Twelve years ago I published my novel The Village. This was the first of a whole series of works which depicted the Russian character without adornment, the Russian soul, its peculiar complexity, its depths, both bright and dark, though almost invariably tragic. On the part of the Russian critics and among the Russian intellectuals, where “the people” had nearly always been idealized, owing to numerous Russian conditions sui generis, and, of late, merely because of the ignorance of the people, or for political reasons—these “merciless” works of mine called forth passionate controversies and, as a final result, brought me what is called success, success strengthened still further by my subsequent works.
During those years I felt my hand growing firmer every hour; I felt that the powers which had accumulated and matured in me, passionately and boldly, demanded an outlet. Just then the World War broke out and afterwards the Russian Revolution came. I was not among those who were taken unawares by these events, for whom their extent and beastliness were a complete surprise; yet the reality has surpassed all my expectations.
What the Russian Revolution turned into very soon, none will comprehend who has not seen it. This spectacle was utterably unbearable to anyone who had not ceased to be a man in the image and likeness of God, and all who had a chance to flee, fled from Russia. Flight was sought by the vast majority of the most prominent Russian writers, primarily, because in Russia there awaited them either senseless death at the hands of the first chance miscreant, drunk with licentiousness and impunity, with rapine, with wine, with blood, with cocaine; or an ignominious existence as a slave in the darkness, teeming with lice, in rags, amid epidemic diseases, exposed to cold, to hunger, to the primitive torments of the stomach, and absorbed in that single, degrading concern, under the eternal threat of being thrown out of his mendicant’s den into the street, of being sent to the barracks to clean up the soldiers’ filth, of being—without any reason whatever—arrested, beaten, abused, of seeing one’s own mother, sister or wife violated—and yet having to preserve utter silence, for in Russia they cut out tongues for the slightest word of freedom.
I left Moscow in , lived in the South of Russia (which passed back and forth from the hands of the “Whites” into those of the “Reds”) and then emigrated in , after having drained to the dregs the cup of unspeakable suffering and vain hopes. For too long I had believed that the eyes of the Christian world would be opened, that it would be horrified at its own heartlessness, and would extend to us a helping hand in the name of God, of humanity and of its own safety.
Some critics have called me cruel and gloomy. I do not think that this definition is fair and accurate. But of course, I have derived much honey and still more bitterness from my wanderings throughout the world, and my observations of human life. I had felt a vague fear for the fate of Russia, when I was depicting her. Is it my fault that reality, the reality in which Russia has been living for more than five years now, has justified my apprehensions beyond all measure; that those pictures of mine which had once upon a time appeared black, and wide of the truth, even in the eyes of Russian people, have become prophetic, as some call them now? “Woe unto thee, Babylon!”—those terrible words of the Apocalypse kept persistently ringing in my soul when I wrote “The Brothers” and conceived “The Gentleman from San Francisco,” only a few months before the War, when I had a presentiment of all its horror, and of the abysses which have since been laid bare in our present-day civilization. Is it my fault, that here again my presentiments have not deceived me?
However, does it mean that my soul is filled only with darkness and despair? Not at all. “As the hart panteth after the water brooks, so panteth my soul after thee, O God!”
The Village
Part I
I
The great-grandfather of the Krasoffs, known by the manor-house servants under the nickname of “The Gipsy,” was hunted with wolfhounds by Cavalry Captain Durnovo. The Gipsy had lured his lord-and-master’s mistress away from him. Durnovo gave orders that The Gipsy should be taken out into the fields and placed on a hillock. Then he himself went out there with a pack of hounds and shouted “Tallyho! Go for him!” The Gipsy, who was sitting there in a state of stupor, started to run. But there is no use in running away from wolfhounds.
The grandfather of the Krasoffs, for some reason or other, was given a letter of enfranchisement. He went off with his family to the town—and soon distinguished himself by becoming a famous thief. He hired a tiny hovel in the Black Suburb for his wife and set her to weaving lace for sale, while he, in company with a petty burgher named Byelokopytoff, roamed about the province robbing churches. At the end of a couple of years he was caught. But at his trial he bore himself in such fashion that his replies to the judges were current for a long time thereafter. He stood before them, it appears, in a velveteen kaftan, with a silver watch and goat-hide boots, making insolent play with his cheekbones and his eyes and, in the most respectful manner, confessing every one of his innumerable crimes, even the most insignificant: “Yes, sir. Just so, sir.”
The father of the Krasoffs was a petty huckster. He roved about the county, lived for a time in Durnovka, set up a pothouse and a little shop, failed, took to drink, returned
