Chapter 10
What strikes one very forcibly about Russian children, when one sees them at play in the parks, is their quiet, self-possessed manners and their lack of boisterousness. If they were inclined to scream, to fling themselves about wildly and be rude, they would assuredly be checked promptly and effectually, since the rights of grown people to peace, respect, and the pursuit of happiness are still recognized in that land. But, from my observation of the same qualities in untutored peasant children, I am inclined to think that Russian children are born more agreeable than Western children; yet they seem to be as cheerful and lively as is necessary, and in no way restricted. Whistling, howling, stamping, and kindred muscular exercises begin just over the Western frontier, and increase in violence as one proceeds westward, until Japan is reached, or possibly the Sandwich Islands, by which time, I am told, one enters the Orient and the realm of peace once more.
What noise we heard in Tzarskoe came from quite another quarter. As we were strolling in the park one afternoon, we heard sounds of uproarious mirth proceeding from the little island in the private imperial garden, where the Duchess of Edinburgh, in her girlhood, had a pretty Russian cottage, cow-stalls, and so forth, with flower and potato beds. She and her brothers were in the habit of planting their pussy willows, received on Palm Sunday, on the bank of the stream, and these, duly labeled, have now grown into a hedge of trees. The screen is not perfect, however, and glimpses of the playground are open to the public across the narrow stream. On this summer afternoon, there was a party of royalties on the island, swinging on the Giant Steps. The Giant Steps, I must explain, consist of a tall, stout mast firmly planted in the earth, bound with iron at the top, and upholding a thick iron ring to which are attached heavy cables which touch the ground. The game consists of a number of persons seizing hold of these cables, running round the mast until sufficient impetus is acquired, and then swinging through the air in a circle. The Tzarevitch* who had driven over from the great camp at Krasnoe Selo, and whom I had seen in the church of the Old Palace that morning at a special mass, with the angelic imperial choir and the priests from the Winter Palace sent down from Petersburg for the occasion, was now sailing through the air high up toward the apex of the mast. One of his imperial aunts, clad in a fleecy white gown, occupied a similar position on another cable. It was plain that they could not have done their own running to gain impetus, and that the gardeners must have towed them by the ends of the ropes. The other grand dukes and duchesses were managing their own cables in the usual manner. The party included the king and queen of Greece and other royal spectators. What interested me most was to hear them all shrieking and conversing in Russian, with only occasional lapses into French, instead of the reverse.
* The present Emperor, Nicholas II.
But everything is not royal in the vicinity of these summer parks and palaces. For example, just outside of Tzarskoe Selo, on the Petersburg highway, lies a Russian village called Kuzmino, whose inhabitants are as genuine, unmodified peasants as if they lived a hundred miles from any provincial town. Here in the north, where timber is plentiful, cottages are raised from the ground by a half-story, without windows, which serves as a storeroom for carts, sledges, and farming implements. The entrance is through a door beside the large courtyard gate, which rears its heavy frame on the street line, adjoining the house, in Russian fashion. A rough staircase leads to the dwelling-rooms over the shed storeroom. Three tiny windows on the street front, with solid wooden shutters, are the ordinary allowance for light. In Kuzmino, many of the windows had delicate, clean white curtains, and all were filled with blooming plants. A single window, for symmetry, and a carved balcony fill in the sharp gable end of such houses, but open into nothing, and the window is not even glazed. Carved horses' heads, rude but recognizable, tuft the peak, and lacelike wood carving droops from the eaves. The roofs also are of wood.
This was the style of the cottages in Kuzmino. The name of the owner was inscribed on the corner of each house; and there appeared to be but two surnames, at most three, in the whole village. One new but unfinished house seemed to have been built from the ridgepole downward, instead of in the usual order. There were no doorways or stairs or apertures for communication between the stories, which were two in number. It was an architectural riddle.
As a stroll to the village had consumed an unexpected amount of time, we found ourselves, at the breakfast hour, miles away from our hotel. We instituted a search for milk, and were directed at random, it seemed, until a withered little old peasant, who was evidently given to tippling, enlisted himself as our guide. He took us to the house of a woman who carried milk and cream to town twice a week, and introduced us with a comical flourish.
The family consisted of an old woman, as dried and colorless as a Russian codfish from Arkhangel, but very clean and active; her son, a big, fresh-colored fellow, with a mop of dark brown curls, well set off by his scarlet cotton blouse; his wife, a slender, red-cheeked brunette, with delicate, pretty features; and their baby girl. They treated us like friends come to make a call; refused to accept money for their cream; begged us to allow them to prepare the _samovar_, as a favor to them, and send for white rolls, as they were sure we could not eat their sour black bread; and expressed deep regret that their berries were all gone, as the season was past. They showed us over their house in the prettiest, simplest way, and introduced us to the dark storeroom where their spare clothing and stores of food for the winter, such as salted cucumbers in casks, and other property, were packed away; to a narrow slip of a room on the front, where the meals for the family were prepared with remarkably few pots and no pans; to the living-room, with its whitewashed stone-and-mud oven in one corner, for both cooking and heating, a bench running round the walls on three sides, and a clean pine table in the corner of honor, where hung the holy images. They had a fine collection of these images, which were a sign of prosperity as well as of devotion. The existence of another tiny room also bore witness to easy circumstances. In this room they slept; and the baby, who was taking her noonday nap, was exhibited to us by the proud papa. Her cradle consisted of a splint market basket suspended from the ceiling by a stout wire spring, like the spring of a bird-cage, and rocked gently. The baby gazed at us with bright, bird-like eyes and smiled quietly when she woke, as though she had inherited her parents' gentle ways. We believed them when they said that she never cried; we had already discovered that this was the rule with Russian children of all classes.
They were much interested to learn from what country we came. I was prepared to find them unacquainted with the situation of America, after having been asked by an old soldier in the park, "In what district of Russia is America?" and after having been told by an _izvostchik_ that the late Empress had come from my country, since "Germany" meant for him all the world which was not Russia, just as the adjective "German" signifies anything foreign and not wholly approved.
"Is America near Berlin?" asked our peasant hosts.
"Farther than that," I replied.
They laughed, and gave up the riddle after a few more equally wild guesses.
"It is on the other side of the world," I said.
"Then you must be nearer God than we are!" they exclaimed, with a sort of reverence for people who came from the suburbs of heaven.
"Surely," I said, "you do not think that the earth is flat, and that we live on the upper side, and you on the lower?"
But that was precisely what they did think, in their modesty, and, as it seemed a hopeless task to demonstrate to them the sphericity of the globe, I left them in that flattering delusion.
I asked the old woman to explain her holy pictures to me, as I always enjoyed the quaint expressions and elucidations of the peasants, and inquired whether she thought the _ikona_ of the Virgin was the Virgin herself. I had heard it asserted very often by over-wise foreigners that this was the idea entertained by all Russians, without regard to class, and especially by the peasants.
"No," she replied, "but it shows the Virgin Mother to me, just as your picture would show you to me when you were on the other side of the world, and remind me of you. Only--how shall I say it?--there is more power in a wonder-working _ikona_ like this."
She handed me one which depicted the Virgin completely surrounded by a halo of starlike points shaded in red and yellow flames. It is called "the Virgin-of-the-Bush-that-burned-but-was-not-consumed," evidently a reminiscence of Moses. She attached particular value to it because of the aid rendered on the occasion which had demonstrated its "wonder-working" (miraculous) powers. It appeared that a dangerous fire had broken out in the neighborhood, and was rapidly consuming the close-set wooden village, as such fires generally do without remedy. As the fire had been started by the lightning, on St. Ilya's Day (St. Elijah's), no earthly power could quench it but the milk from a jet-black cow, which no one chanced to have on hand. Seeing the flames approach, my old woman, Domna Nikolaevna T., seized the holy image, ran out, and held it facing the conflagration, uttering the proper prayer the while. Immediately a strong wind arose and drove the flames off in a safe direction, and the village was rescued. She had a thanksgiving service celebrated in the church, and placed I know not how many candles to the Virgin's honor, as did the other villagers. Thus they had learned that there was divine power in this _ikona_, although it was not, strictly speaking, "wonder-working," since it had not been officially recognized as such by the ecclesiastical authorities.
These people seemed happy and contented with their lot. Not one of them could read or write much, the old woman not at all. They cultivated berries for market as well as carried on the milk business; and when we rose to go, they entreated us to come out on their plot of land and see whether some could not be found. To their grief, only a few small cherries were to be discovered,--it was September,--and these they forced upon us. As we had hurt their feelings by leaving money on the table to pay for the cream, we accepted the cherries by way of compromise. The old woman chatted freely in her garden. She had been a serf, and, in her opinion, things were not much changed for the better, except in one respect. All the people in this village had been crown serfs, it seemed. The lot of the crown serfs was easier in every way than that of the ordinary private serfs, so that the emancipation only put a definite name to the practical freedom which they already enjoyed, and added a few minor privileges, with the ownership of a somewhat larger allotment of land than the serfs of the nobility received. I knew this: she was hardly capable of giving me so complete a summary of their condition. But--it was the usual _but_, I found--they had to work much harder now than before, in order to live. The only real improvement which she could think of, on the inspiration of the moment, was, that a certain irascible crown official, who had had charge of them in the olden days, and whose name she mentioned, who had been in the habit of distributing beatings with a lavish hand whenever the serfs displeased him or obeyed reluctantly, had been obliged to restrain his temper after the emancipation.
"Nowadays, there is no one to order us about like that, or to thrash us," she remarked.
We found our fuddled old peasant guide hanging about for "tea-money," when we bade farewell to my friend Domna, who, with her family, offered us her hand at parting. He was not too thoroughly soaked with "tea" already not to be able to draw the inference that our long stay with the milkwoman indicated pleasure, and he intimated that the introduction fee ought to be in proportion to our enjoyment. We responded so cheerfully to this demand that he immediately discovered the existence of a dozen historical monuments and points of interest in the tiny village, all invented on the spot; and when we dismissed him peremptorily, he took great care to impress his name and the position of his hut on our memories, for future use.
We had already seen the only object of any interest, the large church far away down the mile-long street. We had found a festival mass in progress, as it happened to be one of the noted holidays of the year. As we stood a little to one side, listening to the sweet but unsophisticated chanting of the village lads, who had had no training beyond that given in the village school, a woman approached us with a tiny coffin tucked under one arm. Trestles were brought; she set it down on them, beside us. It was very plain in form, made of the commonest wood, and stained a bright yellow with a kind of thin wash, instead of the vivid pink which seems to be the favorite hue for children's coffins in town. The baby's father removed the lid, which comprised exactly half the depth, the mother smoothed out the draperies, and they took their stand near by. Several strips of the coarsest pink tarlatan were draped across the little waxen brow and along the edges of the coffin. On these lay such poor flowers as the lateness of the season and the poverty of the parents could afford,--small, half-withered or frost-bitten dahlias, poppies, and one stray corn-flower. The parents looked gently resigned, patient, sorrowful, but tearless, as is the Russian manner. After the liturgy and special prayers for the day, the funeral service was begun; but we went out into the graveyard surrounding the church, and ran the gauntlet of the beggars at the door,--beggars in the midst of poverty, to whom the poor gave their mites with gentle sympathy.
Russian graveyards are not, as a rule, like the sunny, cheerful homes of the dead to which we are accustomed. This one was especially melancholy, with its narrow, tortuous paths, uncared-for plots, and crosses of unpainted wood blackened by the weather. The most elaborate monuments did not rise above tin crosses painted to simulate birch boughs. It was strictly a peasant cemetery, utterly lacking in graves of the higher classes, or even of the well to do.
On its outskirts, where the flat, treeless plain began again, we found a peasant sexton engaged in digging a grave. His conversation was depressing, not because he dwelt unduly upon death and kindred subjects, but because his views of life were so pessimistic. Why, for example, did it enter his brain to warn me that the Finnish women of the neighboring villages,--all the country round about is the old Finnish Ingermannland,--in company with the women of his own village, were in the habit of buying stale eggs at the Tzarskoe Selo shops to mix with their fresh eggs, which they sold in the market, the same with intent to deceive? A stale egg explains itself as promptly and as thoroughly as anything I am acquainted with, not excepting Limburger cheese, and Katiusha and I had had no severe experiences with the women whom he thus unflatteringly described. He seemed a thoroughly disillusioned man, and we left him at last, with an involuntary burden of misanthropic ideas, though he addressed me persistently as _galubtchik_,--"dear little dove," literally translated.
If I were to undertake to chronicle the inner life of Tzarskoe, the characteristics of the inhabitants from whom I received favors and kind deeds without number, information, and whatever else they could think of to bestow or I could ask, I should never have done. But there is much that is instructive in all ranks of life to be gathered from a prolonged sojourn in this "Imperial Village," where world-famed palaces have their echoes aroused at seven in the morning by a gentle shepherd like the shepherd of the remotest provincial hamlets, a strapping peasant in a scarlet cotton blouse and blue homespun linen trousers tucked into tall wrinkled boots, and armed with a fish-horn, which he toots at the intersection of the macadamized streets to assemble the village cattle; where the strawberry peddler, recognizable by the red cloth spread over the tray borne upon his head, and the herring vender, and rival ice-cream dealers deafen one with their cries, in true city fashion; where the fire department alarms one by setting fire to the baker's chimneys opposite, and then playing upon them, by way of cleaning them; where Tatars, soldiers, goats, cows, pet herons, rude peasant carts, policemen, and inhabitants share the middle of the road with the liveried equipages of royalty and courtiers; where the crows and pigeons assert rights equal to those of man, except that they go to roost at eight o'clock on the nightless "white nights;" and where one never knows whether one will encounter the Emperor of all the Russias or a barefooted Finn when one turns a corner.
VII.
A STROLL IN MOSCOW WITH COUNT TOLSTOY.
"Have you ever visited a church of the Old Believers?" Count Tolstoy asked me one evening. We were sitting round the supper-table at Count Tolstoy's house in Moscow. I was just experimenting on some pickled mushrooms from Yasnaya Polyana,--the daintiest little mushrooms which I encountered in that mushroom-eating land. The mushrooms and question furnished a diversion which was needed. The baby and younger children were in bed. The elders of the family, some relatives, and ourselves had been engaged in a lively discussion; or, rather, I had been discussing matters with the count, while the others joined in from time to time. It began with the Moscow beggars.
"I understand them now, and what you wrote of them," I said. "I have neither the purse of Fortunatus nor a heart of flint. If I refuse their prayers, I feel wicked; if I give them five kopeks, I feel mean. It seems too little to help them to anything but _vodka_; and if I give ten kopeks, they hold it out at arm's length, look at it and me suspiciously; and then I feel so provoked that I give not a copper to any one for days. It seems to do no good."
"No," said Count Tolstoy with a troubled look; "it does no good. Giving money to any one who asks is not doing good; it is a mere civility. If a beggar asks me for five kopeks, or five rubles, or five hundred rubles, I must give it to him as a politeness, nothing more, provided I have it about me. It probably always goes for _vodka_."
"But what is one to do? I have sometimes thought that I would buy my man some bread and see that he ate it when he specifies what the money is for. But, by a singular coincidence, they never ask for bread-money within eye-shot of a bakery. I suppose that it would be better for me to take the trouble to hunt one up and give the bread."
"No; for you only buy the bread. It costs you no personal labor."
"But suppose I had made the bread?--I can make capital bread, only I cannot make it here where I have no conveniences; so I give the money instead."
"If you had made the bread, still you would not have raised the grain, --plowed, sowed, reaped, threshed, and ground it. It would not be your labor."
"If that is the case, then I have just done a very evil thing. I have made some caps for the Siberian exiles in the Forwarding Prison. It would have been better to let their shaved heads freeze."
"Why? You gave your labor, your time. In that time you could probably have done something that would have pleased you better."
"Certainly. But if one is to dig up the roots of one's deeds and motives, mine might be put thus: The caps were manufactured from remnants of wool which were of no use to me and only encumbered my trunk. I refused to go and deliver them myself. They were put with a lot of other caps made from scraps on equally vicious principles. And, moreover, I neither plowed the land, sowed the grass, fed the sheep, sheared him, cleansed and spun the wool, and so on; neither did I manufacture the needle for the work."
The count retreated to his former argument,--that one's personal labor is the only righteous thing which can be given to one's fellow-man; and that the labor must be given unquestioningly when asked for.
"But it cannot always be right to work unquestioningly. There are always plenty of people who are glad to get their work done for them. That is human nature."
"We have nothing to do with that," he answered. "If a man asks me to build his house or plow his field, I am bound to do it, just as I am bound to give the beggar whatever he asks for, if I have it. It is no business of mine _why_ he asks me to do it."
"But suppose the man is lazy, or wants to get his work done while he is idling, enjoying himself, or earning money elsewhere for _vodka_ or what not? I do not object to helping the weak, or those who do not attempt to shirk. One must use discrimination."
But Count Tolstoy persisted that the reason for the request was no business of the man anxious to do his duty by aiding his fellow-men, although his sensible wife came to my assistance by saying that she always looked into the matter before giving help, on the grounds which I had stated. So I attacked from another quarter.
"Ought not every person to do as much as possible for himself, and not call upon others unless compelled to do so?"
"Certainly."
"Very good. I am strong, well, perfectly capable of waiting on myself. But I detest putting on my heavy Russian galoshes, and my big cloak; and I never do either when I can possibly avoid it. I have no right to ask you to put on my galoshes, supposing that there were no lackey at hand. But suppose I were to ask it?"
"I would do it with pleasure," replied the count, his earnest face relaxing into a smile. "I will mend your boots, also, if you wish."
I thanked him, with regret that my boots were whole, and pursued my point. "But you _ought_ to _refuse_. It would be your duty to teach me my duty of waiting on myself. You would have no right to encourage me in my evil ways."
We argued the matter on these lines. He started from the conviction that one should follow the example of Christ, who healed and helped all without questioning their motives or deserts; I taking the ground that, while Christ "knew the heart of man," man could not know the heart of his brother-man,---at least not always on first sight, though afterward he could make a tolerably shrewd guess as to whether he was being used as a cat's-paw for the encouragement of the shiftless. But he stuck firmly to his "resist not evil" doctrine; while I maintained that the very doctrine admitted that it was "evil" by making use of the word at all, hence a thing to be preached and practiced against. Perhaps Count Tolstoy had never been so unfortunate as to meet certain specimens of the human race which it has been my ill-luck to observe; so we both still held our positions, after a long skirmish, and silence reigned for a few moments. Then the count asked, with that winning air of good-will and interest which is peculiar to him:--
"Have you ever visited a church of the Old Believers?"
"No. They told me that there was one in Petersburg, but that I should not be admitted because I wore a bonnet instead of a kerchief, and did not know how to cross myself and bow properly."