for the horses or the cattle. That was a misfortune no one could remedy, for the peasants of the district burned their hay rather than let the French have it.
The victory gained did not bring the usual results because the peasants Karp and Vlas (who after the French had evacuated Moscow drove in their carts to pillage the town, and in general personally failed to manifest any heroic feelings), and the whole innumerable multitude of such peasants, did not bring their hay to Moscow for the high price offered them, but burned it instead.
Let us imagine two men who have come out to fight a duel with rapiers according to all the rules of the art of fencing. The fencing has gone on for some time; suddenly one of the combatants, feeling himself wounded and understanding that the matter is no joke but concerns his life, throws down his rapier, and seizing the first cudgel that comes to hand begins to brandish it. Then let us imagine that the combatant who so sensibly employed the best and simplest means to attain his end was at the same time influenced by traditions of chivalry and, desiring to conceal the facts of the case, insisted that he had gained his victory with the rapier according to all the rules of art. One can imagine what confusion and obscurity would result from such an account of the duel.
The fencer who demanded a contest according to the rules of fencing was the French army; his opponent who threw away the rapier and snatched up the cudgel was the Russian people; those who try to explain the matter according to the rules of fencing are the historians who have described the event.
After the burning of Smolénsk a war began which did not follow any previous traditions of war. The burning of towns and villages, the retreats after battles, the blow dealt at Borodinó and the renewed retreat, the burning of Moscow, the capture of marauders, the seizure of transports, and the guerrilla war were all departures from the rules.