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 Due, 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
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 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
