Russia’s holy fools deliberately challenged social conventions to mock the falsehood of the temporal world, unafraid of speaking the truth to all classes, including rulers. Relinquishing all material comforts, they dressed in rags and led ascetic lives like the vagabond Stranniks, voluntarily accepting humiliation and insults in order to conquer their pride and thus achieve greater humility and meekness. Since they lived amongst people, unlike hermits in monasteries, and so were in the public eye, they went out of their way to avoid being accorded any respect for their piety, and welcomed censure. Tolstoy had known and revered holy fools from the days of his childhood, thanks to his pious aunts who welcomed them to Yasnaya Polyana.
As pointed out earlier, Sonya took a dim view of her husband donning the mask of the holy fool. For him, however, it was a fundamental medium for the communication of his message. In this regard, a comment Tolstoy made in his diary when he was writing
As much as the holy fool is integral to the Russian Church, the character of ‘Ivan the Fool’, is integral to Russian folklore.136 ‘The Tale of Ivan the Fool’, a popular story for The Intermediary which Tolstoy dashed off in an evening in 1885, was one he particularly cherished.137 The story was published the following year in Sonya’s first edition of the collected works, and also by The Intermediary, but was eventually banned by the religious censor as a work unsuitable for mass readership. The authorities took exception to the way in which the story promoted the idea of a kingdom which had no need for an army, money or intellectuals, while its tsar should at least be ‘no different from a muzhik’.138 In fact, even some of Tolstoy’s closest friends took exception to its bald moralising and its denigration of intellectual endeavour in favour of physical labour.