belonged to the privileged class; but however carefully I scrutinized his exhausted, respectful, and always perspiring face, his red beard now turning grey, his pitifully torn reefer jacket and his red shirt, I could not discover in him the faintest trace of anything we associate with privilege. He spoke of himself as a man of education, and used to say that he had been in a clerical school, but had not finished his studies there, as he had been expelled for smoking; then he had sung in the bishop's choir and lived for two years in a monastery, from which he was also expelled, but this time not for smoking but for 'his weakness.' He had walked all over two provinces, had presented petitions to the Consistory, and to various government offices, and had been four times on his trial. At last, being stranded in our district, he had served as a footman, as a forester, as a kennelman, as a sexton, had married a cook who was a widow and rather a loose character, and had so hopelessly sunk into a menial position, and had grown so used to filth and dirt, that he even spoke of his privileged origin with a certain scepticism, as of some myth. At the time I am describing, he was hanging about without a job, calling himself a carrier and a huntsman, and his wife had disappeared and made no sign.
From the tavern we went to the church and sat in the porch, waiting for the coachman. Forty Martyrs stood a little way off and put his hand before his mouth in order to cough in it respectfully if need be. By now it was dark; there was a strong smell of evening dampness, and the moon was on the point of rising. There were only two clouds in the clear starry sky exactly over our heads: one big one and one smaller; alone in the sky they were racing after one another like mother and child, in the direction where the sunset was glowing.
'What a glorious day!' said Dmitri Petrovitch.
'In the extreme . . .' Forty Martyrs assented, and he coughed respectfully into his hand. 'How was it, Dmitri Petrovitch, you thought to visit these parts?' he asked in an ingratiating voice, evidently anxious to get up a conversation.
Dmitri Petrovitch made no answer. Forty Martyrs heaved a deep sigh and said softly, not looking at us:
'I suffer solely through a cause to which I must answer to Almighty God. No doubt about it, I am a hopeless and incompetent man; but believe me, on my conscience, I am without a crust of bread and worse off than a dog. . . . Forgive me, Dmitri Petrovitch.'
Silin was not listening, but sat musing with his head propped on his fists. The church stood at the end of the street on the high river-bank, and through the trellis gate of the enclosure we could see the river, the water- meadows on the near side of it, and the crimson glare of a camp fire about which black figures of men and horses were moving. And beyond the fire, further away, there were other lights, where there was a little village. They were singing there. On the river, and here and there on the meadows, a mist was rising. High narrow coils of mist, thick and white as milk, were trailing over the river, hiding the reflection of the stars and hovering over the willows. Every minute they changed their form, and it seemed as though some were embracing, others were bowing, others lifting up their arms to heaven with wide sleeves like priests, as though they were praying. . . . Probably they reminded Dmitri Petrovitch of ghosts and of the dead, for he turned facing me and asked with a mournful smile:
'Tell me, my dear fellow, why is it that when we want to tell some terrible, mysterious, and fantastic story, we draw our material, not from life, but invariably from the world of ghosts and of the shadows beyond the grave.'
'We are frightened of what we don't understand.'
'And do you understand life? Tell me: do you understand life better than the world beyond the grave?'
Dmitri Petrovitch was sitting quite close to me, so that I felt his breath upon my cheek. In the evening twilight his pale, lean face seemed paler than ever and his dark beard was black as soot. His eyes were sad, truthful, and a little frightened, as though he were about to tell me something horrible. He looked into my eyes and went on in his habitual imploring voice:
'Our life and the life beyond the grave are equally incomprehensible and horrible. If any one is afraid of ghosts he ought to be afraid, too, of me, and of those lights and of the sky, seeing that, if you come to reflect, all that is no less fantastic and beyond our grasp than apparitions from the other world. Prince Hamlet did not kill himself because he was afraid of the visions that might haunt his dreams after death. I like that famous soliloquy of his, but, to be candid, it never touched my soul. I will confess to you as a friend that in moments of depression I have sometimes pictured to myself the hour of my death. My fancy invented thousands of the gloomiest visions, and I have succeeded in working myself up to an agonizing exaltation, to a state of nightmare, and I assure you that that did not seem to me more terrible than reality. What I mean is, apparitions are terrible, but life is terrible, too. I don't understand life and I am afraid of it, my dear boy; I don't know. Perhaps I am a morbid person, unhinged. It seems to a sound, healthy man that he understands everything he sees and hears, but that 'seeming' is lost to me, and from day to day I am poisoning myself with terror. There is a disease, the fear of open spaces, but my disease is the fear of life. When I lie on the grass and watch a little beetle which was born yesterday and understands nothing, it seems to me that its life consists of nothing else but fear, and in it I see myself.'
'What is it exactly you are frightened of?' I asked.
'I am afraid of everything. I am not by nature a profound thinker, and I take little interest in such questions as the life beyond the grave, the destiny of humanity, and, in fact, I am rarely carried away to the heights. What chiefly frightens me is the common routine of life from which none of us can escape. I am incapable of distinguishing what is true and what is false in my actions, and they worry me. I recognize that education and the conditions of life have imprisoned me in a narrow circle of falsity, that my whole life is nothing else than a daily effort to deceive myself and other people, and to avoid noticing it; and I am frightened at the thought that to the day of my death I shall not escape from this falsity. To-day I do something and to-morrow I do not understand why I did it. I entered the service in Petersburg and took fright; I came here to work on the land, and here, too, I am frightened. . . . I see that we know very little and so make mistakes every day. We are unjust, we slander one another and spoil each other's lives, we waste all our powers on trash which we do not need and which hinders us from living; and that frightens me, because I don't understand why and for whom it is necessary. I don't understand men, my dear fellow, and I am afraid of them. It frightens me to look at the peasants, and I don't know for what higher objects they are suffering and what they are living for. If life is an enjoyment, then they are unnecessary, superfluous people; if the object and meaning of life is to be found in poverty and unending, hopeless ignorance, I can't understand for whom and what this torture is necessary. I understand no one and nothing. Kindly try to understand this specimen, for instance,' said Dmitri Petrovitch, pointing to Forty Martyrs. 'Think of him!'
Noticing that we were looking at him, Forty Martyrs coughed deferentially into his fist and said:
'I was always a faithful servant with good masters, but the great trouble has been spirituous liquor. If a poor fellow like me were shown consideration and given a place, I would kiss the ikon. My word's my bond.'
The sexton walked by, looked at us in amazement, and began pulling the rope. The bell, abruptly breaking upon the stillness of the evening, struck ten with a slow and prolonged note.
'It's ten o'clock, though,' said Dmitri Petrovitch. 'It's time we were going. Yes, my dear fellow,' he sighed, 'if only you knew how afraid I am of my ordinary everyday thoughts, in which one would have thought there should be nothing dreadful. To prevent myself thinking I distract my mind with work and try to tire myself out that I may sleep sound at night. Children, a wife—all that seems ordinary with other people; but how that weighs upon me, my dear fellow!'
He rubbed his face with his hands, cleared his throat, and laughed.
'If I could only tell you how I have played the fool in my life!' he said. 'They all tell me that I have a sweet wife, charming children, and that I am a good husband and father. They think I am very happy and envy me. But since it has come to that, I will tell you in secret: my happy family life is only a grievous misunderstanding, and I am afraid of it.' His pale face was distorted by a wry smile. He put his arm round my waist and went on in an undertone:
'You are my true friend; I believe in you and have a deep respect for you. Heaven gave us friendship that we may open our hearts and escape from the secrets that weigh upon us. Let me take advantage of your friendly feeling for me and tell you the whole truth. My home life, which seems to you so enchanting, is my chief misery and my chief terror. I got married in a strange and stupid way. I must tell you that I was madly in love with Masha before I married her, and was courting her for two years. I asked her to marry me five times, and she refused me because she did not care for me in the least. The sixth, when burning with passion I crawled on my knees before her and implored her to take a beggar and marry me, she consented. . . . What she said to me was: 'I don't love you, but I will be true to you. . . .' I accepted that condition with rapture. At the time I understood what that meant, but I swear to God I don't understand it now. 'I don't love you, but I will be true to you.' What does that mean? It's a fog, a darkness. I love her now as intensely as I did the day we were married, while she, I believe, is as
