On the morning of the Monday before Good Friday, Matvey heard from his room Dashutka say to Aglaia:
“Uncle Matvey said, the other day, that there is no need to fast.”
Matvey remembered the whole conversation he had had the evening before with Dashutka, and he felt hurt all at once.
“Girl, don’t do wrong!” he said in a moaning voice, like a sick man. “You can’t do without fasting; our Lord Himself fasted forty days. I only explained that fasting does a bad man no good.”
“You should just listen to the factory hands; they can teach you goodness,” Aglaia said sarcastically as she washed the floor (she usually washed the floors on working days and was always angry with everyone when she did it). “We know how they keep the fasts in the factory. You had better ask that uncle of yours—ask him about his ‘Darling,’ how he used to guzzle milk on fast days with her, the viper. He teaches others; he forgets about his viper. But ask him who was it he left his money with—who was it?”
Matvey had carefully concealed from everyone, as though it were a foul sore, that during that period of his life when old women and unmarried girls had danced and run about with him at their prayers he had formed a connection with a working woman and had had a child by her. When he went home he had given this woman all he had saved at the factory, and had borrowed from his landlord for his journey, and now he had only a few roubles which he spent on tea and candles. The “Darling” had informed him later on that the child was dead, and asked him in a letter what she should do with the money. This letter was brought from the station by the labourer. Aglaia intercepted it and read it, and had reproached Matvey with his “Darling” every day since.
“Just fancy, nine hundred roubles,” Aglaia went on. “You gave nine hundred roubles to a viper, no relation, a factory jade, blast you!” She had flown into a passion by now and was shouting shrilly: “Can’t you speak? I could tear you to pieces, wretched creature! Nine hundred roubles as though it were a farthing. You might have left it to Dashutka—she is a relation, not a stranger—or else have it sent to Byelev for Marya’s poor orphans. And your viper did not choke, may she be thrice accursed, the she-devil! May she never look upon the light of day!”
Yakov Ivanitch called to her: it was time to begin the “Hours.” She washed, put on a white kerchief, and by now quiet and meek, went into the prayer-room to the brother she loved. When she spoke to Matvey or served peasants in the tavern with tea she was a gaunt, keen-eyed, ill-humoured old woman; in the prayer-room her face was serene and softened, she looked younger altogether, she curtsied affectedly, and even pursed up her lips.
Yakov Ivanitch began reading the service softly and dolefully, as he always did in Lent. After he had read a little he stopped to listen to the stillness that reigned through the house, and then went on reading again, with a feeling of gratification; he folded his hands in supplication, rolled his eyes, shook his head, sighed. But all at once there was the sound of voices. The policeman and Sergey Nikanoritch had come to see Matvey. Yakov Ivanitch was embarrassed at reading aloud and singing when there were strangers in the house, and now, hearing voices, he began reading in a whisper and slowly. He could hear in the prayer-room the waiter say:
“The Tatar at Shtchepovo is selling his business for fifteen hundred. He’ll take five hundred down and an I.O.U. for the rest. And so, Matvey Vassilitch, be so kind as to lend me that five hundred roubles. I will pay you two per cent a month.”
“What money have I got?” cried Matvey, amazed. “I have no money!”
“Two per cent a month will be a godsend to you,” the policeman explained. “While lying by, your money is simply eaten by the moth, and that’s all that you get from it.”
Afterwards the visitors went out and a silence followed. But Yakov Ivanitch had hardly begun reading and singing again when a voice was heard outside the door:
“Brother, let me have a horse to drive to Vedenyapino.”
It was Matvey. And Yakov was troubled again. “Which can you go with?” he asked after a moment’s thought. “The man has gone with the sorrel to take the pig, and I am going with the little stallion to Shuteykino as soon as I have finished.”
“Brother, why is it you can dispose of the horses and not I?” Matvey asked with irritation.
“Because I am not taking them for pleasure, but for work.”
“Our property is in common, so the horses are in common, too, and you ought to understand that, brother.”
A silence followed. Yakov did not go on praying, but waited for Matvey to go away from the door.
“Brother,” said Matvey, “I am a sick man. I don’t want possession —let them go; you have them, but give me a small share to keep me in my illness. Give it me and I’ll go away.”
Yakov did not speak. He longed to be rid of Matvey, but he could not give him money, since all the money was in the business; besides, there had never been a case of the family dividing in the whole history of the Terehovs. Division means ruin.
Yakov said nothing, but still waited for Matvey to go away, and kept looking at his sister, afraid that she would interfere, and that there would be a storm of abuse again, as there had been in the morning. When at last Matvey did go Yakov went on reading, but now he had no pleasure in it. There was a heaviness in his head and a darkness before his eyes from continually bowing down to the ground, and he was weary of the sound of his soft dejected voice. When such a depression of spirit came over him at night, he put it down to not being able to sleep; by day it frightened him, and he began to feel as though devils were sitting on his head and shoulders.
Finishing the service after a fashion, dissatisfied and ill-humoured, he set off for Shuteykino. In the previous autumn a gang of navvies had dug a boundary ditch near Progonnaya, and had run up a bill at the tavern for eighteen roubles, and now he had to find their foreman in Shuteykino and get the money from him. The road had been spoilt by the thaw and the snowstorm; it was of a dark colour and full of holes, and in parts it had given way altogether. The snow had sunk away at the sides below the road, so that he had to drive, as it were, upon a narrow causeway, and it was very difficult to turn off it when he met anything. The sky had been overcast ever since the morning and a damp wind was blowing. . . .
A long train of sledges met him; peasant women were carting bricks. Yakov had to turn off the road. His horse sank into the snow up to its belly; the sledge lurched over to the right, and to avoid falling out he bent over to the left, and sat so all the time the sledges moved slowly by him. Through the wind he heard the creaking of the sledge poles and the breathing of the gaunt horses, and the women saying about him, “There’s Godly coming,” while one, gazing with compassion at his horse, said quickly:
“It looks as though the snow will be lying till Yegory’s Day! They are worn out with it!”
Yakov sat uncomfortably huddled up, screwing up his eyes on account of the wind, while horses and red bricks kept passing before him. And perhaps because he was uncomfortable and his side ached, he felt all at once annoyed, and the business he was going about seemed to him unimportant, and he reflected that he might send the labourer next day to Shuteykino. Again, as in the previous sleepless night, he thought of the saying about the camel, and then memories of all sorts crept into his mind; of the peasant who had sold him the stolen horse, of the drunken man, of the peasant women who had brought their samovars to him to pawn. Of course, every merchant tries to get as much as he can, but Yakov felt depressed that he was in trade; he longed to get somewhere far away from this routine, and he felt dreary at the thought that he would have to read the evening service that day. The wind blew straight into his face and soughed in his collar; and it seemed as though it were whispering to him all these thoughts, bringing them from the broad white plain . . . . Looking at that plain, familiar to him from childhood, Yakov remembered that he had had just this same trouble and these same thoughts in his young days when dreams and imaginings had come upon him and his faith had wavered.
He felt miserable at being alone in the open country; he turned back and drove slowly after the sledges, and the women laughed and said:
“Godly has turned back.”
At home nothing had been cooked and the samovar was not heated on account of the fast, and this made the day seem very long. Yakov Ivanitch had long ago taken the horse to the stable, dispatched the flour to the station, and twice taken up the Psalms to read, and yet the evening was still far off. Aglaia has already washed all the floors, and, having nothing to do, was tidying up her chest, the lid of which was pasted over on the inside with labels off bottles. Matvey, hungry and melancholy, sat reading, or went up to the Dutch stove and slowly scrutinized the tiles which reminded him of the factory. Dashutka was asleep; then, waking up, she went to take water to the cattle. When she was getting water from the well the cord broke and the pail fell in. The labourer began looking for a boathook to get the pail out, and Dashutka, barefooted, with legs as red as a goose’s, followed him about in the muddy snow, repeating: “It’s too far!” She meant to say that the well was too deep for the hook to reach the bottom, but the labourer did not understand her, and evidently she bothered him, so that he suddenly turned around and abused her in unseemly language. Yakov Ivanitch, coming out that moment into the yard, heard Dashutka answer the labourer in a long rapid stream of choice abuse, which she could only have learned from drunken peasants in the tavern.
“What are you saying, shameless girl!” he cried to her, and he was positively aghast. “What language!”
And she looked at her father in perplexity, dully, not understanding why she should not use those words. He would have admonished her, but she struck him as so savage and benighted; and for the first time he realized that she had no religion. And all this life in the forest, in the snow, with drunken peasants, with coarse oaths, seemed to him as savage and benighted as this girl, and instead of giving her a lecture he only waved his hand and went back into the room.
At that moment the policeman and Sergey Nikanoritch came in again to see Matvey. Yakov Ivanitch thought that these people, too, had no religion, and that that did not trouble them in the least; and human life began to seem to him as strange, senseless and unenlightened as a dog’s. Bareheaded he walked about the yard, then he went out on to the road, clenching his fists. Snow was falling in big flakes at the time. His beard was blown about in the wind. He kept shaking his head, as though there were something weighing upon his head and shoulders, as though devils were sitting on them; and it seemed to him that it was not himself walking about, but some wild beast, a huge terrible beast, and that if he were to cry out his voice would be a roar that would sound all over the forest and the plain, and would frighten everyone. . . .
When he went back into the house the policeman was no longer there, but the waiter was sitting with Matvey, counting something on the reckoning beads. He was in the habit of coming often, almost every day, to the tavern; in old days he had come to see Yakov Ivanitch, now he came to see Matvey. He was continually reckoning on the beads, while his face perspired and looked strained, or he would ask for money or, stroking his whiskers, would describe how he had once been in a first-class station and used to prepare champagne-punch for officers, and at grand dinners served the sturgeon-soup with his own hands. Nothing in this world interested him but refreshment bars, and he could only talk about things to eat, about wines and the paraphernalia of the dinner-table. On one occasion, handing a cup of tea to a young woman who was nursing her baby and wishing to say something agreeable to her, he expressed himself in this way:
“The mother’s breast is the baby’s refreshment bar.”
Reckoning with the beads in Matvey’s room, he asked for money; said he could not go on living at Progonnaya, and several times repeated in a tone of voice that sounded as though he were just going to cry:
“Where am I to go? Where am I to go now? Tell me that, please.”
Then Matvey went into the kitchen and began peeling some boiled potatoes which he had probably put away from the day before. It was quiet, and it seemed to Yakov Ivanitch that the waiter was gone. It was past the time for evening service; he called Aglaia, and, thinking there was no one else in the house sang out aloud without embarrassment. He sang and read, but was inwardly pronouncing other words, “Lord, forgive me! Lord, save me!” and, one after another, without ceasing, he made low bows to the ground as though he wanted to exhaust himself, and he kept shaking his head, so that Aglaia looked at him with wonder. He was afraid Matvey would come in, and was certain that he would come in, and felt an anger against him which he could overcome neither by prayer nor by continually bowing down to the ground.
Matvey opened the door very softly and went into the prayer-room.
“It’s a sin, such a sin!” he said reproachfully, and heaved a sigh. “Repent! Think what you are doing, brother!”
Yakov Ivanitch, clenching his fists and not looking at him for fear of striking him, went quickly out of the room. Feeling himself a huge terrible wild beast, just as he had done before on the road, he crossed the passage into the grey, dirty room, reeking with smoke and fog, in which the peasants usually drank tea, and there he spent a long time walking from one corner to the other, treading heavily, so that the crockery jingled on the shelves and the tables shook. It was clear to him now that he was himself dissatisfied with his religion, and could not pray as he used to do. He must repent, he must think things over, reconsider, live and pray in some other way. But how pray? And perhaps all this was a temptation of the devil, and nothing of this was necessary? . . . How was it to be? What was he to do? Who could guide him? What helplessness! He stopped and, clutching at his head, began to think, but Matvey’s being near him prevented him from reflecting calmly. And he went rapidly into the room.
Matvey was sitting in the kitchen before a bowl of potato, eating. Close by, near the stove, Aglaia and Dashutka were sitting facing one another, spinning yarn. Between the stove and the table at which Matvey was sitting was stretched an ironing-board; on it stood a cold iron.
“Sister,” Matvey asked, “let me have a little oil!”
“Who eats oil on a day like this?” asked Aglaia.
“I am not a monk, sister, but a layman. And in my weak health I may take not only oil but milk.”
“Yes, at the factory you may have anything.”
Aglaia took a bottle of Lenten oil from the shelf and banged it angrily down before Matvey, with a malignant smile evidently pleased that he was such a sinner.
“But I tell you, you can’t eat oil!” shouted Yakov.
Aglaia and Dashutka started, but Matvey poured the oil into the bowl and went on eating as though he had not heard.
“I tell you, you can’t eat oil!” Yakov shouted still more loudly; he turned red all over, snatched up the bowl, lifted it higher than his head, and dashed it with all his force to the ground, so that it flew into fragments. “Don’t dare to speak!” he cried in a furious voice, though Matvey had not said a word. “Don’t dare!” he repeated, and struck his fist on the table.
Matvey turned pale and got up.
“Brother!” he said, still munching—“brother, think what you are about!”
“Out of my house this minute!” shouted Yakov; he loathed Matvey’s wrinkled face, and his voice, and the crumbs on his moustache, and the fact that he was munching. “Out, I tell you!”
“Brother, calm yourself! The pride of hell has confounded you!”
“Hold your tongue!” (Yakov stamped.) “Go away, you devil!”
“If you care to know,” Matvey went on in a loud voice, as he, too, began to get angry, “you are a backslider from God and a heretic. The accursed spirits have hidden the true light from you; your prayer is not acceptable to God. Repent before it is too late! The deathbed of the sinner is terrible! Repent, brother!”
Yakov seized him by the shoulders and dragged him away from the table, while he turned whiter than ever, and frightened and bewildered, began muttering, “What is it? What’s the matter?” and, struggling and making efforts to free himself from Yakov’s hands, he accidentally caught hold of his shirt near the neck and tore the collar; and it seemed to Aglaia that he was trying to beat Yakov. She uttered a shriek, snatched up the bottle of Lenten oil and with all her force brought it down straight on the skull of the cousin she hated. Matvey reeled, and in one instant his face became calm and indifferent. Yakov, breathing heavily, excited, and feeling pleasure at the gurgle the bottle had made, like a living thing, when it had struck the head, kept him from falling and several times (he remembered this very distinctly) motioned Aglaia towards the iron with his finger; and only when the blood began trickling through his hands and he heard Dashutka’s loud wail, and when the ironing-board fell with a crash, and Matvey rolled heavily on it, Yakov left off feeling anger and understood what had happened.
“Let him rot, the factory buck!” Aglaia brought out with repulsion, still keeping the iron in her hand. The white bloodstained kerchief slipped on to her shoulders and her grey hair fell in disorder. “He’s got what he deserved!”
Everything was terrible. Dashutka sat on the floor near the stove with the yarn in her hands, sobbing, and continually bowing down, uttering at each bow a gasping sound. But nothing was so terrible to Yakov as the potato in the blood, on which he was afraid of stepping, and there was something else terrible which weighed upon him like a bad dream and seemed the worst danger, though he could not take it in for the first minute. This was the waiter, Sergey Nikanoritch, who was standing in the doorway with the reckoning beads in his hands, very pale, looking with horror at what was happening in the kitchen. Only when he turned and went quickly into the passage and from there outside, Yakov grasped who it was and followed him.
Wiping his hands on the snow as he went, he reflected. The idea flashed through his mind that their labourer had gone away long before and had asked leave to stay the night at home in the village; the day before they had killed a pig, and there were huge bloodstains in the snow and on the sledge, and even one side of the top of the well was splattered with blood, so that it could not have seemed suspicious even if the whole of Yakov’s family had been stained with blood. To conceal the murder would be agonizing, but for the policeman, who would whistle and smile ironically, to come from the station, for the peasants to arrive and bind Yakov’s and Aglaia’s hands, and take them solemnly to the district courthouse and from there to the town, while everyone on the way would point at them and say mirthfully, “They are taking the Godlies!”—this seemed to Yakov more agonizing than anything, and he longed to lengthen out the time somehow, so as to endure this shame not now, but later, in the future.
“I can lend you a thousand roubles, . . .” he said, overtaking Sergey Nikanoritch. “If you tell anyone, it will do no good. . . . There’s no bringing the man back, anyway;” and with difficulty keeping up with the waiter, who did not look round, but tried to walk away faster than ever, he went on: “I can give you fifteen hundred. . . .”
He stopped because he was out of breath, while Sergey Nikanoritch walked on as quickly as ever, probably afraid that he would be killed, too. Only after passing the railway crossing and going half the way from the crossing to the station, he furtively looked round and walked more slowly. Lights, red and green, were already gleaming in the station and along the line; the wind had fallen, but flakes of snow were still coming down and the road had turned white again. But just at the station Sergey Nikanoritch stopped, thought a minute, and turned resolutely back. It was growing dark.
“Oblige me with the fifteen hundred, Yakov Ivanitch,” he said, trembling all over. “I agree.”
Yakov Ivanitch’s money was in the bank of the town and was invested in second mortgages; he only kept a little at home, Just what was wanted for necessary expenses. Going into the kitchen he felt for the matchbox, and while the sulphur was burning with a blue light he had time to make out the figure of Matvey, which was still lying on the floor near the table, but now it was covered with a white sheet, and nothing could be seen but his boots. A cricket was chirruping. Aglaia and Dashutka were not in the room, they were both sitting behind the counter in the tea-room, spinning yarn in silence. Yakov Ivanitch crossed to his own room with a little lamp in his hand, and pulled from under the bed a little box in which he kept his money. This time there were in it four hundred and twenty one-rouble notes and silver to the amount of thirty-five roubles; the notes had an unpleasant heavy smell. Putting the money together in his cap, Yakov Ivanitch went out into the yard and then out of the gate. He walked, looking from side to side, but there was no sign of the waiter.
“Hi!” cried Yakov.
A dark figure stepped out from the barrier at the railway crossing and came irresolutely towards him.
“Why do you keep walking about?” said Yakov with vexation, as he recognized the waiter. “Here you are; there is a little less than five hundred. . . . I’ve no more in the house.”
“Very well; . . . very grateful to you,” muttered Sergey Nikanoritch, taking the money greedily and stuffing it into his pockets. He was trembling all over, and that was perceptible in spite of the darkness. “Don’t worry yourself, Yakov Ivanitch. . . . What should I chatter for: I came and went away, that’s all I’ve had to do with it. As the saying is, I know nothing and I can tell nothing . . .” And at once he added with a sigh “Cursed life!”
For a minute they stood in silence, without looking at each other.
“So it all came from a trifle, goodness knows how, . . .” said the waiter, trembling. “I was sitting counting to myself when all at once a noise. . . . I looked through the door, and just on account of Lenten oil you. . . . Where is he now?”
“Lying there in the kitchen.”
“You ought to take him somewhere. . . . Why put it off?”
Yakov accompanied him to the station without a word, then went home again and harnessed the horse to take Matvey to Limarovo. He had decided to take him to the forest of Limarovo, and to leave him there on the road, and then he would tell everyone that Matvey had gone off to Vedenyapino and had not come back, and then everyone would think that he had been killed by someone on the road. He knew there was no deceiving anyone by this, but to move, to do something, to be active, was not as agonizing as to sit still and wait. He called Dashutka, and with her carried Matvey out. Aglaia stayed behind to clean up the kitchen.
When Yakov and Dashutka turned back they were detained at the railway crossing by the barrier being let down. A long goods train was passing, dragged by two engines, breathing heavily, and flinging puffs of crimson fire out of their funnels.
The foremost engine uttered a piercing whistle at the crossing in sight of the station.
“It’s whistling, . . .” said Dashutka.
The train had passed at last, and the signalman lifted the barrier without haste.
“Is that you, Yakov Ivanitch? I didn’t know you, so you’ll be rich.”
And then when they had reached home they had to go to bed.
Aglaia and Dashutka made themselves a bed in the tea-room and lay down side by side, while Yakov stretched himself on the counter. They neither said their prayers nor lighted the ikon lamp before lying down to sleep. All three lay awake till morning, but did not utter a single word, and it seemed to them that all night someone was walking about in the empty storey overhead.
Two days later a police inspector and the examining magistrate came from the town and made a search, first in Matvey’s room and then in the whole tavern. They questioned Yakov first of all, and he testified that on the Monday Matvey had gone to Vedenyapino to confess, and that he must have been killed by the sawyers who were working on the line.
And when the examining magistrate had asked him how it had happened that Matvey was found on the road, while his cap had turned up at home—surely he had not gone to Vedenyapino without his cap?— and why they had not found a single drop of blood beside him in the snow on the road, though his head was smashed in and his face and chest were black with blood, Yakov was confused, lost his head and answered:
“I cannot tell.”
And just what Yakov had so feared happened: the policeman came, the district police officer smoked in the prayer-room and Aglaia fell upon him with abuse and was rude to the police inspector; and afterwards when Yakov and Aglaia were led out to the yard, the peasants crowded at the gates and said, “They are taking the Godlies!” and it seemed that they were all glad.
At the inquiry the policeman stated positively that Yakov and Aglaia had killed Matvey in order not to share with him, and that Matvey had money of his own, and that if it was not found at the search evidently Yakov and Aglaia had got hold of it. And Dashutka was questioned. She said that Uncle Matvey and Aunt Aglaia quarrelled and almost fought every day over money, and that Uncle Matvey was rich, so much so that he had given someone—“his Darling”—nine hundred roubles.
Dashutka was left alone in the tavern. No one came now to drink tea or vodka, and she divided her time between cleaning up the rooms, drinking mead and eating rolls; but a few days later they questioned the signalman at the railway crossing, and he said that late on Monday evening he had seen Yakov and Dashutka driving from Limarovo. Dashutka, too, was arrested, taken to the town and put in prison. It soon became known, from what Aglaia said, that Sergey Nikanoritch had been present at the murder. A search was made in his room, and money was found in an unusual place, in his snowboots under the stove, and the money was all in small change, three hundred one-rouble notes. He swore he had made this money himself, and that he hadn’t been in the tavern for a year, but witnesses testified that he was poor and had been in great want of money of late, and that he used to go every day to the tavern to borrow from Matvey; and the policeman described how on the day of the murder he had himself gone twice to the tavern with the waiter to help him to borrow. It was recalled at this juncture that on Monday evening Sergey Nikanoritch had not been there to meet the passenger train, but had gone off somewhere. And he, too, was arrested and taken to the town.
The trial took place eleven months later.
Yakov Ivanitch looked much older and much thinner, and spoke in a low voice like a sick man. He felt weak, pitiful, lower in stature that anyone else, and it seemed as though his soul, too, like his body, had grown older and wasted, from the pangs of his conscience and from the dreams and imaginings which never left him all the while he was in prison. When it came out that he did not go to church the president of the court asked him:
“Are you a dissenter?”
“I can’t tell,” he answered.
He had no religion at all now; he knew nothing and understood nothing; and his old belief was hateful to him now, and seemed to him darkness and folly. Aglaia was not in the least subdued, and she still went on abusing the dead man, blaming him for all their misfortunes. Sergey Nikanoritch had grown a beard instead of whiskers. At the trial he was red and perspiring, and was evidently ashamed of his grey prison coat and of sitting on the same bench with humble peasants. He defended himself awkwardly, and, trying to prove that he had not been to the tavern for a whole year, got into an altercation with every witness, and the spectators laughed at him. Dashutka had grown fat in prison. At the trial she did not understand the questions put to her, and only said that when they killed Uncle Matvey she was dreadfully frightened, but afterwards she did not mind.
All four were found guilty of murder with mercenary motives. Yakov Ivanitch was sentenced to penal servitude for twenty years; Aglaia for thirteen and a half; Sergey Nikanoritch to ten; Dashutka to six.
Late one evening a foreign steamer stopped in the roads of Dué in Sahalin and asked for coal. The captain was asked to wait till morning, but he did not want to wait over an hour, saying that if the weather changed for the worse in the night there would be a risk of his having to go off without coal. In the Gulf of Tartary the weather is liable to violent changes in the course of half an hour, and then the shores of Sahalin are dangerous. And already it had turned fresh, and there was a considerable sea running.
A gang of convicts were sent to the mine from the Voevodsky prison, the grimmest and most forbidding of all the prisons in Sahalin. The coal had to be loaded upon barges, and then they had to be towed by a steam-cutter alongside the steamer which was anchored more than a quarter of a mile from the coast, and then the unloading and reloading had to begin—an exhausting task when the barge kept rocking against the steamer and the men could scarcely keep on their legs for sea-sickness. The convicts, only just roused from their sleep, still drowsy, went along the shore, stumbling in the darkness and clanking their fetters. On the left, scarcely visible, was a tall, steep, extremely gloomy-looking cliff, while on the right there was a thick impenetrable mist, in which the sea moaned with a prolonged monotonous sound, “Ah! . . . ah! . . . ah! . . . ah! . . .” And it was only when the overseer was lighting his pipe, casting as he did so a passing ray of light on the escort with a gun and on the coarse faces of two or three of the nearest convicts, or when he went with his lantern close to the water that the white crests of the foremost waves could be discerned.
One of this gang was Yakov Ivanitch, nicknamed among the convicts the “Brush,” on account of his long beard. No one had addressed him by his name or his father’s name for a long time now; they called him simply Yashka.
He was here in disgrace, as, three months after coming to Siberia, feeling an intense irresistible longing for home, he had succumbed to temptation and run away; he had soon been caught, had been sentenced to penal servitude for life and given forty lashes. Then he was punished by flogging twice again for losing his prison clothes, though on each occasion they were stolen from him. The longing for home had begun from the very time he had been brought to Odessa, and the convict train had stopped in the night at Progonnaya; and Yakov, pressing to the window, had tried to see his own home, and could see nothing in the darkness. He had no one with whom to talk of home. His sister Aglaia had been sent right across Siberia, and he did not know where she was now. Dashutka was in Sahalin, but she had been sent to live with some ex-convict in a far away settlement; there was no news of her except that once a settler who had come to the Voevodsky Prison told Yakov that Dashutka had three children. Sergey Nikanoritch was serving as a footman at a government official’s at Dué, but he could not reckon on ever seeing him, as he was ashamed of being acquainted with convicts of the peasant class.
The gang reached the mine, and the men took their places on the quay. It was said there would not be any loading, as the weather kept getting worse and the steamer was meaning to set off. They could see three lights. One of them was moving: that was the steam-cutter going to the steamer, and it seemed to be coming back to tell them whether the work was to be done or not. Shivering with the autumn cold and the damp sea mist, wrapping himself in his short torn coat, Yakov Ivanitch looked intently without blinking in the direction in which lay his home. Ever since he had lived in prison together with men banished here from all ends of the earth—with Russians, Ukrainians, Tatars, Georgians, Chinese, Gypsies, Jews— and ever since he had listened to their talk and watched their sufferings, he had begun to turn again to God, and it seemed to him at last that he had learned the true faith for which all his family, from his grandmother Avdotya down, had so thirsted, which they had sought so long and which they had never found. He knew it all now and understood where God was, and how He was to be served, and the only thing he could not understand was why men’s destinies were so diverse, why this simple faith which other men receive from God for nothing and together with their lives, had cost him such a price that his arms and legs trembled like a drunken man’s from all the horrors and agonies which as far as he could see would go on without a break to the day of his death. He looked with strained eyes into the darkness, and it seemed to him that through the thousand miles of that mist he could see home, could see his native province, his district, Progonnaya, could see the darkness, the savagery, the heartlessness, and the dull, sullen, animal indifference of the men he had left there. His eyes were dimmed with tears; but still he gazed into the distance where the pale lights of the steamer faintly gleamed, and his heart ached with yearning for home, and he longed to live, to go back home to tell them there of his new faith and to save from ruin if only one man, and to live without suffering if only for one day.
The cutter arrived, and the overseer announced in a loud voice that there would be no loading.
“Back!” he commanded. “Steady!”
They could hear the hoisting of the anchor chain on the steamer. A strong piercing wind was blowing by now; somewhere on the steep cliff overhead the trees were creaking. Most likely a storm was coming.
IWAS on my way back from evening service. The clock in the belfry of the Svyatogorsky Monastery pealed out its soft melodious chimes by way of prelude and then struck twelve. The great courtyard of the monastery stretched out at the foot of the Holy Mountains on the banks of the Donets, and, enclosed by the high hostel buildings as by a wall, seemed now in the night, when it was lighted up only by dim lanterns, lights in the windows, and the stars, a living hotch-potch full of movement, sound, and the most original confusion. From end to end, so far as the eye could see, it was all choked up with carts, old-fashioned coaches and chaises, vans, tilt-carts, about which stood crowds of horses, dark and white, and horned oxen, while people bustled about, and black long-skirted lay brothers threaded their way in and out in all directions. Shadows and streaks of light cast from the windows moved over the carts and the heads of men and horses, and in the dense twilight this all assumed the most monstrous capricious shapes: here the tilted shafts stretched upwards to the sky, here eyes of fire appeared in the face of a horse, there a lay brother grew a pair of black wings. . . . There was the noise of talk, the snorting and munching of horses, the creaking of carts, the whimpering of children. Fresh crowds kept walking in at the gate and belated carts drove up.
The pines which were piled up on the overhanging mountain, one above another, and leaned towards the roof of the hostel, gazed into the courtyard as into a deep pit, and listened in wonder; in their dark thicket the cuckoos and nightingales never ceased calling. . . . Looking at the confusion, listening to the uproar, one fancied that in this living hotch-potch no one understood anyone, that everyone was looking for something and would not find it, and that this multitude of carts, chaises and human beings could not ever succeed in getting off.
More than ten thousand people flocked to the Holy Mountains for the festivals of St. John the Divine and St. Nikolay the wonder-worker. Not only the hostel buildings, but even the bakehouse, the tailoring room, the carpenter’s shop, the carriage house, were filled to overflowing. . . . Those who had arrived towards night clustered like flies in autumn, by the walls, round the wells in the yard, or in the narrow passages of the hostel, waiting to be shown a resting-place for the night. The lay brothers, young and old, were in an incessant movement, with no rest or hope of being relieved. By day or late at night they produced the same impression of men hastening somewhere and agitated by something, yet, in spite of their extreme exhaustion, their faces remained full of courage and kindly welcome, their voices friendly, their movements rapid. . . . For everyone who came they had to find a place to sleep, and to provide food and drink; to those who were deaf, slow to understand, or profuse in questions, they had to give long and wearisome explanations, to tell them why there were no empty rooms, at what o’clock the service was to be where holy bread was sold, and so on. They had to run, to carry, to talk incessantly, but more than that, they had to be polite, too, to be tactful, to try to arrange that the Greeks from Mariupol, accustomed to live more comfortably than the Little Russians, should be put with other Greeks, that some shopkeeper from Bahmut or Lisitchansk, dressed like a lady, should not be offended by being put with peasants. There were continual cries of: “Father, kindly give us some kvass! Kindly give us some hay!” or “Father, may I drink water after confession?” And the lay brother would have to give out kvass or hay or to answer: “Address yourself to the priest, my good woman, we have not the authority to give permission.” Another question would follow, “Where is the priest then?” and the lay brother would have to explain where was the priest’s cell. With all this bustling activity, he yet had to make time to go to service in the church, to serve in the part devoted to the gentry, and to give full answers to the mass of necessary and unnecessary questions which pilgrims of the educated class are fond of showering about them. Watching them during the course of twenty-four hours, I found it hard to imagine when these black moving figures sat down and when they slept.
When, coming back from the evening service, I went to the hostel in which a place had been assigned me, the monk in charge of the sleeping quarters was standing in the doorway, and beside him, on the steps, was a group of several men and women dressed like townsfolk.
“Sir,” said the monk, stopping me, “will you be so good as to allow this young man to pass the night in your room? If you would do us the favour! There are so many people and no place left—it is really dreadful!”
And he indicated a short figure in a light overcoat and a straw hat. I consented, and my chance companion followed me. Unlocking the little padlock on my door, I was always, whether I wanted to or not, obliged to look at the picture that hung on the doorpost on a level with my face. This picture with the title, “A Meditation on Death,” depicted a monk on his knees, gazing at a coffin and at a skeleton laying in it. Behind the man’s back stood another skeleton, somewhat more solid and carrying a scythe.
“There are no bones like that,” said my companion, pointing to the place in the skeleton where there ought to have been a pelvis. “Speaking generally, you know, the spiritual fare provided for the people is not of the first quality,” he added, and heaved through his nose a long and very melancholy sigh, meant to show me that I had to do with a man who really knew something about spiritual fare.
While I was looking for the matches to light a candle he sighed once more and said:
“When I was in Harkov I went several times to the anatomy theatre and saw the bones there; I have even been in the mortuary. Am I not in your way?”
My room was small and poky, with neither table nor chairs in it, but quite filled up with a chest of drawers by the window, the stove and two little wooden sofas which stood against the walls, facing one another, leaving a narrow space to walk between them. Thin rusty-looking little mattresses lay on the little sofas, as well as my belongings. There were two sofas, so this room was evidently intended for two, and I pointed out the fact to my companion.
“They will soon be ringing for mass, though,” he said, “and I shan’t have to be in your way very long.”
Still under the impression that he was in my way and feeling awkward, he moved with a guilty step to his little sofa, sighed guiltily and sat down. When the tallow candle with its dim, dilatory flame had left off flickering and burned up sufficiently to make us both visible, I could make out what he was like. He was a young man of two-and-twenty, with a round and pleasing face, dark childlike eyes, dressed like a townsman in grey cheap clothes, and as one could judge from his complexion and narrow shoulders, not used to manual labour. He was of a very indefinite type; one could take him neither for a student nor for a man in trade, still less for a workman. But looking at his attractive face and childlike friendly eyes, I was unwilling to believe he was one of those vagabond impostors with whom every conventual establishment where they give food and lodging is flooded, and who give themselves out as divinity students, expelled for standing up for justice, or for church singers who have lost their voice. . . . There was something characteristic, typical, very familiar in his face, but what exactly, I could not remember nor make out.
For a long time he sat silent, pondering. Probably because I had not shown appreciation of his remarks about bones and the mortuary, he thought that I was ill-humoured and displeased at his presence. Pulling a sausage out of his pocket, he turned it about before his eyes and said irresolutely:
“Excuse my troubling you, . . . have you a knife?”
I gave him a knife.
“The sausage is disgusting,” he said, frowning and cutting himself off a little bit. “In the shop here they sell you rubbish and fleece you horribly. . . . I would offer you a piece, but you would scarcely care to consume it. Will you have some?”
In his language, too, there was something typical that had a very great deal in common with what was characteristic in his face, but what it was exactly I still could not decide. To inspire confidence and to show that I was not ill-humoured, I took some of the proffered sausage. It certainly was horrible; one needed the teeth of a good house-dog to deal with it. As we worked our jaws we got into conversation; we began complaining to each other of the lengthiness of the service.
“The rule here approaches that of Mount Athos,” I said; “but at Athos the night services last ten hours, and on great feast-days —fourteen! You should go there for prayers!”
“Yes,” answered my companion, and he wagged his head, “I have been here for three weeks. And you know, every day services, every day services. On ordinary days at midnight they ring for matins, at five o’clock for early mass, at nine o’clock for late mass. Sleep is utterly out of the question. In the daytime there are hymns of praise, special prayers, vespers. . . . And when I was preparing for the sacrament I was simply dropping from exhaustion.” He sighed and went on: “And it’s awkward not to go to church. . . . The monks give one a room, feed one, and, you know, one is ashamed not to go. One wouldn’t mind standing it for a day or two, perhaps, but three weeks is too much—much too much! Are you here for long?”
“I am going to-morrow evening.”
“But I am staying another fortnight.”
“But I thought it was not the rule to stay for so long here?” I said.
“Yes, that’s true: if anyone stays too long, sponging on the monks, he is asked to go. Judge for yourself, if the proletariat were allowed to stay on here as long as they liked there would never be a room vacant, and they would eat up the whole monastery. That’s true. But the monks make an exception for me, and I hope they won’t turn me out for some time. You know I am a convert.”
“You mean?”
“I am a Jew baptized. . . . Only lately I have embraced orthodoxy.”
Now I understood what I had before been utterly unable to understand from his face: his thick lips, and his way of twitching up the right corner of his mouth and his right eyebrow, when he was talking, and that peculiar oily brilliance of his eyes which is only found in Jews. I understood, too, his phraseology. . . . From further conversation I learned that his name was Alexandr Ivanitch, and had in the past been Isaac, that he was a native of the Mogilev province, and that he had come to the Holy Mountains from Novotcherkassk, where he had adopted the orthodox faith.
Having finished his sausage, Alexandr Ivanitch got up, and, raising his right eyebrow, said his prayer before the ikon. The eyebrow remained up when he sat down again on the little sofa and began giving me a brief account of his long biography.
“From early childhood I cherished a love for learning,” he began in a tone which suggested he was not speaking of himself, but of some great man of the past. “My parents were poor Hebrews; they exist by buying and selling in a small way; they live like beggars, you know, in filth. In fact, all the people there are poor and superstitious; they don’t like education, because education, very naturally, turns a man away from religion. . . . They are fearful fanatics. . . . Nothing would induce my parents to let me be educated, and they wanted me to take to trade, too, and to know nothing but the Talmud. . . . But you will agree, it is not everyone who can spend his whole life struggling for a crust of bread, wallowing in filth, and mumbling the Talmud. At times officers and country gentlemen would put up at papa’s inn, and they used to talk a great deal of things which in those days I had never dreamed of; and, of course, it was alluring and moved me to envy. I used to cry and entreat them to send me to school, but they taught me to read Hebrew and nothing more. Once I found a Russian newspaper, and took it home with me to make a kite of it. I was beaten for it, though I couldn’t read Russian. Of course, fanaticism is inevitable, for every people instinctively strives to preserve its nationality, but I did not know that then and was very indignant. . . .”
Having made such an intellectual observation, Isaac, as he had been, raised his right eyebrow higher than ever in his satisfaction and looked at me, as it were, sideways, like a cock at a grain of corn, with an air as though he would say: “Now at last you see for certain that I am an intellectual man, don’t you?” After saying something more about fanaticism and his irresistible yearning for enlightenment, he went on:
“What could I do? I ran away to Smolensk. And there I had a cousin who relined saucepans and made tins. Of course, I was glad to work under him, as I had nothing to live upon; I was barefoot and in rags. . . . I thought I could work by day and study at night and on Saturdays. And so I did, but the police found out I had no passport and sent me back by stages to my father. . . .”
Alexandr Ivanitch shrugged one shoulder and sighed.
“What was one to do?” he went on, and the more vividly the past rose up before his mind, the more marked his Jewish accent became. “My parents punished me and handed me over to my grandfather, a fanatical old Jew, to be reformed. But I went off at night to Shklov. And when my uncle tried to catch me in Shklov, I went off to Mogilev; there I stayed two days and then I went off to Starodub with a comrade.”
Later on he mentioned in his story Gonel, Kiev, Byelaya, Tserkov, Uman, Balt, Bendery and at last reached Odessa.
“In Odessa I wandered about for a whole week, out of work and hungry, till I was taken in by some Jews who went about the town buying second-hand clothes. I knew how to read and write by then, and had done arithmetic up to fractions, and I wanted to go to study somewhere, but I had not the means. What was I to do? For six months I went about Odessa buying old clothes, but the Jews paid me no wages, the rascals. I resented it and left them. Then I went by steamer to Perekop.”
“What for?”
“Oh, nothing. A Greek promised me a job there. In short, till I was sixteen I wandered about like that with no definite work and no roots till I got to Poltava. There a student, a Jew, found out that I wanted to study, and gave me a letter to the Harkov students. Of course, I went to Harkov. The students consulted together and began to prepare me for the technical school. And, you know, I must say the students that I met there were such that I shall never forget them to the day of my death. To say nothing of their giving me food and lodging, they set me on the right path, they made me think, showed me the object of life. Among them were intellectual remarkable people who by now are celebrated. For instance, you have heard of Grumaher, haven’t you?”
“No, I haven’t.”
“You haven’t! He wrote very clever articles in theHarkov Gazette, and was preparing to be a professor. Well, I read a great deal and attended the student’s societies, where you hear nothing that is commonplace. I was working up for six months, but as one has to have been through the whole high-school course of mathematics to enter the technical school, Grumaher advised me to try for the veterinary institute, where they admit high-school boys from the sixth form. Of course, I began working for it. I did not want to be a veterinary surgeon but they told me that after finishing the course at the veterinary institute I should be admitted to the faculty of medicine without examination. I learnt all Kühner; I could read Cornelius Nepos,à livre ouvert; and in Greek I read through almost all Curtius. But, you know, one thing and another, . . . the students leaving and the uncertainty of my position, and then I heard that my mamma had come and was looking for me all over Harkov. Then I went away. What was I to do? But luckily I learned that there was a school of mines here on the Donets line. Why should I not enter that? You know the school of mines qualifies one as a mining foreman—a splendid berth. I know of mines where the foremen get a salary of fifteen hundred a year. Capital. . . . I entered it. . . .”
With an expression of reverent awe on his face Alexandr Ivanitch enumerated some two dozen abstruse sciences in which instruction was given at the school of mines; he described the school itself, the construction of the shafts, and the condition of the miners. . . . Then he told me a terrible story which sounded like an invention, though I could not help believing it, for his tone in telling it was too genuine and the expression of horror on his Semitic face was too evidently sincere.
“While I was doing the practical work, I had such an accident one day!” he said, raising both eyebrows. “I was at a mine here in the Donets district. You have seen, I dare say, how people are let down into the mine. You remember when they start the horse and set the gates moving one bucket on the pulley goes down into the mine, while the other comes up; when the first begins to come up, then the second goes down—exactly like a well with two pails. Well, one day I got into the bucket, began going down, and can you fancy, all at once I heard, Trrr! The chain had broken and I flew to the devil together with the bucket and the broken bit of chain. . . . I fell from a height of twenty feet, flat on my chest and stomach, while the bucket, being heavier, reached the bottom before me, and I hit this shoulder here against its edge. I lay, you know, stunned. I thought I was killed, and all at once I saw a fresh calamity: the other bucket, which was going up, having lost the counter-balancing weight, was coming down with a crash straight upon me. . . . What was I to do? Seeing the position, I squeezed closer to the wall, crouching and waiting for the bucket to come full crush next minute on my head. I thought of papa and mamma and Mogilev and Grumaher. . . . I prayed. . . . But happily . . . it frightens me even to think of it. . . .”
Alexandr Ivanitch gave a constrained smile and rubbed his forehead with his hand.
“But happily it fell beside me and only caught this side a little. . . . It tore off coat, shirt and skin, you know, from this side. . . . The force of it was terrific. I was unconscious after it. They got me out and sent me to the hospital. I was there four months, and the doctors there said I should go into consumption. I always have a cough now and a pain in my chest. And my psychic condition is terrible. . . . When I am alone in a room I feel overcome with terror. Of course, with my health in that state, to be a mining foreman is out of the question. I had to give up the school of mines. . . .”
“And what are you doing now?” I asked.
“I have passed my examination as a village schoolmaster. Now I belong to the orthodox church, and I have a right to be a teacher. In Novotcherkassk, where I was baptized, they took a great interest in me and promised me a place in a church parish school. I am going there in a fortnight, and shall ask again.”
Alexandr Ivanitch took off his overcoat and remained in a shirt with an embroidered Russian collar and a worsted belt.
“It is time for bed,” he said, folding his overcoat for a pillow, and yawning. “Till lately, you know, I had no knowledge of God at all. I was an atheist. When I was lying in the hospital I thought of religion, and began reflecting on that subject. In my opinion, there is only one religion possible for a thinking man, and that is the Christian religion. If you don’t believe in Christ, then there is nothing else to believe in, . . . is there? Judaism has outlived its day, and is preserved only owing to the peculiarities of the Jewish race. When civilization reaches the Jews there will not be a trace of Judaism left. All young Jews are atheists now, observe. The New Testament is the natural continuation of the Old, isn’t it?”
I began trying to find out the reasons which had led him to take so grave and bold a step as the change of religion, but he kept repeating the same, “The New Testament is the natural continuation of the Old”—a formula obviously not his own, but acquired— which did not explain the question in the least. In spite of my efforts and artifices, the reasons remained obscure. If one could believe that he had embraced Orthodoxy from conviction, as he said he had done, what was the nature and foundation of this conviction it was impossible to grasp from his words. It was equally impossible to assume that he had changed his religion from interested motives: his cheap shabby clothes, his going on living at the expense of the convent, and the uncertainty of his future, did not look like interested motives. There was nothing for it but to accept the idea that my companion had been impelled to change his religion by the same restless spirit which had flung him like a chip of wood from town to town, and which he, using the generally accepted formula, called the craving for enlightenment.
Before going to bed I went into the corridor to get a drink of water. When I came back my companion was standing in the middle of the room, and he looked at me with a scared expression. His face looked a greyish white, and there were drops of perspiration on his forehead.
“My nerves are in an awful state,” he muttered with a sickly smile,” awful! It’s acute psychological disturbance. But that’s of no consequence.”
And he began reasoning again that the New Testament was a natural continuation of the Old, that Judaism has outlived its day. . . . Picking out his phrases, he seemed to be trying to put together the forces of his conviction and to smother with them the uneasiness of his soul, and to prove to himself that in giving up the religion of his fathers he had done nothing dreadful or peculiar, but had acted as a thinking man free from prejudice, and that therefore he could boldly remain in a room all alone with his conscience. He was trying to convince himself, and with his eyes besought my assistance.
Meanwhile a big clumsy wick had burned up on our tallow candle. It was by now getting light. At the gloomy little window, which was turning blue, we could distinctly see both banks of the Donets River and the oak copse beyond the river. It was time to sleep.
“It will be very interesting here to-morrow,” said my companion when I put out the candle and went to bed. “After early mass, the procession will go in boats from the Monastery to the Hermitage.”
Raising his right eyebrow and putting his head on one side, he prayed before the ikons, and, without undressing, lay down on his little sofa.
“Yes,” he said, turning over on the other side.
“Why yes?” I asked.
“When I accepted orthodoxy in Novotcherkassk my mother was looking for me in Rostov. She felt that I meant to change my religion,” he sighed, and went on: “It is six years since I was there in the province of Mogilev. My sister must be married by now.”
After a short silence, seeing that I was still awake, he began talking quietly of how they soon, thank God, would give him a job, and that at last he would have a home of his own, a settled position, his daily bread secure. . . . And I was thinking that this man would never have a home of his own, nor a settled position, nor his daily bread secure. He dreamed aloud of a village school as of the Promised Land; like the majority of people, he had a prejudice against a wandering life, and regarded it as something exceptional, abnormal and accidental, like an illness, and was looking for salvation in ordinary workaday life. The tone of his voice betrayed that he was conscious of his abnormal position and regretted it. He seemed as it were apologizing and justifying himself.
Not more than a yard from me lay a homeless wanderer; in the rooms of the hostels and by the carts in the courtyard among the pilgrims some hundreds of such homeless wanderers were waiting for the morning, and further away, if one could picture to oneself the whole of Russia, a vast multitude of such uprooted creatures was pacing at that moment along highroads and side-tracks, seeking something better, or were waiting for the dawn, asleep in wayside inns and little taverns, or on the grass under the open sky. . . . As I fell asleep I imagined how amazed and perhaps even overjoyed all these people would have been if reasoning and words could be found to prove to them that their life was as little in need of justification as any other. In my sleep I heard a bell ring outside as plaintively as though shedding bitter tears, and the lay brother calling out several times:
“Lord Jesus Christ, Son of God, have mercy upon us! Come to mass!”
When I woke up my companion was not in the room. It was sunny and there was a murmur of the crowds through the window. Going out, I learned that mass was over and that the procession had set off for the Hermitage some time before. The people were wandering in crowds upon the river bank and, feeling at liberty, did not know what to do with themselves: they could not eat or drink, as the late mass was not yet over at the Hermitage; the Monastery shops where pilgrims are so fond of crowding and asking prices were still shut. In spite of their exhaustion, many of them from sheer boredom were trudging to the Hermitage. The path from the Monastery to the Hermitage, towards which I directed my steps, twined like a snake along the high steep bank, going up and down and threading in and out among the oaks and pines. Below, the Donets gleamed, reflecting the sun; above, the rugged chalk cliff stood up white with bright green on the top from the young foliage of oaks and pines, which, hanging one above another, managed somehow to grow on the vertical cliff without falling. The pilgrims trailed along the path in single file, one behind another. The majority of them were Little Russians from the neighbouring districts, but there were many from a distance, too, who had come on foot from the provinces of Kursk and Orel; in the long string of varied colours there were Greek settlers, too, from Mariupol, strongly built, sedate and friendly people, utterly unlike their weakly and degenerate compatriots who fill our southern seaside towns. There were men from the Donets, too, with red stripes on their breeches, and emigrants from the Tavritchesky province. There were a good many pilgrims of a nondescript class, like my Alexandr Ivanitch; what sort of people they were and where they came from it was impossible to tell from their faces, from their clothes, or from their speech. The path ended at the little landing-stage, from which a narrow road went to the left to the Hermitage, cutting its way through the mountain. At the landing-stage stood two heavy big boats of a forbidding aspect, like the New Zealand pirogues which one may see in the works of Jules Verne. One boat with rugs on the seats was destined for the clergy and the singers, the other without rugs for the public. When the procession was returning I found myself among the elect who had succeeded in squeezing themselves into the second. There were so many of the elect that the boat scarcely moved, and one had to stand all the way without stirring and to be careful that one’s hat was not crushed. The route was lovely. Both banks—one high, steep and white, with overhanging pines and oaks, with the crowds hurrying back along the path, and the other shelving, with green meadows and an oak copse bathed in sunshine—looked as happy and rapturous as though the May morning owed its charm only to them. The reflection of the sun in the rapidly flowing Donets quivered and raced away in all directions, and its long rays played on the chasubles, on the banners and on the drops splashed up by the oars. The singing of the Easter hymns, the ringing of the bells, the splash of the oars in the water, the calls of the birds, all mingled in the air into something tender and harmonious. The boat with the priests and the banners led the way; at its helm the black figure of a lay brother stood motionless as a statue.
When the procession was getting near the Monastery, I noticed Alexandr Ivanitch among the elect. He was standing in front of them all, and, his mouth wide open with pleasure and his right eyebrow cocked up, was gazing at the procession. His face was beaming; probably at such moments, when there were so many people round him and it was so bright, he was satisfied with himself, his new religion, and his conscience.
When a little later we were sitting in our room, drinking tea, he still beamed with satisfaction; his face showed that he was satisfied both with the tea and with me, that he fully appreciated my being an intellectual, but that he would know how to play his part with credit if any intellectual topic turned up. . . .
“Tell me, what psychology ought I to read?” he began an intellectual conversation, wrinkling up his nose.
“Why, what do you want it for?”
“One cannot be a teacher without a knowledge of psychology. Before teaching a boy I ought to understand his soul.”
I told him that psychology alone would not be enough to make one understand a boy’s soul, and moreover psychology for a teacher who had not yet mastered the technical methods of instruction in reading, writing, and arithmetic would be a luxury as superfluous as the higher mathematics. He readily agreed with me, and began describing how hard and responsible was the task of a teacher, how hard it was to eradicate in the boy the habitual tendency to evil and superstition, to make him think honestly and independently, to instil into him true religion, the ideas of personal dignity, of freedom, and so on. In answer to this I said something to him. He agreed again. He agreed very readily, in fact. Obviously his brain had not a very firm grasp of all these “intellectual subjects.”
Up to the time of my departure we strolled together about the Monastery, whiling away the long hot day. He never left my side a minute; whether he had taken a fancy to me or was afraid of solitude, God only knows! I remember we sat together under a clump of yellow acacia in one of the little gardens that are scattered on the mountain side.
“I am leaving here in a fortnight,” he said; “it is high time.”
“Are you going on foot?”
“From here to Slavyansk I shall walk, then by railway to Nikitovka; from Nikitovka the Donets line branches off, and along that branch line I shall walk as far as Hatsepetovka, and there a railway guard, I know, will help me on my way.”
I thought of the bare, deserted steppe between Nikitovka and Hatsepetovka, and pictured to myself Alexandr Ivanitch striding along it, with his doubts, his homesickness, and his fear of solitude . . . . He read boredom in my face, and sighed.
“And my sister must be married by now,” he said, thinking aloud, and at once, to shake off melancholy thoughts, pointed to the top of the rock and said:
“From that mountain one can see Izyum.”