“Makar Ivanovitch,” I interrupted suddenly, feeling immensely stirred myself (I remember that evening), “why, it’s communism, absolute communism, you’re preaching!”
And as he knew absolutely nothing of the doctrine of communism, and heard the word indeed for the first time, I began at once expounding to him all I knew on the subject. I must confess my knowledge was scanty and confused, even now, in fact, it is not very ample. But in spite of that I discoursed with great heat on what I did know. To this day I recall with pleasure the extraordinary impression I made on the old man. It was more than an impression. It was really an overwhelming effect. He was passionately interested, too, in the historical details, asking, “Where? How? Who arranged it? Who said so?” I have noticed, by the way, that that is characteristic of the Russian peasant. If he is much interested he is not content with general ideas, but insists on having the most solid and exact facts. It was just for such details that I was at a loss, and as Versilov was present I felt ashamed of my incompetence, and that made me hotter than ever. In the end Makar Ivanovitch could do nothing but repeat with emotion, “Yes: yes!” though he had evidently lost the thread and did not understand. I felt vexed, but Versilov interrupted the conversation and said it was bedtime. We were all in the room and it was late. But when he peeped into my room a few minutes later I asked him at once what he thought of Makar Ivanovitch, and what was his opinion of him? Versilov laughed gaily (but not at my mistakes about communism — he did not mention them in fact). I repeat again, he seemed absolutely devoted to Makar Ivanovitch, and I often caught a very attractive smile on his face when he was listening to the old man. At the same time this smile did not prevent his criticising him.
“Makar Ivanovitch is above all not a peasant but a house-serf,” he pronounced with great readiness, “who has been a servant, born a servant, and of servants. The house-serfs and servants used to share a very great deal in the interests of their masters’ private, spiritual, and intellectual life in the past. Note that to this day Makar Ivanovitch is most interested in the life of the gentry and upper class. You don’t know yet how much interest he takes in recent events in Russia. Do you know that he is a great politician? Don’t feed him on honey, but tell him where anyone is fighting and whether we are going to fight. In old days I used to delight him by such accounts. He has the greatest respect for science, and of all sciences is fondest of astronomy. At the same time he has worked out for himself something so independent that nothing you could do would shake it. He has convictions, firm, fairly clear . . . and genuine. Though he’s so absolutely uneducated he is often able to astound one by his surprising knowledge of certain ideas which one would never have expected to find in him. He extols the ‘desert’ with enthusiasm, but nothing would induce him to retire to the desert or enter a monastery, because he is above all things a ‘tramp,’ as he was so charmingly called by Alexandr Semyonovitch (and by the way there’s no need for you to be angry with him). Well, and what more? He’s something of an artist, many of his sayings are his own, though some are not. He’s somewhat halting in his logic, and at times too abstract; he has moods of sentimentality, but of a thoroughly peasant kind, or rather moods of that tenderness universally found among peasants, which the people introduce so freely into their religious feelings. As for his purity of heart and freedom from malice, I won’t discuss them; it’s not for you and me to begin upon that. . . .”
3
To complete my picture of Makar Ivanovitch I’ll repeat some of his stories, choosing those taken from private life. These stories were of a strange character. It was impossible to extract any sort of moral or general tendency from them, except perhaps that they were all more or less touching. There were some, however, which were not touching, some, in fact, were quite gay, others even made fun of certain foolish monks, so that he actually discredited his own convictions by telling them. I pointed this out to him, but he did not understand what I meant. Sometimes it was difficult to imagine what induced him to tell the story, so that at times I wondered at his talkativeness and put it down to the loquacity of old age and his feverish condition.
“He is not what he used to be,” Versilov whispered to me once, “he was not quite like this in the old days. He will soon die, much sooner than we expect, and we must be prepared.”
I have forgotten to say that we had begun to have something like “evenings.” Besides my mother, who never left him, Versilov was in his little room every evening; I came too — and indeed I had nowhere else to go. Of late Liza, too, had always been present, though she came a little later than the rest of us, and always sat in silence. Tatyana Pavlovna came too, and, though more rarely, the doctor. Somehow I suddenly began to get on with the doctor, and though we were never very friendly there were no further scenes between us. I liked a sort of simple- mindedness which I detected in him, and the attachment he showed to our family, so that I made up my mind at last to forgive him his professional superciliousness, and, moreover, I taught him to wash his hands and clean his nails, even if he couldn’t put on clean linen. I explained to him bluntly that this was not a sign of foppishness or of elegant artificiality, but that cleanliness is a natural element of the trade of a doctor, and I proved it to him. Finally, Lukerya often came out of the kitchen and stood at the door listening to Makar Ivanovitch’s stories. Versilov once called her in from the door, and asked her to sit down with us. I liked his doing this, but from that time she gave up coming to the door. Her sense of the fitting!
I quote one of his stories, selecting it simply because I remember it more completely. It is a story about a merchant, and I imagine that such incidents occur by thousands in our cities and country towns, if only one knew how to look for them. The reader may prefer to skip the story, especially as I quote it in the old man’s words.
4
I’ll tell you now of a wonderful thing that happened in our town, Afimyevsk. There was a merchant living there, his name was Skotoboynikov, Maxim Ivanovitch, and there was no one richer than he in all the countryside. He built a cotton factory, and he kept some hundreds of hands, and he exalted himself exceedingly. And everything, one may say, was at his beck and call, and even those in authority hindered him in nothing, and the archimandrite thanked him for his zeal: he gave freely of his substance to the monastery, and when the fit came upon him he sighed and groaned over his soul and was troubled not a little over the life to come. A widower he was and childless; of his wife there were tales that he had beaten her from the first year of their marriage, and that from his youth up he had been apt to be too free with his hands. Only all that had happened long ago; he had no desire to enter into the bonds of another marriage. He had a weakness for strong drink, too, and when the time came he would run drunk about the town, naked and shouting; the town was of little account and was full of iniquity. And when the time was ended he was moved to anger, and all that he thought fit was good, and all he bade them do was right. He paid his people according to his pleasure, he brings out his reckoning beads, puts on his spectacles: “How much for you, Foma?” “I’ve had nothing since Christmas, Maxim Ivanovitch; thirty-nine roubles is my due.” “Ough! what a sum of money! That’s too much for you! It’s more than you’re worth altogether; it would not be fitting for you; ten roubles off the beads and you take twenty-nine.” And the man says nothing; no one dares open his lips; all are dumb before him.
“I know how much I ought to give him,” he says. “It’s the only way to deal with the folk here. The folk here are corrupt. But for me they would have perished of hunger, all that are here. The folk here are thieves again. They covet all that they behold, there is no courage in them. They are drunkards too; if you pay a man his money he’ll take it to the tavern and will sit in the tavern till he’s naked — not a thread on him, he will come out as bare as your hand. They are mean wretches. A man will sit on a stone facing the tavern and begin wailing: ‘Oh mother, my dear mother, why did you bring me into the world a hopeless drunkard? Better you had strangled me at birth, a hopeless drunkard like me!’ Can you call that a man? That’s a beast, not a man. One must first teach him better, and then give him money. I know when to give it him.”
That’s how Maxim Ivanovitch used to talk of the folk of Afimyevsk. Though he spoke evil of them, yet it was the truth. The folk were froward and unstable.
There lived in the same town another merchant, and he died. He was a young man and light-minded. He came to ruin and lost all his fortune. For the last year he struggled like a fish on the sand, and his life drew near its end. He was on bad terms with Maxim Ivanovitch all the time, and was heavily in debt to him. And he left behind a widow, still young, and five children. And for a young widow to be left alone without a husband, like a swallow without a refuge, is a great ordeal, to say nothing of five little children, and nothing to give them to eat. Their last possession, a wooden house, Maxim Ivanovitch had taken for a debt. She set them all in a row at the church porch, the eldest a boy of seven, and the others all girls, one smaller than another, the biggest of them four, and the youngest babe at the breast. When Mass was over Maxim Ivanovitch came out of church, and all the little ones, all in a row, knelt down before him — she had told them to do this beforehand — and they clasped their little hands before them, and she behind them, with the fifth child in her arms, bowed down to the earth before him in the sight of all the congregation: “Maxim Ivanovitch, have mercy on the orphans! Do not take away their last crust! Do not drive them out of their home!” And all who were present were moved to tears, so well had she taught them. She
