by Leo Tolstoy
Fourthly, these people were forced to associate with others who were particularly depraved by life, and especially by these very institutions--rakes, murderers and villains--who act on those who are not yet corrupted by the measures inflicted on them as leaven acts on dough.
And, fifthly, the fact that all sorts of violence, cruelty, inhumanity, are not only tolerated, but even permitted by the government, when it suits its purposes, was impressed on them most forcibly by the inhuman treatment they were subjected to; by the sufferings inflicted on children, women and old men; by floggings with rods and whips; by rewards offered for bringing a fugitive back, dead or alive; by the separation of husbands and wives, and the uniting them with the wives and husbands of others for sexual intercourse; by shooting or hanging them. To those who were deprived of their freedom, who were in want and misery, acts of violence were evidently still more permissible. All these institutions seemed purposely invented for the production of depravity and vice, condensed to such a degree that no other conditions could produce it, and for the spreading of this condensed depravity and vice broadcast among the whole population.
"Just as if a problem had been set to find the best, the surest means of depraving the greatest number of persons," thought Nekhludoff, while investigating the deeds that were being done in the prisons and halting stations. Every year hundreds of thousands were brought to the highest pitch of depravity, and when completely depraved they were set free to carry the depravity they had caught in prison among the people. In the prisons of Tamen, Ekaterinburg, Tomsk and at the halting stations Nekhludoff saw how successfully the object society seemed to have set itself was attained.
Ordinary, simple men with a conception of the demands of the social and Christian Russian peasant morality lost this conception, and found a new one, founded chiefly on the idea that any outrage or violence was justifiable if it seemed profitable. After living in a prison those people became conscious with the whole of their being that, judging by what was happening to themselves, all the moral laws, the respect and the sympathy for others which church and the moral teachers preach, was really set aside, and that, therefore, they, too, need not keep the laws. Nekhludoff noticed the effects of prison life on all the convicts he knew--on Fedoroff, on Makar, and even on Taras, who, after two months among the convicts, struck Nekhludoff by the want of morality in his arguments. Nekhludoff found out during his journey how tramps, escaping into the marshes, persuade a comrade to escape with them, and then kill him and feed on his flesh. (He saw a living man who was accused of this and acknowledged the fact.) And the most terrible part was that this was not a solitary, but a recurring case.
Only by a special cultivation of vice, such as was perpetrated in these establishments, could a Russian be brought to the state of this tramp, who excelled Nietzsche's newest teaching, and held that everything was possible and nothing forbidden, and who spread this teaching first among the convicts and then among the people in general.
The only explanation of all that was being done was the wish to put a stop to crime by fear, by correction, by lawful vengeance as it was written in the books. But in reality nothing in the least resembling any of these results came to pass. Instead of vice being put a stop to, it only spread further; instead of being frightened, the criminals were encouraged (many a tramp returned to prison of his own free will). Instead of being corrected, every kind of vice was systematically instilled, while the desire for vengeance did not weaken by the measures of the government, but was bred in the people who had none of it.
"Then why is it done?" Nekhludoff asked himself, but could find no answer. And what seemed most surprising was that all this was not being done accidentally, not by mistake, not once, but that it had continued for centuries, with this difference only, that at first the people's nostrils used to be torn and their ears cut off; then they were branded, and now they were manacled and transported by steam instead of on the old carts. The arguments brought forward by those in government service, who said that the things which aroused his indignation were simply due to the imperfect arrangements of the places of confinement, and that they could all be put to rights if prisons of a modern type were built, did not satisfy Nekhludoff, because he knew that what revolted him was not the consequence of a better or worse arrangement of the prisons. He had read of model prisons with electric bells, of executions by electricity, recommended by Tard; but this refined kind of violence revolted him even more.
But what revolted Nekhludoff most was that there were men in the law courts and in the ministry who received large salaries, taken from the people, for referring to books written by men like themselves and with like motives, and sorting actions that violated laws made by themselves according to different statutes; and, in obedience to these statutes, sending those guilty of such actions to places where they were completely at the mercy of cruel, hardened inspectors, jailers, convoy soldiers, where millions of them perished body and soul.
Now that he had a closer knowledge of prisons, Nekhludoff found out that all those vices which developed among the prisoners--drunkenness, gambling, cruelty, and all these terrible crimes, even cannibalism--were not casual, or due to degeneration or to the existence of monstrosities of the criminal type, as science, going hand in hand with the government, explained it, but an unavoidable consequence of the incomprehensible delusion that men may punish one another. Nekhludoff saw that cannibalism did not commence in the marshes, but in the ministry. He saw that his brother-in-law, for example, and, in fact, all the lawyers and officials, from the usher to the minister, do not care in the least for justice or the good of the people about whom they spoke, but only for the roubles they were paid for doing the things that were the source whence all this degradation and suffering flowed. This was quite evident.
"Can it be, then, that all this is done simply through misapprehension? Could it not be managed that all these officials should have their salaries secured to them, and a premium paid them, besides, so that they should leave off, doing all that they were doing now?" Nekhludoff thought, and in spite of the fleas, that seemed to spring up round him like water from a fountain whenever he moved, he fell fast asleep.
CHAPTER XX
.
THE JOURNEY RESUMED.
The carters had left the inn long before Nekhludoff awoke. The landlady had had her tea, and came in wiping her fat, perspiring neck with her handkerchief, and said that a soldier had brought a note from the halting station. The note was from Mary Pavlovna. She wrote that Kryltzoff's attack was more serious than they had imagined. "We wished him to be left behind and to remain with him, but this has not been allowed, so that we shall take him on; but we fear the worst. Please arrange so that if he should he left in the next town, one of us might remain with him. If in order to get the permission to stay I should be obliged to get married to him, I am of course ready to do so."
Nekhludoff sent the young labourer to the post station to order horses and began packing up hurriedly. Before he had drunk his second tumbler of tea the three-horsed postcart drove up to the porch with ringing bells, the wheels rattling on the frozen mud as on stones. Nekhludoff paid the fat-necked landlady, hurried out and got into the cart, and gave orders to the driver to go on as fast as possible, so as to overtake the gang. Just past the gates of the commune pasture ground they did overtake the carts, loaded with sacks and the sick prisoners, as they rattled over the frozen mud, that was just beginning to be rolled smooth by the wheels (the officer was not there, he had gone in advance). The soldiers, who had evidently been drinking, followed by the side of the road, chatting merrily. There were a great many carts. In each of the first carts sat six invalid criminal convicts, close packed. On each of the last two were three political prisoners. Novodvoroff, Grabetz and Kondratieff sat on one, Rintzeva, Nabatoff and the woman to whom Mary Pavlovna had given up her own place on the other, and on one of the carts lay Kryltzoff on a heap of hay, with a pillow under his head, and Mary Pavlovna sat by him on the edge of th
e cart. Nekhludoff ordered his driver to stop, got out and went up to Kryltzoff. One of the tipsy soldiers waved his hand towards Nekhludoff, but he paid no attention and started walking by Kryltzoff's side, holding on to the side of the cart with his hand. Dressed in a sheepskin coat, with a fur cap on his head and his mouth bound up with a handkerchief, he seemed paler and thinner than ever. His beautiful eyes looked very large and brilliant. Shaken from side to side by the jottings of the cart, he lay with his eyes fixed on Nekhludoff; but when asked about his health, he only closed his eyes and angrily shook his head. All his energy seemed to be needed in order to bear the jolting of the cart. Mary Pavlovna was on the other side. She exchanged a significant glance with Nekhludoff, which expressed all her anxiety about Kryltzoff's state, and then began to talk at once in a cheerful manner.
"It seems the officer is ashamed of himself," she shouted, so as to be heard above the rattle of the wheels. "Bousovkin's manacles have been removed, and he is carrying his little girl himself. Katusha and Simonson are with him, and Vera, too. She has taken my place."
Kryltzoff said something that could not be heard because of the noise, and frowning in the effort to repress his cough shook his head. Then Nekhludoff stooped towards him, so as to hear, and Kryltzoff, freeing his mouth of the handkerchief, whispered:
"Much better now. Only not to catch cold."
Nekhludoff nodded in acquiescence, and again exchanged a glance with Mary Pavlovna.
"How about the problem of the three bodies?" whispered Kryltzoff, smiling with great difficulty. "The solution is difficult."
Nekhludoff did not understand, but Mary Pavlovna explained that he meant the well-known mathematical problem which defined the position of the sun, moon and earth, which Kryltzoff compared to the relations between Nekhludoff, Katusha and Simonson. Kryltzoff nodded, to show that Mary Pavlovna had explained his joke correctly.
"The decision does not lie with me," Nekhludoff said.
"Did you get my note? Will you do it?" Mary Pavlovna asked.
"Certainly," answered Nekhludoff; and noticing a look of displeasure on Kryltzoff's face, he returned to his conveyance, and holding with both hands to the sides of the cart, got in, which jolted with him over the ruts of the rough road. He passed the gang, which, with its grey cloaks and sheepskin coats, chains and manacles, stretched over three-quarters of a mile of the road. On the opposite side of the road Nekhludoff noticed Katusha's blue shawl, Vera Doukhova's black coat, and Simonson's crochet cap, white worsted stockings, with bands, like those of sandals, tied round him. Simonson was walking with the woman and carrying on a heated discussion.
When they saw Nekhludoff they bowed to him, and Simonson raised his hat in a solemn manner. Nekhludoff, having nothing to say, did not stop, and was soon ahead of the carts. Having got again on to a smoother part of the road, they drove still more quickly, but they had continually to turn aside to let pass long rows of carts that were moving along the road in both directions.
The road, which was cut up by deep ruts, lay through a thick pine forest, mingled with birch trees and larches, bright with yellow leaves they had not yet shed. By the time Nekhludoff had passed about half the gang he reached the end of the forest. Fields now lay stretched along both sides of the road, and the crosses and cupolas of a monastery appeared in the distance. The clouds had dispersed, and it had cleared up completely; the leaves, the frozen puddles and the gilt crosses and cupolas of the monastery glittered brightly in the sun that had risen above the forest. A little to the right mountains began to gleam white in the blue-grey distance, and the trap entered a large village. The village street was full of people, both Russians and other nationalities, wearing peculiar caps and cloaks. Tipsy men and women crowded and chattered round booths, traktirs, public houses and carts. The vicinity of a town was noticeable. Giving a pull and a lash of the whip to the horse on his right, the driver sat down sideways on the right edge of the scat, so that the reins hung over that side, and with evident desire of showing off, he drove quickly down to the river, which had to be crossed by a ferry. The raft was coming towards them, and had reached the middle of the river. About twenty carts were waiting to cross. Nekhludoff had not long to wait. The raft, which had been pulled far up the stream, quickly approached the landing, carried by the swift waters. The tall, silent, broad-shouldered, muscular ferryman, dressed in sheepskins, threw the ropes and moored the raft with practised hand, landed the carts that were on it, and put those that were waiting on the bank on board. The whole raft was filled with vehicles and horses shuffling at the sight of the water. The broad, swift river splashed against the sides of the ferryboats, tightening their moorings.
When the raft was full, and Nekhludoff's cart, with the horses taken out of it, stood closely surrounded by other carts on the side of the raft, the ferryman barred the entrance, and, paying no heed to the prayers of those who had not found room in the raft, unfastened the ropes and set off.
All was quiet on the raft; one could hear nothing but the tramp of the ferryman's boots and the horses changing from foot to foot.
CHAPTER XXI
.
"JUST A WORTHLESS TRAMP."
Nekhludoff stood on the edge of the raft looking at the broad river. Two pictures kept rising up in his mind. One, that of Kryltzoff, unprepared for death and dying, made a heavy, sorrowful impression on him. The other, that of Katusha, full of energy, having gained the love of such a man as Simonson, and found a true and solid path towards righteousness, should have been pleasant, yet it also created a heavy impression on Nekhludoff's mind, and he could not conquer this impression.
The vibrating sounds of a big brass bell reached them from the town. Nekhludoff's driver, who stood by his side, and the other men on the raft raised their caps and crossed themselves, all except a short, dishevelled old man, who stood close to the railway and whom Nekhludoff had not noticed before. He did not cross himself, but raised his head and looked at Nekhludoff. This old man wore a patched coat, cloth trousers and worn and patched shoes. He had a small wallet on his back, and a high fur cap with the fur much rubbed on his head.
"Why don't you pray, old chap?" asked Nekhludoff's driver as he replaced and straightened his cap. "Are you unbaptized?"
"Who's one to pray to?" asked the old man quickly, in a determinately aggressive tone.
"To whom? To God, of course," said the driver sarcastically.
"And you just show me where he is, that god." There was something so serious and firm in the expression of the old man, that the driver felt that he had to do with a strong-minded man, and was a bit abashed. And trying not to show this, not to be silenced, and not to be put to shame before the crowd that was observing them, he answered quickly.
"Where? In heaven, of course."
"And have you been up there?"
"Whether I've been or not, every one knows that you must pray to God."
"No one has ever seen God at any time. The only begotten Son who is in the bosom of the Father he hath declared him," said the old man in the same rapid manner, and with a severe frown on his brow.
"It's clear you are not a Christian, but a hole worshipper. You pray to a hole," said the driver, shoving the handle of his whip into his girdle, pulling straight the harness on one of the horses.
Some one laughed.
"What is your faith, Dad?" asked a middle-aged man, who stood by his cart on the same side of the raft.
"I have no kind of faith, because I believe no one--no one but myself," said the old man as quickly and decidedly as before.
"How can you believe yourself?" Nekhludoff asked, entering into a conversation with him. "You might make a mistake."
"Never in your life," the old man said decidedly, with a toss of his head.
"Then why are there different faiths?" Nekhludoff asked.
"It's just because men believe others and do not believe themselves that there are different faiths. I also believed others, and lost myself as in a swamp,--lost myself so that I h
ad no hope of finding my way out. Old believers and new believers and Judaisers and Khlysty and Popovitzy, and Bespopovitzy and Avstriaks and Molokans and Skoptzy--every faith praises itself only, and so they all creep about like blind puppies. There are many faiths, but the spirit is one--in me and in you and in him. So that if every one believes himself all will he united. Every one he himself, and all will be as one."
