The Bishop and Other Stories

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 the Harkov 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 Kuhner; I could read Cornelius Nepos, a 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.