I should be disposed to classify them all broadly, as either good or bad men, morose or cheerful, putting by themselves, as a sort of separate creatures, the ingenious fellows who could not hold their tongues. But the sour-tempered were in far the greatest majority; some of these were talkative, but these were usually of slanderous and envious disposition, always poking their noses into other people’s business, though they took good care not to let anybody have a glimpse of the secret thoughts of their own souls; that would have been against the fashions and conventions of this strange, little world. As to the fellows who were really good—very few indeed were they—these were always very quiet and peaceable, and buried their hopes, if they had any, in strict silence; but more of real faith went with their hopes than was the case with the gloomy-minded among the convicts. Stay, there was one category further among our convicts, which ought not to be forgotten; the men who had lost all hope, who were despairing and desperate, like the old man of Starodoub; but these were very few indeed.
The old man of Starodoub! This was a very subdued, quiet, old man; but there were some indications of what went on in him, which he could not help giving, and from which, I could not help seeing, that his inward life was one of intolerable horror; still he had something to fall back upon for help and consolation—prayer, and the notion that he was a martyr. The convict who was always reading the Bible, of whom I spoke earlier, the one that went mad and threw himself, brick in hand, upon the Major, was also probably one of those whom hope had altogether abandoned; and, as it is perfectly impossible to go on living without hope of some sort, he threw away his life as a sort of voluntary sacrifice. He declared that he attacked the Major though he had no grievance in particular; all he wanted was to have some torments inflicted on himself.
Now, what sort of psychological operation had been going on in that man’s soul? No man lives, can live, without having some object in view, and making efforts to attain that object. But when object there is none, and hope is entirely fled, anguish often turns a man into a monster. The object we all had in view was liberty, and getting out of our place of confinement and hard labour.
So I try to place our convicts in separately-defined classes and categories; but it cannot well be done. Reality is a thing of infinite diversity, and defies the most ingenious deductions and definitions of abstract thought, nay, abhors the clear and precise classifications we so delight in. Reality tends to infinite subdivision of things, and truth is a matter of infinite shadings and differentiations. Every one of us who were there had his own peculiar, interior, strictly personal life, which lay altogether outside of the world of regulations and our official superintendence.
But, as I have said before, I could not penetrate the depths of this interior life in the early part of my prison career, for everything that met my eyes, or challenged my attention in any way, filled me with a sadness for which there are no words. Sometimes I felt nothing short of hatred for poor creatures whose martyrdom was at least as great as mine. In those first days I envied them, because they were among persons of their own sort, and understood one another; so I thought, but the truth was that their enforced companionship, the comradeship where the word of command went with the whip or the rod, was as much an object of aversion to them as it was to myself, and every one of them tried to keep himself as much to himself as possible. This envious hatred of them, which came to me in moments of irritation, was not without its reasonable cause, for those who tell you so confidently that a cultivated man of the higher class does not suffer as a mere peasant does, are utterly in the wrong.
That is a thing I have often heard said, and read too. In the abstract, the notion seems correct, and it is founded in generous sentiment, for all convicts are human beings alike; but in reality it is different. In the real living facts of the problem there come in a quantity of practical complications, and only experience can pronounce upon these: experience which I have had. I do not mean to lay it down peremptorily, that the nobleman and the man of culture feel more acutely, sensitively, deeply, because of their more highly developed conditions of being. On the other hand, it is impossible to bring all souls to one common level or standard; neither the grade of education, nor any other thing, furnishes a standard according to which punishment can be meted out.
It is a great satisfaction to me to be able to say that among these dreadful sufferers, in a state of things so barbarous and abject, I found abundant proof that the elements of moral development were not wanting. In our convict establishment there were men whom I was familiar with for several years, and whom I looked upon as wild beasts and abhorred as such; well, all of a sudden, when I least expected it, these very men would exhibit such an abundance of feeling of the best kind, so keen a comprehension of the sufferings of others, seen in the light of the consciousness of their own, that one might almost fancy scales had fallen from their eyes. So sudden was it as to cause stupefaction; one could scarcely believe one’s eyes or ears. Sometimes it was just the other way: educated men, well brought up, would occasionally display a savage, cynical brutality which nearly turned one’s stomach, conduct of a kind impossible to excuse or justify, however much you might be charitably inclined to do so.
I lay no stress on the entire change in the habits of life, the food, etc., as to which there come in points where the man of the higher classes suffers so much more keenly than the peasant or working man, who often goes hungry when free, while he always has his stomach-full in prison. We will leave all that out. Let it be admitted that for a man with some force of character these external things are a trifle in comparison with privations of a quite different kind; for all that, such total change of material conditions and habits is neither an easy nor a slight thing. But in the convict’s status there are elements of horror before which all other horrors pale, even the mud and filth everywhere about, the scantiness and uncleanness of the food, the irons on your limbs, the suffocating sense of being always held tight, as in a vice.
The capital, the most important point of all is, that after a couple of hours or so, every new-comer to a convict establishment, who is of the lower class, shakes down into equality with the rest; he is at home among them, he has his “freedom” of this city of the enslaved, this community of convicted scoundrels, in which one man is superficially like every other man; he understands and is understood, he is looked upon by everybody as one of themselves. Now all this is not so in the case of the nobleman. However kindly, just-minded, intelligent a man of the higher class may be, every soul there will hate and despise him during long years; they will neither understand nor believe in him, not one whit.
He will be neither friend nor comrade in their eyes; if he can get them to stop insulting him it will be as much as he can do, but he will be alien to them from the first to the last, he will have to feel the grief of a ceaseless, hopeless, causeless solitude and sequestration. Sometimes it is the case that sheer ill-will on the part of the prisoners has nothing to do with bringing about this state of things, it simply cannot be helped; the nobleman is not one of the gang, and there’s the whole secret.
There is nothing more horrible than to live out of the social sphere to which you properly belong. The peasant, transported from Taganrog to Petropavlosk, finds there Russian peasants like himself; between him and them there can be mutual intelligence; in an hour they will be friends, and live comfortably together in the same izba or the same barrack. With the nobleman it is wholly otherwise; a bottomless abyss separates him from the lower classes, how deep and impassable is only seen when a nobleman forfeits his position and becomes as one of the populace himself.
You may be your whole life in daily relations with the peasant, forty years you may do business with him regularly as the day comes—let us suppose it so, at all events—by the calls of official position or administrative duty; you may be his benefactor, all but a father to him—well, you’ll never know what is at the bottom of the
