by Leo Tolstoy
On one side of the gallery above stood the men sentenced to penal servitude in Siberia, who had been let into the church before the others. Each of them had half his head shaved, and their presence was indicated by the clanking of the chains on their feet. On the other side of the gallery stood those in preliminary confinement, without chains, their heads not shaved.
The prison church had been rebuilt and ornamented by a rich merchant, who spent several tens of thousands of roubles on it, and it glittered with gay colours and gold. For a time there was silence in the church, and only coughing, blowing of noses, the crying of babies, and now and then the rattling of chains, was heard. But at last the convicts that stood in the middle moved, pressed against each other, leaving a passage in the centre of the church, down which the prison inspector passed to take his place in front of every one in the nave.
CHAPTER XXXIX.
THE PRISON CHURCH--BLIND LEADERS OF THE BLIND.
The service began.
It consisted of the following. The priest, having dressed in a strange and very inconvenient garb, made of gold cloth, cut and arranged little bits of bread on a saucer, and then put them into a cup with wine, repeating at the same time different names and prayers. Meanwhile the deacon first read Slavonic prayers, difficult to understand in themselves, and rendered still more incomprehensible by being read very fast, and then sang them turn and turn about with the convicts. The contents of the prayers were chiefly the desire for the welfare of the Emperor and his family. These petitions were repeated many times, separately and together with other prayers, the people kneeling. Besides this, several verses from the Acts of the Apostles were read by the deacon in a peculiarly strained voice, which made it impossible to understand what he read, and then the priest read very distinctly a part of the Gospel according to St. Mark, in which it said that Christ, having risen from the dead before flying up to heaven to sit down at His Father's right hand, first showed Himself to Mary Magdalene, out of whom He had driven seven devils, and then to eleven of His disciples, and ordered them to preach the Gospel to the whole creation, and the priest added that if any one did not believe this he would perish, but he that believed it and was baptised should be saved, and should besides drive out devils and cure people by laying his hands on them, should talk in strange tongues, should take up serpents, and if he drank poison should not die, but remain well.
The essence of the service consisted in the supposition that the bits cut up by the priest and put by him into the wine, when manipulated and prayed over in a certain way, turned into the flesh and blood of God.
These manipulations consisted in the priest's regularly lifting and holding up his arms, though hampered by the gold cloth sack he had on, then, sinking on to his knees and kissing the table and all that was on it, but chiefly in his taking a cloth by two of its corners and waving it regularly and softly over the silver saucer and golden cup. It was supposed that, at this point, the bread and the wine turned into flesh and blood; therefore, this part of the service was performed with the greatest solemnity.
"Now, to the blessed, most pure, and most holy Mother of God," the priest cried from the golden partition which divided part of the church from the rest, and the choir began solemnly to sing that it was very right to glorify the Virgin Mary, who had borne Christ without losing her virginity, and was therefore worthy of greater honour than some kind of cherubim, and greater glory than some kind of seraphim. After this the transformation was considered accomplished, and the priest having taken the napkin off the saucer, cut the middle bit of bread in four, and put it into the wine, and then into his mouth. He was supposed to have eaten a bit of God's flesh and swallowed a little of His blood. Then the priest drew a curtain, opened the middle door in the partition, and, taking the gold cup in his hands, came out of the door, inviting those who wished to do so also to come and eat some of God's flesh and blood that was contained in the cup. A few children appeared to wish to do so.
After having asked the children their names, the priest carefully took out of the cup, with a spoon, and shoved a bit of bread soaked in wine deep into the mouth of each child in turn, and the deacon, while wiping the children's mouths, sang, in a merry voice, that the children were eating the flesh and drinking the blood of God. After this the priest carried the cup back behind the partition, and there drank all the remaining blood and ate up all the bits of flesh, and after having carefully sucked his moustaches and wiped his mouth, he stepped briskly from behind the partition, the soles of his calfskin boots creaking. The principal part of this Christian service was now finished, but the priest, wishing to comfort the unfortunate prisoners, added to the ordinary service another. This consisted of his going up to the gilt hammered-out image (with black face and hands) supposed to represent the very God he had been eating, illuminated by a dozen wax candles, and proceeding, in a strange, discordant voice, to hum or sing the following words:
"Jesu sweetest, glorified of the Apostles, Jesu lauded by the martyrs, almighty Monarch, save me, Jesu my Saviour. Jesu, most beautiful, have mercy on him who cries to Thee, Saviour Jesu. Born of prayer Jesu, all thy saints, all thy prophets, save and find them worthy of the joys of heaven. Jesu, lover of men."
Then he stopped, drew breath, crossed himself, bowed to the ground, and every one did the same--the inspector, the warders, the prisoners; and from above the clinking of the chains sounded more unintermittently. Then he continued: "Of angels the Creator and Lord of powers, Jesu most wonderful, the angels' amazement, Jesu most powerful, of our forefathers the Redeemer. Jesu sweetest, of patriarchs the praise. Jesu most glorious, of kings the strength. Jesu most good, of prophets the fulfilment. Jesu most amazing, of martyrs the strength. Jesu most humble, of monks the joy. Jesu most merciful, of priests the sweetness. Jesu most charitable, of the fasting the continence. Jesu most sweet, of the just the joy. Jesu most pure, of the celibates the chastity. Jesu before all ages of sinners the salvation. Jesu, son of God, have mercy on me."
Every time he repeated the word "Jesu" his voice became more and more wheezy. At last he came to a stop, and holding up his silk-lined cassock, and kneeling down on one knee, he stooped down to the ground and the choir began to sing, repeating the words, "Jesu, Son of God, have mercy on me," and the convicts fell down and rose again, shaking back the hair that was left on their heads, and rattling with the chains that were bruising their thin ankles.
This continued for a long time. First came the glorification, which ended with the words, "Have mercy on me." Then more glorifications, ending with "Alleluia!" And the convicts made the sign of the cross, and bowed, first at each sentence, then after every two and then after three, and all were very glad when the glorification ended, and the priest shut the book with a sigh of relief and retired behind the partition. One last act remained. The priest took a large, gilt cross, with enamel medallions at the ends, from a table, and came out into the centre of the church with it. First the inspector came up and kissed the cross, then the jailers, then the convicts, pushing and abusing each other in whispers. The priest, talking to the inspector, pushed the cross and his hand now against the mouths and now against the noses of the convicts, who were trying to kiss both the cross and the hand of the priest. And thus ended the Christian service, intended for the comfort and the teaching of these strayed brothers.
CHAPTER XL.
THE HUSKS OF RELIGION.
And none of those present, from the inspector down to Maslova, seemed conscious of the fact that this Jesus, whose name the priest repeated such a great number of times, and whom he praised with all these curious expressions, had forbidden the very things that were being done there; that He had prohibited not only this meaningless much-speaking and the blasphemous incantation over the bread and wine, but had also, in the clearest words, forbidden men to call other men their master, and to pray in temples; and had ordered that every one should pray in solitude, had forbidden to erect temples, saying that He had come to destroy them, and that one should wor
ship, not in a temple, but in spirit and in truth; and, above all, that He had forbidden not only to judge, to imprison, to torment, to execute men, as was being done here, but had prohibited any kind of violence, saying that He had come to give freedom to the captives.
No one present seemed conscious that all that was going on here was the greatest blasphemy and a supreme mockery of that same Christ in whose name it was being done. No one seemed to realise that the gilt cross with the enamel medallions at the ends, which the priest held out to the people to be kissed, was nothing but the emblem of that gallows on which Christ had been executed for denouncing just what was going on here. That these priests, who imagined they were eating and drinking the body and blood of Christ in the form of bread and wine, did in reality eat and drink His flesh and His blood, but not as wine and bits of bread, but by ensnaring "these little ones" with whom He identified Himself, by depriving them of the greatest blessings and submitting them to most cruel torments, and by hiding from men the tidings of great joy which He had brought. That thought did not enter into the mind of any one present.
The priest did his part with a quiet conscience, because he was brought up from childhood to consider that the only true faith was the faith which had been held by all the holy men of olden times and was still held by the Church, and demanded by the State authorities. He did not believe that the bread turned into flesh, that it was useful for the soul to repeat so many words, or that he had actually swallowed a bit of God. No one could believe this, but he believed that one ought to hold this faith. What strengthened him most in this faith was the fact that, for fulfilling the demands of this faith, he had for the last 15 years been able to draw an income, which enabled him to keep his family, send his son to a gymnasium and his daughter to a school for the daughters of the clergy. The deacon believed in the same manner, and even more firmly than the priest, for he had forgotten the substance of the dogmas of this faith, and knew only that the prayers for the dead, the masses, with and without the acathistus, all had a definite price, which real Christians readily paid, and, therefore, he called out his "have mercy, have mercy," very willingly, and read and said what was appointed, with the same quiet certainty of its being necessary to do so with which other men sell faggots, flour, or potatoes. The prison inspector and the warders, though they had never understood or gone into the meaning of these dogmas and of all that went on in church, believed that they must believe, because the higher authorities and the Tsar himself believed in it. Besides, though faintly (and themselves unable to explain why), they felt that this faith defended their cruel occupations. If this faith did not exist it would have been more difficult, perhaps impossible, for them to use all their powers to torment people, as they were now doing, with a quiet conscience. The inspector was such a kind-hearted man that he could not have lived as he was now living unsupported by his faith. Therefore, he stood motionless, bowed and crossed himself zealously, tried to feel touched when the song about the cherubims was being sung, and when the children received communion he lifted one of them, and held him up to the priest with his own hands.
The great majority of the prisoners believed that there lay a mystic power in these gilt images, these vestments, candles, cups, crosses, and this repetition of incomprehensible words, "Jesu sweetest" and "have mercy"--a power through which might be obtained much convenience in this and in the future life. Only a few clearly saw the deception that was practised on the people who adhered to this faith, and laughed at it in their hearts; but the majority, having made several attempts to get the conveniences they desired, by means of prayers, masses, and candles, and not having got them (their prayers remaining unanswered), were each of them convinced that their want of success was accidental, and that this organisation, approved by the educated and by archbishops, is very important and necessary, if not for this, at any rate for the next life.
Maslova also believed in this way. She felt, like the rest, a mixed sensation of piety and dulness. She stood at first in a crowd behind a railing, so that she could see no one but her companions; but when those to receive communion moved on, she and Theodosia stepped to the front, and they saw the inspector, and, behind him, standing among the warders, a little peasant, with a very light beard and fair hair. This was Theodosia's husband, and he was gazing with fixed eyes at his wife. During the acathistus Maslova occupied herself in scrutinising him and talking to Theodosia in whispers, and bowed and made the sign of the cross only when every one else did.
CHAPTER XLI.
VISITING DAY--THE MEN'S WARD.
Nekhludoff left home early. A peasant from the country was still driving along the side street and calling out in a voice peculiar to his trade, "Milk! milk! milk!"
The first warm spring rain had fallen the day before, and now wherever the ground was not paved the grass shone green. The birch trees in the gardens looked as if they were strewn with green fluff, the wild cherry and the poplars unrolled their long, balmy buds, and in shops and dwelling-houses the double window-frames were being removed and the windows cleaned.
In the Tolkoochi [literally, jostling market, where second-hand clothes and all sorts of cheap goods are sold] market, which Nekhludoff had to pass on his way, a dense crowd was surging along the row of booths, and tattered men walked about selling top-boots, which they carried under their arms, and renovated trousers and waistcoats, which hung over their shoulders.
Men in clean coats and shining boots, liberated from the factories, it being Sunday, and women with bright silk kerchiefs on their heads and cloth jackets trimmed with jet, were already thronging at the door of the traktir. Policemen, with yellow cords to their uniforms and carrying pistols, were on duty, looking out for some disorder which might distract the ennui that oppressed them. On the paths of the boulevards and on the newly-revived grass, children and dogs ran about, playing, and the nurses sat merrily chattering on the benches. Along the streets, still fresh and damp on the shady side, but dry in the middle, heavy carts rumbled unceasingly, cabs rattled and tramcars passed ringing by. The air vibrated with the pealing and clanging of church bells, that were calling the people to attend to a service like that which was now being conducted in the prison. And the people, dressed in their Sunday best, were passing on their way to their different parish churches.
The isvostchik did not drive Nekhludoff up to the prison itself, but to the last turning that led to the prison.
Several persons--men and women--most of them carrying small bundles, stood at this turning, about 100 steps from the prison. To the right there were several low wooden buildings; to the left, a two-storeyed house with a signboard. The huge brick building, the prison proper, was just in front, and the visitors were not allowed to come up to it. A sentinel was pacing up and down in front of it, and shouted at any one who tried to pass him.
At the gate of the wooden buildings, to the right, opposite the sentinel, sat a warder on a bench, dressed in uniform, with gold cords, a notebook in his hands. The visitors came up to him, and named the persons they wanted to see, and he put the names down. Nekhludoff also went up, and named Katerina Maslova. The warder wrote down the name.
"Why--don't they admit us yet?" asked Nekhludoff.
"The service is going on. When the mass is over, you'll be admitted."
Nekhludoff stepped aside from the waiting crowd. A man in tattered clothes, crumpled hat, with bare feet and red stripes all over his face, detached himself from the crowd, and turned towards the prison.
"Now, then, where are you going?" shouted the sentinel with the gun.
"And you hold your row," answered the tramp, not in the least abashed by the sentinel's words, and turned back. "Well, if you'll not let me in, I'll wait. But, no! Must needs shout, as if he were a general."
The crowd laughed approvingly. The visitors were, for the greater part, badly-dressed people; some were ragged, but there were also some respectable-looking men and women. Next to Nekhludoff stood a clean-shaven, stout, and red-cheeked man, holding
a bundle, apparently containing under-garments. This was the doorkeeper of a bank; he had come to see his brother, who was arrested for forgery. The good-natured fellow told Nekhludoff the whole story of his life, and was going to question him in turn, when their attention was aroused by a student and a veiled lady, who drove up in a trap, with rubber tyres, drawn by a large thoroughbred horse. The student was holding a large bundle. He came up to Nekhludoff, and asked if and how he could give the rolls he had brought in alms to the prisoners. His fiancee wished it (this lady was his fiancee), and her parents had advised them to take some rolls to the prisoners.
"I myself am here for the first time," said Nekhludoff, "and don't know; but I think you had better ask this man," and he pointed to the warder with the gold cords and the book, sitting on the right.
As they were speaking, the large iron door with a window in it opened, and an officer in uniform, followed by another warder, stepped out. The warder with the notebook proclaimed that the admittance of visitors would now commence. The sentinel stepped aside, and all the visitors rushed to the door as if afraid of being too late; some even ran. At the door there stood a warder who counted the visitors as they came in, saying aloud, 16, 17, and so on. Another warder stood inside the building and also counted the visitors as they entered a second door, touching each one with his hand, so that when they went away again not one visitor should be able to remain inside the prison and not one prisoner might get out. The warder, without looking at whom he was touching, slapped Nekhludoff on the back, and Nekhludoff felt hurt by the touch of the warder's hand; but, remembering what he had come about, he felt ashamed of feeling dissatisfied and taking offence.
The first apartment behind the entrance doors was a large vaulted room with iron bars to the small windows. In this room, which was called the meeting-room, Nekhludoff was startled by the sight of a large picture of the Crucifixion.
