“It’s of no consequence. It’s only a personal incident. It’s no hindrance to the ‘cause,’ not the slightest!”
Stray guests visited our circle too; a Jew, called Lyamshin, and a Captain Kartusov came. An old gentleman of inquiring mind used to come at one time, but he died. Liputin brought an exiled Polish priest called Slontsevsky, and for a time we received him on principle, but afterwards we didn’t keep it up.
IX
At one time it was reported about the town that our little circle was a hotbed of nihilism, profligacy, and godlessness, and the rumour gained more and more strength. And yet we did nothing but indulge in the most harmless, agreeable, typically Russian, light-hearted liberal chatter. “The higher liberalism” and the “higher liberal,” that is, a liberal without any definite aim, is only possible in Russia.
Stepan Trofimovitch, like every witty man, needed a listener, and, besides that, he needed the consciousness that he was fulfilling the lofty duty of disseminating ideas. And finally he had to have someone to drink champagne with, and over the wine to exchange light-hearted views of a certain sort, about Russia and the “Russian spirit,” about God in general, and the “Russian God” in particular, to repeat for the hundredth time the same Russian scandalous stories that every one knew and every one repeated. We had no distaste for the gossip of the town which often, indeed, led us to the most severe and loftily moral verdicts. We fell into generalising about humanity, made stern reflections on the future of Europe and mankind in general, authoritatively predicted that after Cæsarism France would at once sink into the position of a second-rate power, and were firmly convinced that this might terribly easily and quickly come to pass. We had long ago predicted that the Pope would play the part of a simple archbishop in a united Italy, and were firmly convinced that this thousand-year-old question had, in our age of humanitarianism, industry, and railways, become a trifling matter. But, of course, “Russian higher liberalism” could not look at the question in any other way. Stepan Trofimovitch sometimes talked of art, and very well, though rather abstractly. He sometimes spoke of the friends of his youth—all names noteworthy in the history of Russian progress. He talked of them with emotion and reverence, though sometimes with envy. If we were very much bored, the Jew, Lyamshin (a little post-office clerk), a wonderful performer on the piano, sat down to play, and in the intervals would imitate a pig, a thunderstorm, a confinement with the first cry of the baby, and so on, and so on; it was only for this that he was invited, indeed. If we had drunk a great deal—and that did happen sometimes, though not often—we flew into raptures, and even on one occasion sang the “Marseillaise” in chorus to the accompaniment of Lyamshin, though I don’t know how it went off. The great day, the nineteenth of February, we welcomed enthusiastically, and for a long time beforehand drank toasts in its honour. But that was long ago, before the advent of Shatov or Virginsky, when Stepan Trofimovitch was still living in the same house with Varvara Petrovna. For some time before the great day Stepan Trofimovitch fell into the habit of muttering to himself well-known, though rather far-fetched, lines which must have been written by some liberal landowner of the past:
“The peasant with his axe is coming, Something terrible will happen.”
Something of that sort, I don’t remember the exact words. Varvara Petrovna overheard him on one occasion, and crying, “Nonsense, nonsense!” she went out of the room in a rage. Liputin, who happened to be present, observed malignantly to Stepan Trofimovitch:
“It’ll be a pity if their former serfs really do some mischief to messieurs les landowners to celebrate the occasion,” and he drew his forefinger round his throat.
“Cher ami,” Stepan Trofimovitch observed, “believe me that—this (he repeated the gesture) will never be of any use to our landowners nor to any of us in general. We shall never be capable of organising anything even without our heads, though our heads hinder our understanding more than anything.”
I may observe that many people among us anticipated that something extraordinary, such as Liputin predicted, would take place on the day of the emancipation, and those who held this view were the so-called “authorities” on the peasantry and the government. I believe Stepan Trofimovitch shared this idea, so much so that almost on the eve of the great day he began asking Varvara Petrovna’s leave to go abroad; in fact he began to be uneasy. But the great day passed, and some time passed after it, and the condescending smile reappeared on Stepan Trofimovitch’s lips. In our presence he delivered himself of some noteworthy thoughts on the character of the Russian in general, and the Russian peasant in particular.
“Like hasty people we have been in too great a hurry with our peasants,” he said in conclusion of a series of remarkable utterances. “We have made them the fashion, and a whole section of writers have for several years treated them as though they were newly discovered curiosities. We have put laurel-wreaths on lousy heads. The Russian village has given us only ‘Kamarinsky’ in a thousand years. A remarkable Russian poet who was also something of a wit, seeing the great Rachel on the stage for the first time cried in ecstasy, ‘I wouldn’t exchange Rachel for a peasant!’ I am prepared to go further. I would give all the peasants in Russia for one Rachel. It’s high time to look things in the face more soberly, and not to mix up our national rustic pitch with bouquet de l’Impératrice.”
Liputin agreed at once, but remarked that one had to perjure oneself and praise the peasant all the same for the sake of being progressive, that even ladies in good society shed tears reading “Poor Anton,” and that some of them even wrote from Paris to their bailiffs that they were, henceforward, to treat the peasants as humanely as possible.
It happened, and as ill-luck would have it just after the rumours of the Anton Petrov affair had reached us, that there was some disturbance in our province too, only about ten miles from Skvoreshniki, so that a detachment of soldiers was sent down in a hurry.
This time Stepan Trofimovitch was so much upset that he even frightened us. He cried out at the club that more troops were needed, that they ought to be telegraphed for from another province; he rushed off to the governor to protest that he had no hand in it, begged him not to allow his name on account of old associations to be brought into it, and offered to write about his protest to the proper quarter in Petersburg. Fortunately it all passed over quickly and ended in nothing, but I was surprised at Stepan Trofimovitch at the time.
Three years later, as every one knows, people were beginning to talk of nationalism, and “public opinion” first came upon the scene. Stepan Trofimovitch laughed a great deal.
“My friends,” he instructed us, “if our nationalism has ‘dawned’ as they keep repeating in the papers—it’s still at school, at some German ‘Peterschule,’ sitting over a German book and repeating its everlasting German lesson, and its German teacher will make it go down on its knees when he thinks fit. I think highly of the German teacher. But nothing has happened and nothing of the kind has dawned and everything is going on in the old way, that is, as ordained by God. To my thinking that should be enough for Russia, pour notre Sainte Russie. Besides, all this Slavism and nationalism is too old to be new. Nationalism, if you like, has never existed among us except as a distraction for gentlemen’s clubs, and Moscow ones at that. I’m not talking of the days of Igor, of course. And besides it all comes of idleness. Everything in Russia comes of idleness, everything good and fine even. It all springs from the charming, cultured, whimsical idleness of our gentry! I’m ready to repeat it for thirty thousand years. We don’t know how to live by our own labour. And as for the fuss they’re making now about the ‘dawn’ of some sort of public opinion, has it so suddenly dropped from heaven without any warning? How is it they don’t understand that before we can have an opinion of our own we must have work, our own work, our own initiative in things, our own experience. Nothing is to be gained for nothing. If we work we shall have an opinion of our own. But as we never shall work, our opinions will be formed for us by those who have hitherto done the work instead of us, that is, as always, Europe, the everlasting Germans—our teachers for the last two centuries. Moreover, Russia is too big a tangle for us to unravel alone without the Germans, and without hard work. For the last twenty years I’ve been sounding the alarm, and the summons to work. I’ve given up my life to that appeal, and, in my folly I put faith in it. Now I have lost faith in it, but I sound the alarm still, and shall sound it to the tomb. I will pull at the bell-ropes until they toll for my own requiem!”
“Alas! We could do nothing but assent. We applauded our teacher and with
