TWO YEARS BEFORE, at the beginning of 1808, Pierre had returned to Petersburg from his visits to his estates, and by no design of his own had taken a leading position among the freemasons in Petersburg. He organised dining and funeral lodges, enrolled new members, took an active part in the formation of different lodges, and the acquisition of authentic acts. He spent his money on the construction of temples, and, to the best of his powers, made up the arrears of alms, a matter in which the majority of members were niggardly and irregular. At his own expense, almost unaided, he maintained the poorhouse built by the order in Petersburg.
Meanwhile his life ran on in the old way, yielding to the same temptations and the same laxity. He liked a good dinner and he liked strong drink; and, though he thought it immoral and degrading to yield to them, he was unable to resist the temptations of the bachelor society in which he moved.
Yet even in the whirl of his active work and his dissipations, Pierre began, after the lapse of a year, to feel more and more as though the ground of freemasonry on which he had taken his stand was slipping away under his feet the more firmly he tried to rest on it. At the same time he felt that the further the ground slipped from under his feet, the more close was his bondage to the order. When he had entered the brotherhood he had felt like a man who confidently puts his foot down on the smooth surface of a bog. Having put one foot down, he had sunk in; and to convince himself of the firmness of the ground on which he stood, he had put the other foot down on it too, and had sunk in further, had stuck in the mud, and now was against his own will struggling knee-deep in the bog.
Osip Alexyevitch was not in Petersburg. (He had withdrawn from all participation in the affairs of the Petersburg lodge, and now never left Moscow.) All the brothers who were members of the lodge were people Pierre knew in daily life, and it was difficult for him to see in them simply brothers in freemasonry, and not Prince B., nor Ivan Vasilyevitch D., whom he knew in private life mostly as persons of weak and worthless character. Under their masonic aprons and emblems he could not help seeing the uniforms and the decorations they were striving after in mundane life. Often after collecting the alms and reckoning up twenty to thirty roubles promised—and for the most part left owing—from some ten members, of whom half were as well-off as Pierre himself, he thought of the masonic vow by which every brother promised to give up all his belongings for his neighbour; and doubts stirred in his soul from which he tried to escape.
He divided all the brothers he knew into four classes. In the first class he reckoned brothers who took no active interest in the affairs of the lodges nor in the service of humanity, but were occupied exclusively with the scientific secrets of the order, with questions relating to the threefold designation of God, or the three first elements of things—sulphur, mercury, and salt—or the significance of the square and all the figures of the Temple of Solomon. Pierre respected this class of masons, to which the elder brothers principally belonged—in it Pierre reckoned Osip Alexyevitch—but he did not share their interests. His heart wasn't in the mystic side of freemasonry.
In the second class Pierre included himself, and brothers like himself, wavering, seeking, and not yet finding in freemasonry a straight and fully understood path for themselves, but still hoping to find it.
In the third class he reckoned brothers—they formed the majority—who saw in freemasonry nothing but an external form and ceremonial, and valued the strict performance of that external form without troubling themselves about its import or significance. Such were Villarsky and the Grand Master of the lodge indeed.
The fourth class, too, included a great number of the brothers especially among those who had entered the brotherhood of late. These were men who, as far as Pierre could observe, had no belief in anything, nor desire of anything, but had entered the brotherhood simply for the sake of getting into touch with the wealthy young men, powerful through their connections or their rank, who were numerous in the lodge.
Pierre began to feel dissatisfied with what he was doing. Freemasonry, at least as he knew it here, seemed to him sometimes to rest simply upon formal observances. He never dreamed of doubting of freemasonry itself, but began to suspect that Russian freemasonry had got on to a false track, and was deviating from its original course. And so towards the end of the year Pierre went abroad to devote himself to the higher mysteries of the order.
It was in the summer of 1809 that Pierre returned to Petersburg. From the correspondence that passed between freemasons in Russia and abroad, it was known that Bezuhov had succeeded in gaining the confidence of many persons in high positions abroad; that he had been initiated into many mysteries, had been raised to a higher grade, and was bringing back with him much that would conduce to the progress of freemasonry in Russia. The Petersburg freemasons all came to see him, tried to ingratiate themselves with him, and all fancied that he had something in reserve that he was preparing for them.
A solemn assembly of the lodge of the second order was arranged, at which Pierre promised to communicate the message he had to give the Petersburg brothers from the highest leaders of the order abroad. The assembly was a full one. After the usual ceremonies Pierre got up and began to speak:
“Dear brothers,” he began, blushing and hesitating, with a written speech in his hand, “it is not enough to guard our secrets in the seclusion of the lodge,—what is needed is to act … to act. … We are falling into slumber, and we need to act.”
Pierre opened his manuscript and began to read.
“For the propagation of the pure truth and the attainment of virtue,” he read, “we must purify men from prejudice, diffuse principles in harmony with the spirit of the times, undertake the education of the younger generation, ally ourselves by indissoluble ties with the most enlightened men, boldly, and at the same time prudently, overcome superstition, infidelity, and folly, and form of those devoted to us men linked together by a common aim and possessed of power and authority.
“For the attainment of this aim we must secure to virtue the preponderance over vice; we must strive that the honest man may obtain his eternal reward even in this world. But in those great projects we are very gravely hindered by existing political institutions. What is to be done in the existing state of affairs? Are we to welcome revolutions, to overthrow everything, to repel violence by violence? … No, we are very far from that. Every reform by violence is to be deprecated, because it does little to correct the evil while men remain as they are, and because wisdom has no need of violence.
“The whole plan of our order should be founded on the training of men of character and virtue, bound together by unity of conviction and aim,—the aim of suppressing vice and folly everywhere by every means, and protecting talent and virtue, raising deserving persons out of the dust and enrolling them in our brotherhood. Only then will our order obtain the power insensibly to tie the hands of the promoters of disorder, and to control them without their being aware of it. In a word, we want to found a form of government holding universal sway, which should be diffused over the whole world without encroaching on civil obligations; under which all other governments could continue in their ordinary course and do all, except what hinders the great aim of our order, that is, the triumph of virtue over vice. This aim is that of Christianity itself. It has taught men to be holy and good, and for their own profit to follow the precept and example of better and wiser men.
“In times when all was plunged in darkness, exhortation alone was of course enough; the novelty of truth gave it peculiar force, but nowadays far more powerful means are necessary for us. Now a man guided by his senses needs to find in virtue a charm palpable to the senses. The passions cannot be uprooted; we must only attempt to direct them to a noble object, and so every one should be able to find satisfaction for his passions within the bounds of virtue, and our order should provide means to that end. As soon as we have a certain number of capable men in every state, each of them training again two others, and all keeping in close cooperation, then everything will be possible for our order, which has already done much in secret for the good of humanity.”
This speech did not merely make a great impression, it produced a thrill of excitement in the lodge. The majority of the brothers, seeing in this speech dangerous projects of “illuminism,” to Pierre's surprise received it coldly. The Grand Master began to raise objections to it; Pierre began to expound his own views with greater and greater heat. It was long since there had been so stormy a meeting. The lodge split up into parties; one party opposed Pierre, accusing him of “illuminism”; the other supported him. Pierre was for the first time at this meeting impressed by the endless multiplicity of men's minds, which leads to no truth being ever seen by two persons alike.
Even those among the members who seemed to be on his side interpreted him in their own way, with limitations and variations, to which he could not agree. What Pierre chiefly desired was always to transmit his thought to another exactly as he conceived it himself.
At the conclusion of the sitting, the Grand Master spoke with ill-will and irony to Bezuhov of his hasty temper; and observed that it was not love of virtue alone, but a passion for strife, that had guided him in the discussion.
约于两年前，一八○八年，皮埃尔遍历领地后回到彼得堡。皮埃尔迫不得已当上了彼得堡共济会的首长。他兴办共济会分会的食堂，修建坟上的建筑物，招收新会员，关心各个分会的联系并求得真正的会约。他提供款项以兴建大厦，尽可能补足用于施舍的款子，大多数会员都很悭吝，不按时捐钱。他几乎独自一人自费维持共济会在彼得堡兴建的一座贫民院。
与此同时，他的生活一如往常，仍旧沉溺于无度的纵欲。他爱吃美食，爱饮美酒，虽然他认为这是一种不道德的有损于自尊心的行为，但是他不能拒绝他所参与的单身汉社会的娱乐活动。
皮埃尔在忙于琐事和尽情寻欢作乐的氛围中度过一年之后，才开始觉得，他愈益想在共济会这片土地上站稳脚跟，他脚下这片土地就愈益下沉。同时他心里感到，他脚下这片被他踩着的土地陷得愈深，他就愈益不由自主地依附于它。当他着手参与共济会的活动的时候，他怀着那样一种感觉，就像某人信赖地把一只脚踩在泥沼地的平坦的表面似的。他把一只脚踩在上面，就陷下去了。为了要彻底弄清楚他所完全站的这片土地的硬度，他把另一只脚踩上去，陷得更深了，陷进泥沼里了，于是不由自主地在泥深没膝的沼泽地里走来走去。
约瑟夫·阿列克谢耶维奇不在彼得堡。（他在近来辞去了彼得堡共济会分会的事情，在莫斯科过着深居简出的生活。）师兄师弟，共济会分会的会员都是皮埃尔平日里认识的人，他很难把他们只看成是共济会的师兄师弟，而不把他们看成是某某公爵，或某某伊凡·瓦西里耶维奇，他平日认识的这些人大部分都是软弱的微不足道的人物。在他们的围裙和会徽底下，他看见他们平日经过努力而得到的制服和十字勋章。皮埃尔常常募集施舍的款子，算算收入账目上从十个会员处得到的二十至三十卢布，大部分都是欠帐，但有一半人都像他一样有钱，因此皮埃尔想起共济会的誓词：每个共济会员起誓，为他人献出自己的全部财产，这时他心中产生一种他力求化除的疑团。
他把他所认识的师兄师弟们分成四类。他把不积极参加分会工作，也不介入世俗活动，而专门研究共济会的神秘教理，研究有关上帝的三位一体的称谓问题，或者有关三大因素：硫磺、汞与盐的问题，或者有关所罗门殿堂的正方形和各种物象的涵义问题。皮埃尔尊敬这一类师兄师弟，按照他的意见，主要是那些年老的师兄和约瑟夫·阿列克谢耶维奇本人归属这一类，但是皮埃尔并没有他们同样的志趣。他的内心不处在共济会的神秘主义方面。
他把自己和类似自己的师兄师弟划归第二类，这些人都在探索，犹豫不决，他们在共济会中还没有找到适宜的直达的途径，但是都希望找到它。
他把这样一些师兄师弟划归第三类（他们的人数最多），这一类人只看见外部形式和仪式，在共济会中别无所睹，他们虽然珍惜这一严谨的外部形式，但不关心它的内容和意义。
维拉尔斯基，甚至连主要分会的头子均属此类。
此外，划归第四类的也有许多师兄师弟，尤其是最近加入此会的师弟。根据皮埃尔的观察，这些人既无任何信仰，亦无任何志向，他们加入共济会仅仅为与共济会中为数甚多的年轻富有的师兄师弟互相接近并与广于交际、出身于显贵门第的师兄师弟互相接近。
皮埃尔开始觉得，他不满意自己的活动。有时他仿佛觉得，共济会，至少是他在此地所熟谙的共济会只是基于表面形式而已。他根本不想怀疑共济会本身，但是他怀疑，俄国共济会在沿着一条错误的道路走下去，它已经背离自己的本源。因此皮埃尔于年底出国，藉以获得共济会上级的秘诀。
一八○九年夏天，皮埃尔回到彼得堡。根据我们共济会会员与国外通讯获悉，别祖霍夫在外国已经得到许多上层人士的信任，懂得了许多秘诀，被授予高位，并为俄国共济会的公共福利事业带回许多裨益。彼得堡的共济会员都来登门拜访，巴结他，大家都好像觉得，他在隐瞒着什么，他在筹备着什么。
二级分会的大会已确定举行，皮埃尔答应在分会作报告代替共济会最高领导人向彼得堡的师兄师弟们传达训谕的内容。出席会议的人多极了。在举行普通仪式后，皮埃尔站立起来致词。
“亲爱的师兄师弟，”他开腔了，涨红了脸，结结巴巴地说，手里拿着写好的讲演稿，“在分会的僻静之地只保守我们的秘密还是不够的，要采取行动……采取行动。我们都处在昏昏欲睡的状态，可是我们要采取行动。”皮埃尔拿起笔记本，开始念下去。
“为传播纯洁的真理并获得高尚品德，”他念着，“我们要荡涤人们的偏见，传播符合时代精神的准则，承担教育青年的义务，紧密地联合最聪明的人们，大胆地而且明智地克服迷信、无神论与愚昧现象，培养那些忠于我们的依靠共同目的互相联合的有权有势的人们。
“为臻达此一目的，应当使美德压服罪恶，应当竭尽全力使诚实的人们在今生凭藉自己的德行获得永久的赏赐。但是现时的政治机构给我们伟大的志向带来极大的障碍。在这种情况下怎么办呢？是不是应该促进革命，推翻现有的一切，用暴力驱逐暴力呢？……不行的，我们根本没有那样的意图。只要人们始终是这个样子，任何暴力改革都应当受到指责，因为它丝毫不能改掉邪恶；还因为明哲不需要暴力。
“共济会的全部计划必须建立在那种基础上：培养那些立场坚定、道德高尚并因有共同信念而互相联合的人，这种信念就在于，处处都竭尽全力去肃清罪恶和愚昧，并且庇护天才和美德，从灰烬中救出优秀人物，要他们加入我们共济会。那时候只有我们共济会才掌握权力——无情地束缚那些保护骚乱的人们的手臂，使他们不自觉地受到管制。一言以蔽之，必须确立总的治理方式，使它普及于整个世界，同时不得损害国民的相互关系；其馀一切治理机构可以继续存在，办理一切事务，只是不能阻碍我们共济会的伟大目标的实现，即是促使美德战胜罪恶。基督教本身立意实现这个目标。它教导人类要做个贤能而善良的人，为其自身的利益起见应以最优秀最贤明的人为榜样，遵循他们的教导。
“当一切沉浸于黑暗的时候，不消说，只要布道也就够了：以前不为人所共知的真理赋予它以特殊力量，但是我们现在需要的是至为有效的方法。现在要让受情欲支配的每个人在注重美德中发现肉欲的魅力。根除情欲是不可能的：只要极力地把它引向崇高的目的，因此务必使人人在德行界限内满足自己的情欲，我们共济会应为此提供各种方法。
“我们每个国家很快就会涌现某些优秀人物，他们每个人又教育另外两个人，他们紧密地互相结合起来，到那时候，对共济会来说一切都是可以实现的，因为它已经秘密地为人类的福利作出了许多贡献。”
这篇讲话在分会不仅造成强烈的印象，而且引起了波动。大多数师兄师弟在这篇讲话中看见光明教的危险企图，对他的讲演表现出那种使皮埃尔感到诧异的冷淡态度。教头开始反驳皮埃尔。皮埃尔开始发挥自己的思想，情绪越来越高涨。很久以来都没有举行这么热烈的讨论会了。这里形成了两派：有的人指责皮埃尔，批判他的光明教思想；另一些人支持他。在这次会上，使皮埃尔初次感到惊讶的是，人的智慧无穷无尽，各不相同，这就会导致，两个人对任何真理似乎都有不同的见解。甚至连那些站在他一边的会员似乎也对他有不同的理解，而理解往往受到限制，会发生变化，这是他不能赞同的，因为皮埃尔的主要的心愿正是在于将他所理解的思想如实地传授给他人。
会议结束之后，教头不怀好意地轻蔑地指责别祖霍夫，说他急躁，并且说，不是对美德的热爱，而是对争斗的浓厚兴趣在争论中支配他。皮埃尔不去回答他的话，简略地问问，是否会接受他的建议。人家告诉他，他的建议不会被采纳，于是皮埃尔不等举行例行的仪式，便走出分会，乘车回家去。