I

The evening service was being celebrated at Progonnaya Station. Before the great ikon, painted in glaring colours on a background of gold, stood the crowd of railway servants with their wives and children, and also of the timbermen and sawyers who worked close to the railway line. All stood in silence, fascinated by the glare of the lights and the howling of the snow-storm which was aimlessly disporting itself outside, regardless of the fact that it was the Eve of the Annunciation. The old priest from Vedenyapino conducted the service; the sacristan and Matvey Terehov were singing.

Matvey’s face was beaming with delight; he sang stretching out his neck as though he wanted to soar upwards. He sang tenor and chanted the “Praises” too in a tenor voice with honied sweetness and persuasiveness. When he sang “Archangel Voices” he waved his arms like a conductor, and trying to second the sacristan’s hollow bass with his tenor, achieved something extremely complex, and from his face it could be seen that he was experiencing great pleasure.

At last the service was over, and they all quietly dispersed, and it was dark and empty again, and there followed that hush which is only known in stations that stand solitary in the open country or in the forest when the wind howls and nothing else is heard and when all the emptiness around, all the dreariness of life slowly ebbing away is felt.

Matvey lived not far from the station at his cousin’s tavern. But he did not want to go home. He sat down at the refreshment bar and began talking to the waiter in a low voice.

“We had our own choir in the tile factory. And I must tell you that though we were only workmen, our singing was first-rate, splendid. We were often invited to the town, and when the Deputy Bishop, Father Ivan, took the service at Trinity Church, the bishop’s singers sang in the right choir and we in the left. Only they complained in the town that we kept the singing on too long: ‘the factory choir drag it out,’ they used to say. It is true we began St. Andrey’s prayers and the Praises between six and seven, and it was past eleven when we finished, so that it was sometimes after midnight when we got home to the factory. It was good,” sighed Matvey. “Very good it was, indeed, Sergey Nikanoritch! But here in my father’s house it is anything but joyful. The nearest church is four miles away; with my weak health I can’t get so far; there are no singers there. And there is no peace or quiet in our family; day in day out, there is an uproar, scolding, uncleanliness; we all eat out of one bowl like peasants; and there are beetles in the cabbage soup. . . . God has not given me health, else I would have gone away long ago, Sergey Nikanoritch.”

Matvey Terehov was a middle-aged man about forty-five, but he had a look of ill-health; his face was wrinkled and his lank, scanty beard was quite grey, and that made him seem many years older. He spoke in a weak voice, circumspectly, and held his chest when he coughed, while his eyes assumed the uneasy and anxious look one sees in very apprehensive people. He never said definitely what was wrong with him, but he was fond of describing at length how once at the factory he had lifted a heavy box and had ruptured himself, and how this had led to “the gripes,” and had forced him to give up his work in the tile factory and come back to his native place; but he could not explain what he meant by “the gripes.”

“I must own I am not fond of my cousin,” he went on, pouring himself out some tea. “He is my elder; it is a sin to censure him, and I fear the Lord, but I cannot bear it in patience. He is a haughty, surly, abusive man; he is the torment of his relations and workmen, and constantly out of humour. Last Sunday I asked him in an amiable way, ‘Brother, let us go to Pahomovo for the Mass!’ but he said ‘I am not going; the priest there is a gambler;’ and he would not come here to-day because, he said, the priest from Vedenyapino smokes and drinks vodka. He doesn’t like the clergy! He reads Mass himself and the Hours and the Vespers, while his sister acts as sacristan; he says, ‘Let us pray unto the Lord’! and she, in a thin little voice like a turkey-hen, ‘Lord, have mercy upon us! . . .’ It’s a sin, that’s what it is. Every day I say to him, ‘Think what you are doing, brother! Repent, brother!’ and he takes no notice.”

Sergey Nikanoritch, the waiter, poured out five glasses of tea and carried them on a tray to the waiting-room. He had scarcely gone in when there was a shout:

“Is that the way to serve it, pig’s face? You don’t know how to wait!”

It was the voice of the station-master. There was a timid mutter, then again a harsh and angry shout:

“Get along!”

The waiter came back greatly crestfallen.

“There was a time when I gave satisfaction to counts and princes,” he said in a low voice; “but now I don’t know how to serve tea. . . . He called me names before the priest and the ladies!”

The waiter, Sergey Nikanoritch, had once had money of his own, and had kept a buffet at a first-class station, which was a junction, in the principal town of a province. There he had worn a swallow-tail coat and a gold chain. But things had gone ill with him; he had squandered all his own money over expensive fittings and service; he had been robbed by his staff, and getting gradually into difficulties, had moved to another station less bustling. Here his wife had left him, taking with her all the silver, and he moved to a third station of a still lower class, where no hot dishes were served. Then to a fourth. Frequently changing his situation and sinking lower and lower, he had at last come to Progonnaya, and here he used to sell nothing but tea and cheap vodka, and for lunch hard-boiled eggs and dry sausages, which smelt of tar, and which he himself sarcastically said were only fit for the orchestra. He was bald all over the top of his head, and had prominent blue eyes and thick bushy whiskers, which he often combed out, looking into the little looking-glass. Memories of the past haunted him continually; he could never get used to sausage “only fit for the orchestra,” to the rudeness of the station-master, and to the peasants who used to haggle over the prices, and in his opinion it was as unseemly to haggle over prices in a refreshment room as in a chemist’s shop. He was ashamed of his poverty and degradation, and that shame was now the leading interest of his life.

“Spring is late this year,” said Matvey, listening. “It’s a good job; I don’t like spring. In spring it is very muddy, Sergey Nikanoritch. In books they write: Spring, the birds sing, the sun is setting, but what is there pleasant in that? A bird is a bird, and nothing more. I am fond of good company, of listening to folks, of talking of religion or singing something agreeable in chorus; but as for nightingales and flowers—bless them, I say!”

He began again about the tile factory, about the choir, but Sergey Nikanoritch could not get over his mortification, and kept shrugging his shoulders and muttering. Matvey said good-bye and went home.

There was no frost, and the snow was already melting on the roofs, though it was still falling in big flakes; they were whirling rapidly round and round in the air and chasing one another in white clouds along the railway line. And the oak forest on both sides of the line, in the dim light of the moon which was hidden somewhere high up in the clouds, resounded with a prolonged sullen murmur. When a violent storm shakes the trees, how terrible they are! Matvey walked along the causeway beside the line, covering his face and his hands, while the wind beat on his back. All at once a little nag, plastered all over with snow, came into sight; a sledge scraped along the bare stones of the causeway, and a peasant, white all over, too, with his head muffled up, cracked his whip. Matvey looked round after him, but at once, as though it had been a vision, there was neither sledge nor peasant to be seen, and he hastened his steps, suddenly scared, though he did not know why.

Here was the crossing and the dark little house where the signalman lived. The barrier was raised, and by it perfect mountains had drifted and clouds of snow were whirling round like witches on broomsticks. At that point the line was crossed by an old highroad, which was still called “the track.” On the right, not far from the crossing, by the roadside stood Terehov’s tavern, which had been a posting inn. Here there was always a light twinkling at night.

When Matvey reached home there was a strong smell of incense in all the rooms and even in the entry. His cousin Yakov Ivanitch was still reading the evening service. In the prayer-room where this was going on, in the corner opposite the door, there stood a shrine of old-fashioned ancestral ikons in gilt settings, and both walls to right and to left were decorated with ikons of ancient and modern fashion, in shrines and without them. On the table, which was draped to the floor, stood an ikon of the Annunciation, and close by a cyprus-wood cross and the censer; wax candles were burning. Beside the table was a reading desk. As he passed by the prayer-room, Matvey stopped and glanced in at the door. Yakov Ivanitch was reading at the desk at that moment, his sister Aglaia, a tall lean old woman in a dark-blue dress and white kerchief, was praying with him. Yakov Ivanitch’s daughter Dashutka, an ugly freckled girl of eighteen, was there, too, barefoot as usual, and wearing the dress in which she had at nightfall taken water to the cattle.

“Glory to Thee Who hast shown us the light!” Yakov Ivanitch boomed out in a chant, bowing low.

Aglaia propped her chin on her hand and chanted in a thin, shrill, drawling voice. And upstairs, above the ceiling, there was the sound of vague voices which seemed menacing or ominous of evil. No one had lived on the storey above since a fire there a long time ago. The windows were boarded up, and empty bottles lay about on the floor between the beams. Now the wind was banging and droning, and it seemed as though someone were running and stumbling over the beams.

Half of the lower storey was used as a tavern, while Terehov’s family lived in the other half, so that when drunken visitors were noisy in the tavern every word they said could be heard in the rooms. Matvey lived in a room next to the kitchen, with a big stove, in which, in old days, when this had been a posting inn, bread had been baked every day. Dashutka, who had no room of her own, lived in the same room behind the stove. A cricket chirped there always at night and mice ran in and out.

Matvey lighted a candle and began reading a book which he had borrowed from the station policeman. While he was sitting over it the service ended, and they all went to bed. Dashutka lay down, too. She began snoring at once, but soon woke up and said, yawning:

“You shouldn’t burn a candle for nothing, Uncle Matvey.”

“It’s my candle,” answered Matvey; “I bought it with my own money.”

Dashutka turned over a little and fell asleep again. Matvey sat up a good time longer—he was not sleepy—and when he had finished the last page he took a pencil out of a box and wrote on the book:

“I, Matvey Terehov, have read this book, and think it the very best of all the books I have read, for which I express my gratitude to the non-commissioned officer of the Police Department of Railways, Kuzma Nikolaev Zhukov, as the possessor of this priceless book.”

He considered it an obligation of politeness to make such inscriptions in other people’s books.
II

On Annunciation Day, after the mail train had been sent off, Matvey was sitting in the refreshment bar, talking and drinking tea with lemon in it.

The waiter and Zhukov the policeman were listening to him.

“I was, I must tell you,” Matvey was saying, “inclined to religion from my earliest childhood. I was only twelve years old when I used to read the epistle in church, and my parents were greatly delighted, and every summer I used to go on a pilgrimage with my dear mother. Sometimes other lads would be singing songs and catching crayfish, while I would be all the time with my mother. My elders commended me, and, indeed, I was pleased myself that I was of such good behaviour. And when my mother sent me with her blessing to the factory, I used between working hours to sing tenor there in our choir, and nothing gave me greater pleasure. I needn’t say, I drank no vodka, I smoked no tobacco, and lived in chastity; but we all know such a mode of life is displeasing to the enemy of mankind, and he, the unclean spirit, once tried to ruin me and began to darken my mind, just as now with my cousin. First of all, I took a vow to fast every Monday and not to eat meat any day, and as time went on all sorts of fancies came over me. For the first week of Lent down to Saturday the holy fathers have ordained a diet of dry food, but it is no sin for the weak or those who work hard even to drink tea, yet not a crumb passed into my mouth till the Sunday, and afterwards all through Lent I did not allow myself a drop of oil, and on Wednesdays and Fridays I did not touch a morsel at all. It was the same in the lesser fasts. Sometimes in St. Peter’s fast our factory lads would have fish soup, while I would sit a little apart from them and suck a dry crust. Different people have different powers, of course, but I can say of myself I did not find fast days hard, and, indeed, the greater the zeal the easier it seems. You are only hungry on the first days of the fast, and then you get used to it; it goes on getting easier, and by the end of a week you don’t mind it at all, and there is a numb feeling in your legs as though you were not on earth, but in the clouds. And, besides that, I laid all sorts of penances on myself; I used to get up in the night and pray, bowing down to the ground, used to drag heavy stones from place to place, used to go out barefoot in the snow, and I even wore chains, too. Only, as time went on, you know, I was confessing one day to the priest and suddenly this reflection occurred to me: why, this priest, I thought, is married, he eats meat and smokes tobacco—how can he confess me, and what power has he to absolve my sins if he is more sinful that I? I even scruple to eat Lenten oil, while he eats sturgeon, I dare say. I went to another priest, and he, as ill luck would have it, was a fat fleshy man, in a silk cassock; he rustled like a lady, and he smelt of tobacco too. I went to fast and confess in the monastery, and my heart was not at ease even there; I kept fancying the monks were not living according to their rules. And after that I could not find a service to my mind: in one place they read the service too fast, in another they sang the wrong prayer, in a third the sacristan stammered. Sometimes, the Lord forgive me a sinner, I would stand in church and my heart would throb with anger. How could one pray, feeling like that? And I fancied that the people in the church did not cross themselves properly, did not listen properly; wherever I looked it seemed to me that they were all drunkards, that they broke the fast, smoked, lived loose lives and played cards. I was the only one who lived according to the commandments. The wily spirit did not slumber; it got worse as it went on. I gave up singing in the choir and I did not go to church at all; since my notion was that I was a righteous man and that the church did not suit me owing to its imperfections—that is, indeed, like a fallen angel, I was puffed up in my pride beyond all belief. After this I began attempting to make a church for myself. I hired from a deaf woman a tiny little room, a long way out of town near the cemetery, and made a prayer-room like my cousin’s, only I had big church candlesticks, too, and a real censer. In this prayer-room of mine I kept the rules of holy Mount Athos—that is, every day my matins began at midnight without fail, and on the eve of the chief of the twelve great holy days my midnight service lasted ten hours and sometimes even twelve. Monks are allowed by rule to sit during the singing of the Psalter and the reading of the Bible, but I wanted to be better than the monks, and so I used to stand all through. I used to read and sing slowly, with tears and sighing, lifting up my hands, and I used to go straight from prayer to work without sleeping; and, indeed, I was always praying at my work, too. Well, it got all over the town ‘Matvey is a saint; Matvey heals the sick and senseless.’ I never had healed anyone, of course, but we all know wherever any heresy or false doctrine springs up there’s no keeping the female sex away. They are just like flies on the honey. Old maids and females of all sorts came trailing to me, bowing down to my feet, kissing my hands and crying out I was a saint and all the rest of it, and one even saw a halo round my head. It was too crowded in the prayer-room. I took a bigger room, and then we had a regular tower of Babel. The devil got hold of me completely and screened the light from my eyes with his unclean hoofs. We all behaved as though we were frantic. I read, while the old maids and other females sang, and then after standing on their legs for twenty-four hours or longer without eating or drinking, suddenly a trembling would come over them as though they were in a fever; after that, one would begin screaming and then another—it was horrible! I, too, would shiver all over like a Jew in a frying-pan, I don’t know myself why, and our legs began to prance about. It’s a strange thing, indeed: you don’t want to, but you prance about and waggle your arms; and after that, screaming and shrieking, we all danced and ran after one another —ran till we dropped; and in that way, in wild frenzy, I fell into fornication.”

The policeman laughed, but, noticing that no one else was laughing, became serious and said:

“That’s Molokanism. I have heard they are all like that in the Caucasus.”

“But I was not killed by a thunderbolt,” Matvey went on, crossing himself before the ikon and moving his lips. “My dead mother must have been praying for me in the other world. When everyone in the town looked upon me as a saint, and even the ladies and gentlemen of good family used to come to me in secret for consolation, I happened to go into our landlord, Osip Varlamitch, to ask forgiveness —it was the Day of Forgiveness—and he fastened the door with the hook, and we were left alone face to face. And he began to reprove me, and I must tell you Osip Varlamitch was a man of brains, though without education, and everyone respected and feared him, for he was a man of stern, God-fearing life and worked hard. He had been the mayor of the town, and a warden of the church for twenty years maybe, and had done a great deal of good; he had covered all the New Moscow Road with gravel, had painted the church, and had decorated the columns to look like malachite. Well, he fastened the door, and—‘I have been wanting to get at you for a long time, you rascal, . . .’ he said. ‘You think you are a saint,’ he said. ‘No you are not a saint, but a backslider from God, a heretic and an evildoer! . . .’ And he went on and on. . . . I can’t tell you how he said it, so eloquently and cleverly, as though it were all written down, and so touchingly. He talked for two hours. His words penetrated my soul; my eyes were opened. I listened, listened and —burst into sobs! ‘Be an ordinary man,’ he said, ‘eat and drink, dress and pray like everyone else. All that is above the ordinary is of the devil. Your chains,’ he said, ‘are of the devil; your fasting is of the devil; your prayer-room is of the devil. It is all pride,’ he said. Next day, on Monday in Holy Week, it pleased God I should fall ill. I ruptured myself and was taken to the hospital. I was terribly worried, and wept bitterly and trembled. I thought there was a straight road before me from the hospital to hell, and I almost died. I was in misery on a bed of sickness for six months, and when I was discharged the first thing I did I confessed, and took the sacrament in the regular way and became a man again. Osip Varlamitch saw me off home and exhorted me: ‘Remember, Matvey, that anything above the ordinary is of the devil.’ And now I eat and drink like everyone else and pray like everyone else . . . . If it happens now that the priest smells of tobacco or vodka I don’t venture to blame him, because the priest, too, of course, is an ordinary man. But as soon as I am told that in the town or in the village a saint has set up who does not eat for weeks, and makes rules of his own, I know whose work it is. So that is how I carried on in the past, gentlemen. Now, like Osip Varlamitch, I am continually exhorting my cousins and reproaching them, but I am a voice crying in the wilderness. God has not vouchsafed me the gift.”

Matvey’s story evidently made no impression whatever. Sergey Nikanoritch said nothing, but began clearing the refreshments off the counter, while the policeman began talking of how rich Matvey’s cousin was.

“He must have thirty thousand at least,” he said.

Zhukov the policeman, a sturdy, well-fed, red-haired man with a full face (his cheeks quivered when he walked), usually sat lolling and crossing his legs when not in the presence of his superiors. As he talked he swayed to and fro and whistled carelessly, while his face had a self-satisfied replete air, as though he had just had dinner. He was making money, and he always talked of it with the air of a connoisseur. He undertook jobs as an agent, and when anyone wanted to sell an estate, a horse or a carriage, they applied to him.

“Yes, it will be thirty thousand, I dare say,” Sergey Nikanoritch assented. “Your grandfather had an immense fortune,” he said, addressing Matvey. “Immense it was; all left to your father and your uncle. Your father died as a young man and your uncle got hold of it all, and afterwards, of course, Yakov Ivanitch. While you were going pilgrimages with your mama and singing tenor in the factory, they didn’t let the grass grow under their feet.”

“Fifteen thousand comes to your share,” said the policeman swaying from side to side. “The tavern belongs to you in common, so the capital is in common. Yes. If I were in your place I should have taken it into court long ago. I would have taken it into court for one thing, and while the case was going on I’d have knocked his face to a jelly.”

Yakov Ivanitch was disliked because, when anyone believes differently from others, it upsets even people who are indifferent to religion. The policeman disliked him also because he, too, sold horses and carriages.

“You don’t care about going to law with your cousin because you have plenty of money of your own,” said the waiter to Matvey, looking at him with envy. “It is all very well for anyone who has means, but here I shall die in this position, I suppose. . . .”

Matvey began declaring that he hadn’t any money at all, but Sergey Nikanoritch was not listening. Memories of the past and of the insults which he endured every day came showering upon him. His bald head began to perspire; he flushed and bElinked.

“A cursed life!” he said with vexation, and he banged the sausage on the floor.
III

The story ran that the tavern had been built in the time of Alexander I, by a widow who had settled here with her son; her name was Avdotya Terehov. The dark roofed-in courtyard and the gates always kept locked excited, especially on moonlight nights, a feeling of depression and unaccountable uneasiness in people who drove by with posting-horses, as though sorcerers or robbers were living in it; and the driver always looked back after he passed, and whipped up his horses. Travellers did not care to put up here, as the people of the house were always unfriendly and charged heavily. The yard was muddy even in summer; huge fat pigs used to lie there in the mud, and the horses in which the Terehovs dealt wandered about untethered, and often it happened that they ran out of the yard and dashed along the road like mad creatures, terrifying the pilgrim women. At that time there was a great deal of traffic on the road; long trains of loaded waggons trailed by, and all sorts of adventures happened, such as, for instance, that thirty years ago some waggoners got up a quarrel with a passing merchant and killed him, and a slanting cross is standing to this day half a mile from the tavern; posting-chaises with bells and the heavy dormeuses of country gentlemen drove by; and herds of horned cattle passed bellowing and stirring up clouds of dust.

When the railway came there was at first at this place only a platform, which was called simply a halt; ten years afterwards the present station, Progonnaya, was built. The traffic on the old posting-road almost ceased, and only local landowners and peasants drove along it now, but the working people walked there in crowds in spring and autumn. The posting-inn was transformed into a restaurant; the upper storey was destroyed by fire, the roof had grown yellow with rust, the roof over the yard had fallen by degrees, but huge fat pigs, pink and revolting, still wallowed in the mud in the yard. As before, the horses sometimes ran away and, lashing their tails dashed madly along the road. In the tavern they sold tea, hay oats and flour, as well as vodka and beer, to be drunk on the premises and also to be taken away; they sold spirituous liquors warily, for they had never taken out a licence.

The Terehovs had always been distinguished by their piety, so much so that they had even been given the nickname of the “Godlies.” But perhaps because they lived apart like bears, avoided people and thought out all their ideas for themselves, they were given to dreams and to doubts and to changes of faith and almost each generation had a peculiar faith of its own. The grandmother Avdotya, who had built the inn, was an Old Believer; her son and both her grandsons (the fathers of Matvey and Yakov) went to the Orthodox church, entertained the clergy, and worshipped before the new ikons as devoutly as they had done before the old. The son in old age refused to eat meat and imposed upon himself the rule of silence, considering all conversation as sin; it was the peculiarity of the grandsons that they interpreted the Scripture not simply, but sought in it a hidden meaning, declaring that every sacred word must contain a mystery.

Avdotya’s great-grandson Matvey had struggled from early childhood with all sorts of dreams and fancies and had been almost ruined by it; the other great-grandson, Yakov Ivanitch, was orthodox, but after his wife’s death he gave up going to church and prayed at home. Following his example, his sister Aglaia had turned, too; she did not go to church herself, and did not let Dashutka go. Of Aglaia it was told that in her youth she used to attend the Flagellant meetings in Vedenyapino, and that she was still a Flagellant in secret, and that was why she wore a white kerchief.

Yakov Ivanitch was ten years older than Matvey—he was a very handsome tall old man with a big grey beard almost to his waist, and bushy eyebrows which gave his face a stern, even ill-natured expression. He wore a long jerkin of good cloth or a black sheepskin coat, and altogether tried to be clean and neat in dress; he wore goloshes even in dry weather. He did not go to church, because, to his thinking, the services were not properly celebrated and because the priests drank wine at unlawful times and smoked tobacco. Every day he read and sang the service at home with Aglaia. At Vedenyapino they left out the “Praises” at early matins, and had no evening service even on great holidays, but he used to read through at home everything that was laid down for every day, without hurrying or leaving out a single line, and even in his spare time read aloud the Lives of the Saints. And in everyday life he adhered strictly to the rules of the church; thus, if wine were allowed on some day in Lent “for the sake of the vigil,” then he never failed to drink wine, even if he were not inclined.

He read, sang, burned incense and fasted, not for the sake of receiving blessings of some sort from God, but for the sake of good order. Man cannot live without religion, and religion ought to be expressed from year to year and from day to day in a certain order, so that every morning and every evening a man might turn to God with exactly those words and thoughts that were befitting that special day and hour. One must live, and, therefore, also pray as is pleasing to God, and so every day one must read and sing what is pleasing to God—that is, what is laid down in the rule of the church. Thus the first chapter of St. John must only be read on Easter Day, and “It is most meet” must not be sung from Easter to Ascension, and so on. The consciousness of this order and its importance afforded Yakov Ivanitch great gratification during his religious exercises. When he was forced to break this order by some necessity—to drive to town or to the bank, for instance his conscience was uneasy and he felt miserable.

When his cousin Matvey had returned unexpectedly from the factory and settled in the tavern as though it were his home, he had from the very first day disturbed his settled order. He refused to pray with them, had meals and drank tea at wrong times, got up late, drank milk on Wednesdays and Fridays on the pretext of weak health; almost every day he went into the prayer-room while they were at prayers and cried: “Think what you are doing, brother! Repent, brother!” These words threw Yakov into a fury, while Aglaia could not refrain from beginning to scold; or at night Matvey would steal into the prayer-room and say softly: “Cousin, your prayer is not pleasing to God. For it is written, First be reconciled with thy brother and then offer thy gift. You lend money at usury, you deal in vodka—repent!”

In Matvey’s words Yakov saw nothing but the usual evasions of empty-headed and careless people who talk of loving your neighbour, of being reconciled with your brother, and so on, simply to avoid praying, fasting and reading holy books, and who talk contemptuously of profit and interest simply because they don’t like working. Of course, to be poor, save nothing, and put by nothing was a great deal easier than being rich.

But yet he was troubled and could not pray as before. As soon as he went into the prayer-room and opened the book he began to be afraid his cousin would come in and hinder him; and, in fact, Matvey did soon appear and cry in a trembling voice: “Think what you are doing, brother! Repent, brother!” Aglaia stormed and Yakov, too, flew into a passion and shouted: “Go out of my house!” while Matvey answered him: “The house belongs to both of us.”

Yakov would begin singing and reading again, but he could not regain his calm, and unconsciously fell to dreaming over his book. Though he regarded his cousin’s words as nonsense, yet for some reason it had of late haunted his memory that it is hard for a rich man to enter the kingdom of heaven, that the year before last he had made a very good bargain over buying a stolen horse, that one day when his wife was alive a drunkard had died of vodka in his tavern. . . .

He slept badly at nights now and woke easily, and he could hear that Matvey, too, was awake, and continually sighing and pining for his tile factory. And while Yakov turned over from one side to another at night he thought of the stolen horse and the drunken man, and what was said in the gospels about the camel.

It looked as though his dreaminess were coming over him again. And as ill-luck would have it, although it was the end of March, every day it kept snowing, and the forest roared as though it were winter, and there was no believing that spring would ever come. The weather disposed one to depression, and to quarrelling and to hatred and in the night, when the wind droned over the ceiling, it seemed as though someone were living overhead in the empty storey; little by little the broodings settled like a burden on his mind, his head burned and he could not sleep.
IV

On the morning of the Monday before Good Friday, Matvey heard from his room Dashutka say to Aglaia:

“Uncle Matvey said, the other day, that there is no need to fast.”

Matvey remembered the whole conversation he had had the evening before with Dashutka, and he felt hurt all at once.

“Girl, don’t do wrong!” he said in a moaning voice, like a sick man. “You can’t do without fasting; our Lord Himself fasted forty days. I only explained that fasting does a bad man no good.”

“You should just listen to the factory hands; they can teach you goodness,” Aglaia said sarcastically as she washed the floor (she usually washed the floors on working days and was always angry with everyone when she did it). “We know how they keep the fasts in the factory. You had better ask that uncle of yours—ask him about his ‘Darling,’ how he used to guzzle milk on fast days with her, the viper. He teaches others; he forgets about his viper. But ask him who was it he left his money with—who was it?”

Matvey had carefully concealed from everyone, as though it were a foul sore, that during that period of his life when old women and unmarried girls had danced and run about with him at their prayers he had formed a connection with a working woman and had had a child by her. When he went home he had given this woman all he had saved at the factory, and had borrowed from his landlord for his journey, and now he had only a few roubles which he spent on tea and candles. The “Darl............