The Tales of Chekhov

by Anton Chekhov

  VII

  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.

  Uprooted

  An Incident of My Travels

  I

  was 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 ser
vice 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 I 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 l
ike 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.”