But let’s leave that. One way or another, a lull came. I simply understood that I had to get well at all costs and as soon as possible, so that I could begin to act as soon as possible, and therefore I resolved to live hygienically and obey the doctor (whoever he was), and with extreme reasonableness (the fruit of breadth) I put off stormy designs till the day of my going out, that is, till my recovery. How all these peaceful impressions and the enjoyment of the lull could combine with a painfully sweet and anxious throbbing of the heart at the anticipation of imminent, stormy decisions—I don’t know, but, again, I attribute it all to “breadth.” But the former recent restlessness was no longer in me; I put it all off for a while, no longer trembling before the future as just recently, but like a rich man assured of his means and powers. My arrogance and defiance of the fate awaiting me swelled more and more, partly, I suppose, from my now actual recovery and the quick return of my vital forces. It is these several days of final and even actual recovery that I recall now with full pleasure.
Oh, they forgave me everything, that is, my outburst, and these were the very same people I had called unseemly to their faces! I like that in people, I call it intelligence of the heart; at least it attracted me at once—to a certain degree, of course. Versilov and I, for instance, went on speaking like the best acquaintances, but to a certain degree: as soon as there was a glimpse of too much expansiveness (and there were glimpses), we both restrained ourselves at once, as if a bit ashamed of something. There are occasions when the victor can’t help being ashamed before the one he has vanquished, precisely for having overcome him. The victor was obviously I; and I was ashamed.
That morning, that is, when I got out of bed after the relapse of my illness, he came to see me, and then I learned from him for the first time about their agreement concerning mama and Makar Ivanovich; he also observed that, though the old man felt better, the doctor would not answer positively for him. I gave him my heartfelt promise to behave more prudently in the future. As Versilov was telling me all that, I then suddenly noticed for the first time that he himself was extremely and sincerely concerned for this old man, that is, far more than I would have expected from a man like him, and that he looked upon him as a being for some reason especially dear to him, and not only because of mama. This interested me at once, almost surprised me, and, I confess, without Versilov I might out of inattention have missed and failed to appreciate much in this old man, who left one of the most lasting and original impressions in my heart.
Versilov seemed to have fears about my attitude towards Makar Ivanovich; that is, he trusted neither my intelligence nor my tact, and therefore he was extremely pleased later, when he discerned that I could occasionally understand how to treat a person of totally different notions and views—in short, that I was able to be both yielding and broad when necessary. I also confess (without humiliating myself, I think) that in this being who was from the people I found something totally new for me in regard to certain feelings and views, something unknown to me, something much clearer and more comforting than the way I myself had understood these things before. Nevertheless, it was sometimes impossible not to get simply beside oneself from certain decided prejudices which he believed with the most shocking calmness and steadfastness. But here, of course, only his lack of education was to blame, while his soul was rather well organized, even so well that I’ve never yet come across anything better of its kind in people.
II
WHAT WAS MOST attractive about him, as I’ve already noted above, was his extreme candor and the absence of the slightest self-love; the feeling was of an almost sinless heart. There was “mirth” of heart, and therefore also “seemliness.” He loved the word “mirth” very much and used it often. True, one sometimes found a sort of morbid rapture in him, as it were, a sort of morbidity of tenderness—in part, I suppose, due also to the fever which, truly speaking, never left him all that time; but that did not interfere with the seemliness. There were also contrasts: alongside an astonishing simpleheartedness, sometimes completely unaware of irony (often to my vexation), there also lived in him a sort of clever subtlety, most often in polemical clashes. And he liked polemics, but only occasionally and in his own way. It was evident that he had walked a lot through Russia, had heard a lot, but, I repeat, he liked tender feeling most of all, and therefore all that led to it, and he himself liked to tell things that moved people to tenderness. Generally he liked telling stories. I heard a lot from him both about his own wanderings and various legends from the lives of the most ancient “ascetics.” I’m not familiar with these things, but I think he distorted a lot in these legends, having learned them mostly by word of mouth from simple folk. It was simply impossible to accept certain things. But alongside obvious alterations or simple lies, there were always flashes of something astonishingly wholesome, full of popular feeling, and always conducive to tenderness . . . Among these stories, for instance, I remember a long one, “The Life of Mary of Egypt.”7 Up to that time I had had no conception of this “Life,” nor of almost any like it. I’ll say outright: it was almost impossible to endure it without tears, and not from tender feeling, but from some sort of strange rapture. You felt something extraordinary and hot, like that scorching sandy desert with its lions, in which the saint wandered. However, I don’t want to speak of it, and am also not competent.
Besides tenderness, I liked in him certain sometimes extremely original views of certain still quite disputable things in modern reality. He once told, for instance, a recent story about a discharged soldier; he was almost a witness to this event. A soldier came home from the service, back to the peasants, and he didn’t like living with the peasants again, and the peasants didn’t like him either. The man went astray, took to drinking, and robbed somebody somewhere; there was no firm evidence, but they seized him anyhow and took him to court. In court his lawyer all but vindicated him—there was no evidence, and that was that—when suddenly the man listened, listened, and suddenly stood up and interrupted the lawyer: “No, you quit talking.” And he told everything “to the last speck”; he confessed everything, with tears and repentance. The jury went and locked themselves in for the decision, then suddenly they all come out: “No, not guilty.” Everybody shouted, rejoiced, and the soldier just stood rooted to the spot, as if he’d turned into a post, didn’t understand anything; nor did he understand anything from what the magistrate told him in admonition as he let him go. The soldier was set free again, and still didn’t believe it. He began to be anguished, brooded, didn’t eat, didn’t drink, didn’t speak to people, and on the fifth day he up and hanged himself. “That’s how it is to live with a sin on your soul!” Makar Ivanovich concluded. This story is, of course, a trifling one, and there’s an endless number of them now in all the newspapers, but I liked the tone of it, and most of all a few little phrases, decidedly with a new thought in them. Speaking, for instance, of how the soldier returned to his village and the peasants didn’t like him, Makar Ivanovich said, “And you know what a soldier is: a soldier is a peasant gone bad.” Speaking later about the lawyer who all but won the case, he also said: “And you know what a lawyer is: a lawyer is a hired conscience.” He uttered both of these expressions without any effort and unaware of having done so, and yet in these two expressions there is a whole special view of both subjects, and though, of course, it doesn’t belong to the whole people, still it’s Makar Ivanovich’s own and not borrowed! These ready notions among the people to do with certain subjects are sometimes wonderful in their originality.
“And how do you look at the sin of suicide, Makar Ivanovich?” I asked him on the same occasion.
“Suicide is the greatest human sin,” he answered with a sigh, “but the Lord alone is the only judge here, for He alone knows everything—every limit and every measure. But we’re bounden to pray for such a sinner. Each time you hear of such a sin, then before you go to sleep, pray for the sinner tenderly; at least sigh for him to God; even if you didn’t know him at all—yo
ur prayer for him will get through the better.”
“But will my prayer help him if he’s already condemned?”
“But how do you know? There are many, oh, many who don’t believe and deafen ignorant people’s ears with it; but don’t listen, for they don’t know where they’re straying themselves. A prayer from a still-living person for a condemned one truly gets through. How is it for someone who has nobody to pray for him? So when you stand and pray before you go to sleep, add at the end: ‘And have mercy, Lord Jesus, on all those who have nobody to pray for them.’ This prayer really gets through and is pleasing. And also for all the sinners who are still living: ‘Lord, who knowest all destinies, save all the unrepentant’—that’s also a good prayer.”
I promised him that I would pray, feeling that by this promise I would give him the greatest satisfaction. And in fact joy shone in his face; but I hasten to add that he never treated me condescendingly on such occasions, that is, as an old man would treat some adolescent; on the contrary, he quite often liked listening to me himself, even listened with delight, on various themes, supposing that, though he had to do with a “young one,” as he put it in his lofty style (he knew very well that the way to put it would be “youth,” and not “young one”), at the same time this “young one,” as he understood, was infinitely higher than he in education. He liked, for instance, to speak very often about the hermitic life and placed the “hermitage” incomparably higher than “wanderings.” I hotly objected to him, insisting on the egoism of those people, who abandon the world and the benefit they might produce for mankind solely for the egoistic idea of their own salvation. At first he didn’t understand, I even suspect he didn’t understand at all; but he defended the hermitic life very strongly: “At first you’re sorry for yourself, of course (that is, when you’ve settled in the hermitage)—well, but after that you rejoice more and more every day, and then you see God.” Here I developed before him a full picture of the useful activity in the world of the scholar, the doctor, or the friend of mankind in general, and I brought him to real ecstasy, because I myself spoke ardently; he yessed me every minute: “Right, dear, right, God bless you, you think according to the truth.” But when I finished, he still did not quite agree: “That’s all so,” he sighed deeply, “but how many are there who will endure and not get distracted? Though money is not a god yet, it’s at least a half-god—a great temptation; and then there’s the female sex, there’s self-conceit and envy. So they’ll forget the great cause and busy themselves with the little one. A far cry from the hermitic life. In the hermitage a man strengthens himself even for every sort of deed. My friend! What is there in the world?” he exclaimed with great feeling. “Isn’t it only a dream? Take some sand and sow it on a stone; when yellow sand sprouts for you on that stone, then your dream will come true in this world—that’s the saying among us. Not so with Christ: ‘Go and give away your riches and become the servant of all.’ And you’ll become inestimably richer than before; for not only in food, nor in costly clothing, nor in pride nor envy will you be happy, but in immeasurably multiplied love. Not little riches now, not a hundred thousand, not a million, but you’ll acquire the whole world! Now we gather without satiety and squander senselessly, but then there will be no orphans or beggars, for all are mine, all are dear, I’ve acquired them all, bought them all to a man! Now it’s not a rare thing that a very rich and noble man is indifferent to the number of his days, and doesn’t know what amusement to think up; but then our days will multiply as if a thousandfold, for you won’t want to lose a single minute, but will feel each one in your heart’s mirth. And then you’ll acquire wisdom, not from books only, but you’ll be with God himself face to face; and the earth will shine brighter than the sun, and there will be neither sadness nor sighing, but only a priceless paradise . . .”
It was these ecstatic outbursts that Versilov seemed to like greatly. That time he was there in the room.
“Makar Ivanovich!” I interrupted him suddenly, growing excited myself beyond all measure (I remember that evening), “but in that case it’s communism you’re preaching, decidedly communism!”
And as he knew decidedly nothing about communist doctrine, and was hearing the word itself for the first time, I immediately began to expound for him everything I knew on the subject. I confess I knew little and that confusedly, and I’m not quite competent now either, but what I knew I expounded with great ardor, heedless of anything. To this day I recall with pleasure the extraordinary impression I made on the old man. It wasn’t even an impression, but almost a shock. At the same time he was terribly interested in the historical details: “Where? How? Who set it up? Who said it?” Incidentally, I’ve noticed that this is generally a quality of simple people: they won’t be satisfied with a general idea, if they get very interested, but will unfailingly demand the most firm and precise details. I was confused about the details, though, and as Versilov was there, I was a little embarrassed before him, and that made me still more excited. The end was that Makar Ivanovich, moved to tenderness, finally could only repeat “Right, right!” after each word, obviously without understanding and having lost the thread. I became vexed, but Versilov suddenly interrupted the conversation, stood up, and announced that it was time to go to bed. We were all together then, and it was late. When he peeked into my room a few minutes later, I asked him at once how he looked at Makar Ivanovich in general, and what he thought of him. Versilov smiled merrily (but not at all at my mistakes about communism—on the contrary, he didn’t mention them). I repeat again: he decidedly cleaved, as it were, to Makar Ivanovich, and I often caught an extremely attractive smile on his face as he listened to the old man. However, the smile did not prevent criticism.
“Makar Ivanovich, first of all, is not a peasant, but a household serf,” he pronounced with great readiness, “a former household serf and a former servant, born a servant and from a servant. Household serfs and servants shared a great deal in the interests of their masters’ private, spiritual, and intellectual life in the old days. Note that Makar Ivanovich to this day is interested most of all in the events of life among the gentry and in high society. You don’t know yet to what degree he’s interested in certain recent events in Russia. Do you know that he’s a great politician? He’d give anything to know who is at war, and where, and whether we’ll go to war. In former times I used to bring him to a state of bliss with such conversations. He has great respect for science, and of all sciences he likes astronomy the most. For all that, he has worked out something so independent in himself that he won’t be budged from it for anything. He has convictions, firm ones, rather clear . . . and true. For all his perfect ignorance, he’s capable of astounding you by being unexpectedly familiar with certain notions you wouldn’t suppose him to have. He delights in praising the hermitic life, but not for anything would he go to a hermitage or a monastery, because he is in the highest degree a ‘vagrant,’ as Alexander Semyonovich nicely called him—with whom, to mention it in passing, you needn’t be angry. Well, what else, finally: he’s something of an artist, has many words of his own, but also not of his own. He’s somewhat lame in logical explanations, at times very abstract; has fits of sentimentality, but of a completely popular sort, or, better, has fits of that generally popular tenderness that our people introduce so broadly into their religious feeling. Of his purity of heart and lack of malice I won’t speak: it’s not for us to get started on that theme . . .”
III
TO FINISH WITH the characterization of Makar Ivanovich, I shall tell one of his stories from his own private life. His stories had a strange character, or rather, they had no general character at all; it was impossible to squeeze any moral or any general trend out of them, unless it was that they were all more or less moving. But there were also some that were not moving, that were even quite merry, that even made fun of wayward monks, so that he directly harmed his idea by telling them—which I pointed out to him; but he didn’t understand what I meant to say. Sometimes
it was hard to make out what prompted him to this storytelling, so that I even wondered at such loquacity and ascribed it in part to old age and to his ailing condition.
“He’s not what he used to be,” Versilov once whispered to me, “he used to be not at all like this. He’ll die soon, much sooner than we think, and we must be prepared.”
I forgot to mention that something like “evenings” had been established among us. Besides mama, who wouldn’t leave Makar Ivanovich’s side, Versilov always came to his little room in the evenings; I, too, always came, and couldn’t be anywhere else; during the last few days, Liza almost always came, though later than everyone else, and almost always sat silently. Tatyana Pavlovna also came sometimes, though rarely, and sometimes the doctor. It suddenly happened somehow that I became friends with the doctor; not very much, but at least there were none of my former outbursts. I liked his simplicity, as it were, which I finally discerned in him, and the certain attachment he had to our family, so that I finally ventured to forgive him his medical arrogance and, on top of that, taught him to wash his hands and clean his fingernails, if he was incapable of wearing clean linen. I explained to him directly that it was not at all for the sake of foppishness or any sort of fine arts, but that cleanliness was a natural part of a doctor’s profession, and I proved it to him. Finally, Lukerya often came to the door from her kitchen and, standing behind it, listened to Makar Ivanovich’s stories. Versilov once called her out from behind the door and invited her to sit with us. I liked that; but from then on she stopped coming to the door. Their ways!
The Adolescent Page 49