The Tales of Chekhov

by Anton Chekhov

  “Here, Andryusha; read father’s articles,” she said, giving him a bundle of pamphlets and proofs. “They are splendid articles. He writes capitally.”

  “Capitally, indeed!” said Yegor Semyonitch, following her and smiling constrainedly; he was ashamed. “Don’t listen to her, please; don’t read them! Though, if you want to go to sleep, read them by all means; they are a fine soporific.”

  “I think they are splendid articles,” said Tanya, with deep conviction. “You read them, Andryusha, and persuade father to write oftener. He could write a complete manual of horticulture.”

  Yegor Semyonitch gave a forced laugh, blushed, and began uttering the phrases usually made use of by an embarrassed author. At last he began to give way.

  “In that case, begin with Gaucher’s article and these Russian articles,” he muttered, turning over the pamphlets with a trembling hand, “or else you won’t understand. Before you read my objections, you must know what I am objecting to. But it’s all nonsense . . . tiresome stuff. Besides, I believe it’s bedtime.”

  Tanya went away. Yegor Semyonitch sat down on the sofa by Kovrin and heaved a deep sigh.

  “Yes, my boy . . .” he began after a pause. “That’s how it is, my dear lecturer. Here I write articles, and take part in exhibitions, and receive medals. . . . Pesotsky, they say, has apples the size of a head, and Pesotsky, they say, has made his fortune with his garden. In short, ‘Kotcheby is rich and glorious.’ But one asks oneself: what is it all for? The garden is certainly fine, a model. It’s not really a garden, but a regular institution, which is of the greatest public importance because it marks, so to say, a new era in Russian agriculture and Russian industry. But, what’s it for? What’s the object of it?”

  “The fact speaks for itself.”

  “I do not mean in that sense. I meant to ask: what will happen to the garden when I die? In the condition in which you see it now, it would not be maintained for one month without me. The whole secret of success lies not in its being a big garden or a great number of labourers being employed in it, but in the fact that I love the work. Do you understand? I love it perhaps more than myself. Look at me; I do everything myself. I work from morning to night: I do all the grafting myself, the pruning myself, the planting myself. I do it all myself: when any one helps me I am jealous and irritable till I am rude. The whole secret lies in loving it— that is, in the sharp eye of the master; yes, and in the master’s hands, and in the feeling that makes one, when one goes anywhere for an hour’s visit, sit, ill at ease, with one’s heart far away, afraid that something may have happened in the garden. But when I die, who will look after it? Who will work? The gardener? The labourers? Yes? But I will tell you, my dear fellow, the worst enemy in the garden is not a hare, not a cockchafer, and not the frost, but any outside person.”

  “And Tanya?” asked Kovrin, laughing. “She can’t be more harmful than a hare? She loves the work and understands it.”

  “Yes, she loves it and understands it. If after my death the garden goes to her and she is the mistress, of course nothing better could be wished. But if, which God forbid, she should marry,” Yegor Semyonitch whispered, and looked with a frightened look at Kovrin, “that’s just it. If she marries and children come, she will have no time to think about the garden. What I fear most is: she will marry some fine gentleman, and he will be greedy, and he will let the garden to people who will run it for profit, and everything will go to the devil the very first year! In our work females are the scourge of God!”

  Yegor Semyonitch sighed and paused for a while.

  “Perhaps it is egoism, but I tell you frankly: I don’t want Tanya to get married. I am afraid of it! There is one young dandy comes to see us, bringing his violin and scraping on it; I know Tanya will not marry him, I know it quite well; but I can’t bear to see him! Altogether, my boy, I am very queer. I know that.”

  Yegor Semyonitch got up and walked about the room in excitement, and it was evident that he wanted to say something very important, but could not bring himself to it.

  “I am very fond of you, and so I am going to speak to you openly,” he decided at last, thrusting his hands into his pockets. “I deal plainly with certain delicate questions, and say exactly what I think, and I cannot endure so-called hidden thoughts. I will speak plainly: you are the only man to whom I should not be afraid to marry my daughter. You are a clever man with a good heart, and would not let my beloved work go to ruin; and the chief reason is that I love you as a son, and I am proud of you. If Tanya and you could get up a romance somehow, then—well! I should be very glad and even happy. I tell you this plainly, without mincing matters, like an honest man.”

  Kovrin laughed. Yegor Semyonitch opened the door to go out, and stood in the doorway.

  “If Tanya and you had a son, I would make a horticulturist of him,” he said, after a moment’s thought. “However, this is idle dreaming. Goodnight.”

  Left alone, Kovrin settled himself more comfortably on the sofa and took up the articles. The title of one was “On Intercropping”; of another, “A few Words on the Remarks of Monsieur Z. concerning the Trenching of the Soil for a New Garden”; a third, “Additional Matter concerning Grafting with a Dormant Bud”; and they were all of the same sort. But what a restless, jerky tone! What nervous, almost hysterical passion! Here was an article, one would have thought, with most peaceable and impersonal contents: the subject of it was the Russian Antonovsky Apple. But Yegor Semyonitch began it with “Audiatur altera pars,” and finished it with “Sapienti sat”; and between these two quotations a perfect torrent of venomous phrases directed “at the learned ignorance of our recognised horticultural authorities, who observe Nature from the height of their university chairs,” or at Monsieur Gaucher, “whose success has been the work of the vulgar and the dilettanti.” And then followed an inappropriate, affected, and insincere regret that peasants who stole fruit and broke the branches could not nowadays be flogged.

  “It is beautiful, charming, healthy work, but even in this there is strife and passion,” thought Kovrin, “I suppose that everywhere and in all careers men of ideas are nervous, and marked by exaggerated sensitiveness. Most likely it must be so.”

  He thought of Tanya, who was so pleased with Yegor Semyonitch’s articles. Small, pale, and so thin that her shoulder-blades stuck out, her eyes, wide and open, dark and intelligent, had an intent gaze, as though looking for something. She walked like her father with a little hurried step. She talked a great deal and was fond of arguing, accompanying every phrase, however insignificant, with expressive mimicry and gesticulation. No doubt she was nervous in the extreme.

  Kovrin went on reading the articles, but he understood nothing of them, and flung them aside. The same pleasant excitement with which he had earlier in the evening danced the mazurka and listened to the music was now mastering him again and rousing a multitude of thoughts. He got up and began walking about the room, thinking about the black monk. It occurred to him that if this strange, supernatural monk had appeared to him only, that meant that he was ill and had reached the point of having hallucinations. This reflection frightened him, but not for long.

  “But I am all right, and I am doing no harm to any one; so there is no harm in my hallucinations,” he thought; and he felt happy again.

  He sat down on the sofa and clasped his hands round his head. Restraining the unaccountable joy which filled his whole being, he then paced up and down again, and sat down to his work. But the thought that he read in the book did not satisfy him. He wanted something gigantic, unfathomable, stupendous. Towards morning he undressed and reluctantly went to bed: he ought to sleep.

  When he heard the footsteps of Yegor Semyonitch going out into the garden, Kovrin rang the bell and asked the footman to bring him some wine. He drank several glasses of Lafitte, then wrapped himself up, head and all; his consciousness grew clouded and he fell asleep.

  IV

  Yegor Semyonitch and Tanya often quarrelled and said nas
ty things to each other.

  They quarrelled about something that morning. Tanya burst out crying and went to her room. She would not come down to dinner nor to tea. At first Yegor Semyonitch went about looking sulky and dignified, as though to give every one to understand that for him the claims of justice and good order were more important than anything else in the world; but he could not keep it up for long, and soon sank into depression. He walked about the park dejectedly, continually sighing: “Oh, my God! My God!” and at dinner did not eat a morsel. At last, guilty and conscience-stricken, he knocked at the locked door and called timidly:

  “Tanya! Tanya!”

  And from behind the door came a faint voice, weak with crying but still determined:

  “Leave me alone, if you please.”

  The depression of the master and mistress was reflected in the whole household, even in the labourers working in the garden. Kovrin was absorbed in his interesting work, but at last he, too, felt dreary and uncomfortable. To dissipate the general ill-humour in some way, he made up his mind to intervene, and towards evening he knocked at Tanya’s door. He was admitted.

  “Fie, fie, for shame!” he began playfully, looking with surprise at Tanya’s tear-stained, woebegone face, flushed in patches with crying. “Is it really so serious? Fie, fie!”

  “But if you knew how he tortures me!” she said, and floods of scalding tears streamed from her big eyes. “He torments me to death,” she went on, wringing her hands. “I said nothing to him . . . nothing . . . I only said that there was no need to keep . . . too many labourers . . . if we could hire them by the day when we wanted them. You know . . . you know the labourers have been doing nothing for a whole week. . . . I . . . I . . . only said that, and he shouted and . . . said . . . a lot of horrible insulting things to me. What for?”

  “There, there,” said Kovrin, smoothing her hair. “You’ve quarrelled with each other, you’ve cried, and that’s enough. You must not be angry for long—that’s wrong . . . all the more as he loves you beyond everything.”

  “He has . . . has spoiled my whole life,” Tanya went on, sobbing. “I hear nothing but abuse and . . . insults. He thinks I am of no use in the house. Well! He is right. I shall go away to-morrow; I shall become a telegraph clerk. . . . I don’t care. . . .”

  “Come, come, come. . . . You mustn’t cry, Tanya. You mustn’t, dear . . . . You are both hot-tempered and irritable, and you are both to blame. Come along; I will reconcile you.”

  Kovrin talked affectionately and persuasively, while she went on crying, twitching her shoulders and wringing her hands, as though some terrible misfortune had really befallen her. He felt all the sorrier for her because her grief was not a serious one, yet she suffered extremely. What trivialities were enough to make this little creature miserable for a whole day, perhaps for her whole life! Comforting Tanya, Kovrin thought that, apart from this girl and her father, he might hunt the world over and would not find people who would love him as one of themselves, as one of their kindred. If it had not been for those two he might very likely, having lost his father and mother in early childhood, never to the day of his death have known what was meant by genuine affection and that naïve, uncritical love which is only lavished on very close blood relations; and he felt that the nerves of this weeping, shaking girl responded to his half-sick, overstrained nerves like iron to a magnet. He never could have loved a healthy, strong, rosy-cheeked woman, but pale, weak, unhappy Tanya attracted him.

  And he liked stroking her hair and her shoulders, pressing her hand and wiping away her tears. . . . At last she left off crying. She went on for a long time complaining of her father and her hard, insufferable life in that house, entreating Kovrin to put himself in her place; then she began, little by little, smiling, and sighing that God had given her such a bad temper. At last, laughing aloud, she called herself a fool, and ran out of the room.

  When a little later Kovrin went into the garden, Yegor Semyonitch and Tanya were walking side by side along an avenue as though nothing had happened, and both were eating rye bread with salt on it, as both were hungry.

  V

  Glad that he had been so successful in the part of peacemaker, Kovrin went into the park. Sitting on a garden seat, thinking, he heard the rattle of a carriage and a feminine laugh—visitors were arriving. When the shades of evening began falling on the garden, the sounds of the violin and singing voices reached him indistinctly, and that reminded him of the black monk. Where, in what land or in what planet, was that optical absurdity moving now?

  Hardly had he recalled the legend and pictured in his imagination the dark apparition he had seen in the rye-field, when, from behind a pine-tree exactly opposite, there came out noiselessly, without the slightest rustle, a man of medium height with uncovered grey head, all in black, and barefooted like a beggar, and his black eyebrows stood out conspicuously on his pale, death-like face. Nodding his head graciously, this beggar or pilgrim came noiselessly to the seat and sat down, and Kovrin recognised him as the black monk.

  For a minute they looked at one another, Kovrin with amazement, and the monk with friendliness, and, just as before, a little slyness, as though he were thinking something to himself.

  “But you are a mirage,” said Kovrin. “Why are you here and sitting still? That does not fit in with the legend.”

  “That does not matter,” the monk answered in a low voice, not immediately turning his face towards him. “The legend, the mirage, and I are all the products of your excited imagination. I am a phantom.”

  “Then you don’t exist?” said Kovrin.

  “You can think as you like,” said the monk, with a faint smile. “I exist in your imagination, and your imagination is part of nature, so I exist in nature.”

  “You have a very old, wise, and extremely expressive face, as though you really had lived more than a thousand years,” said Kovrin. “I did not know that my imagination was capable of creating such phenomena. But why do you look at me with such enthusiasm? Do you like me?”

  “Yes, you are one of those few who are justly called the chosen of God. You do the service of eternal truth. Your thoughts, your designs, the marvellous studies you are engaged in, and all your life, bear the Divine, the heavenly stamp, seeing that they are consecrated to the rational and the beautiful—that is, to what is eternal.”

  “You said ‘eternal truth.’ . . . But is eternal truth of use to man and within his reach, if there is no eternal life?”

  “There is eternal life,” said the monk.

  “Do you believe in the immortality of man?”

  “Yes, of course. A grand, brilliant future is in store for you men. And the more there are like you on earth, the sooner will this future be realised. Without you who serve the higher principle and live in full understanding and freedom, mankind would be of little account; developing in a natural way, it would have to wait a long time for the end of its earthly history. You will lead it some thousands of years earlier into the kingdom of eternal truth—and therein lies your supreme service. You are the incarnation of the blessing of God, which rests upon men.”

  “And what is the object of eternal life?” asked Kovrin.

  “As of all life—enjoyment. True enjoyment lies in knowledge, and eternal life provides innumerable and inexhaustible sources of knowledge, and in that sense it has been said: ‘In My Father’s house there are many mansions.’”

  “If only you knew how pleasant it is to hear you!” said Kovrin, rubbing his hands with satisfaction.

  “I am very glad.”

  “But I know that when you go away I shall be worried by the question of your reality. You are a phantom, an hallucination. So I am mentally deranged, not normal?”

  “What if you are? Why trouble yourself? You are ill because you have overworked and exhausted yourself, and that means that you have sacrificed your health to the idea, and the time is near at hand when you will give up life itself to it. What could be better? That is the goal towards whi
ch all divinely endowed, noble natures strive.”

  “If I know I am mentally affected, can I trust myself?”

  “And are you sure that the men of genius, whom all men trust, did not see phantoms, too? The learned say now that genius is allied to madness. My friend, healthy and normal people are only the common herd. Reflections upon the neurasthenia of the age, nervous exhaustion and degeneracy, et cetera, can only seriously agitate those who place the object of life in the present—that is, the common herd.”

  “The Romans used to say: Mens sana in corpore sano.”

  “Not everything the Greeks and the Romans said is true. Exaltation, enthusiasm, ecstasy—all that distinguishes prophets, poets, martyrs for the idea, from the common folk—is repellent to the animal side of man—that is, his physical health. I repeat, if you want to be healthy and normal, go to the common herd.”

  “Strange that you repeat what often comes into my mind,” said Kovrin. “It is as though you had seen and overheard my secret thoughts. But don’t let us talk about me. What do you mean by ‘eternal truth’?”

  The monk did not answer. Kovrin looked at him and could not distinguish his face. His features grew blurred and misty. Then the monk’s head and arms disappeared; his body seemed merged into the seat and the evening twilight, and he vanished altogether.

  “The hallucination is over,” said Kovrin; and he laughed. “It’s a pity.”

  He went back to the house, light-hearted and happy. The little the monk had said to him had flattered, not his vanity, but his whole soul, his whole being. To be one of the chosen, to serve eternal truth, to stand in the ranks of those who could make mankind worthy of the kingdom of God some thousands of years sooner—that is, to free men from some thousands of years of unnecessary struggle, sin, and suffering; to sacrifice to the idea everything—youth, strength, health; to be ready to die for the common weal—what an exalted, what a happy lot! He recalled his past—pure, chaste, laborious; he remembered what he had learned himself and what he had taught to others, and decided that there was no exaggeration in the monk’s words.