The other four points of the Christian teaching, always according to Tolstóy’s interpretation of it, are: Do not be angry, or, at least, abstain from anger as much as you can: Remain true to the one woman with whom you have united your life, and avoid all that excites passion: Do not take oaths, which in Tolstóy’s opinion means: Never tie your hands with an oath; oath-taking is the means resorted to by all governments to bind men in their _consciences_ to do whatever they bid them do; and finally, Love your enemies; or, as Tolstóy points it out in several of his writings: Never judge, and never prosecute another before a tribunal. To these five rules Tolstóy gives the widest possible interpretation and he deducts from them all the teachings of free communism. He proves with a wealth of arguments that to live upon the work of others, and not to earn one’s own living, is to break the very law of all nature; it is the main cause of all social evils, as also of nearly all personal unhappiness and discomforts. He shows how the present capitalistic organisation of labour is as bad as slavery or serfdom has ever been. He insists upon the simplification of life--in food, dress, and dwelling--which results from one’s taking to manual work, especially on the land, and shows the advantages that even the rich and idle of to-day would find in such labour. He shows how all the evils of present misgovernment result from the fact that the very men who protest against bad government make every effort to become a part of that government. As emphatically as he protests against the Church, he protests against the State, as the only real means for bringing to an end the present slavery imposed upon men by this institution. He advises men to refuse having anything to do with the State. And finally, he proves with a wealth of illustrations in which his artistic powers appear in full, that the lust of the rich classes for wealth and luxury--a lust which has no limits, and can have none--is what maintains all this slavery, all these abnormal conditions of life, and all the prejudices and teachings now disseminated by Church and State in the interest of the ruling classes. On the other hand, whenever he speaks of God, or of immortality, his constant desire is to show that he needs none of the mystical conceptions and metaphysical words which are usually resorted to. And while his language is borrowed from religious writings, he always brings forward, again and again, the rationalistic interpretation of religious conceptions. He carefully sifts from the Christian teaching all that cannot be accepted by followers of other religions, and brings into relief all that is common to Christianity as well as to other positive religions; all that is simply humane in them and thus might be approved by reason, and therefore be accepted by disbelievers as well as by believers.