first of all, to cease to live an evil life; that for the attainment of the higher virtues it is needful, first of all, to acquire the virtue of abstinence or self-control, as the pagans called it, or of self-renunciation, as Christianity has it, and therefore it seldom happens that, by gradual efforts, he succeeds in attaining this primary virtue.
VI.
I have just been reading the letters of one of our highly educated and advanced men of the 'forties, the exile Ogaryóf, to another yet more highly educated and gifted man, Herzen. In these letters Ogaryóf gives expression to his sincere thoughts and highest aspirations, and one cannot fail to see that—as was natural to a young man—he rather shows off before his friend. He talks of self-perfecting, of sacred friendship, love, the service of science, of humanity, and the like. And at the same time he calmly writes that he often irritates the companion of his life by, as he expresses it, 'returning home in an unsober state, or disappearing for many hours with a fallen, but dear creature. …'
Evidently it never even occurred to this remarkably kind-hearted, talented, and well-educated man that there was anything at all objectionable in the fact that he, a married man, awaiting the confinement of his wife (in his next letter he writes that his wife has given birth to a child), returned home intoxicated, and disappeared with dissolute women. It did not enter his head that until he had commenced the struggle, and had, at least to some extent, conquered his inclination to drunkenness and fornication, he could not think of friendship and love, and still less of serving any one or any thing. But he not only did not struggle against these vices—he evidently thought there was something very nice in them, and that they did not in the least hinder the struggle for perfection; and, therefore, instead of hiding them from the friend in whose eyes
