperative duty. I am only sorry that I forgot a few more things I had on my mind to say. Audiences confuse me and make me forget my best points. I suppose they will call a special meeting and pass resolutions to condemn me and my proceedings. But this will only prove the superiority of individuals over society. Before a society can pass resolutions, the individual acts. I suppose they'll say lots of things now. They will say I was trying to make epigrams. Epigrams are always hateful—to those who cannot make a point in a volume. They will say I was uttering platitudes. After you convince people that there are such things as platitudes in the world, they begin to find them in everything you say. I once had an uncle (he is still living, only he is very rich, and so I disowned him), and at one time I explained to him the theory of our moving along the lines of least resistance. A short while after that we had a very intimate interview and my uncle told me that I was a lazy, good-for-nothing visionary; that I did not want to do anything, and moved along the lines of least resistance.

"I had to say what I did because I did not want the people to go off with such crude and false conceptions of art. I knew that Lubinsky would not dare to differ from Tolstoy. He adores the old man. So do I, but I cannot afford to give up my mind to any one—not until I become a respectable member of the synagogue, and join a number of secret orders. Then it does not matter. The worst thing about a charming, noble personality is that our admiration for it gets the better of our reasoning power and we become ready to follow it in all its follies. This is the regrettable influence that Tolstoy has exerted upon Lubinsky. Thus our emancipators enslave us. 'Be yourself,' says Emerson, and you become an Emersonian.

"But there is something else I wanted to say on this question of art. We Jews anticipated and lived in perfect accord with Tolstoy's theory of art—that art must be religious and must be burdened with a message, or a purpose—and the result is that we have no fine arts of our own, except poetry, which has more sighs and sobs and tears and piety than music and beauty. Of course, the reason for the absence of art among us is one of the commandments, which forbids the making of images, and oh, I cannot tell you how sorry I am that this commandment was ever observed. I do not object so much to the other nine commandments, but for this one I can never forgive my people. And here, by the way, is an example of what the religious consciousness can do for art.

"There is a religious consciousness which makes people unconscious of religion. 'The piety of art is the quest of the unattainable,' and the more freedom you give it from missions the greater the mission it will fulfil. One more answer to the theory of art for Tolstoy's sake: Here is a fable that occurred to me as I was listening to the lecture. I have no time to elaborate and polish it, but I give you the right to plagiarize it.

"'You must pardon me,' said Art to Beauty, one day, 'if I do not pay so much attention to you as I used to, but this is a world of evils and problems, and I will have to leave you for awhile and go forth and help to make a better, juster system of society.' And Art went forth to fight the battle of the poor and the oppressed, and Beauty waited wistfully for its return, alone and deserted, withered and faded. After many years Beauty went in quest of her lost lover, Art, who had not returned, and she came upon a field of battle, and there, transformed into rebel warrior, was her lost lover, Art. And even as she gazed, a shot was fired from the enemy, and it pierced the heart of Art, and he lay prostrate and dead before her."