Delphi Complete Works of Anton Chekhov (Illustrated) (239 page)

Towards evening Andrey Yefimitch died of an apoplectic stroke. At first he had a violent shivering fit and a feeling of sickness; something revolting as it seemed, penetrating through his whole body, even to his finger-tips, strained from his stomach to his head and flooded his eyes and ears. There was a greenness before his eyes. Andrey Yefimitch understood that his end had come, and remembered that Ivan Dmitritch, Mihail Averyanitch, and millions of people believed in immortality. And what if it really existed? But he did not want immortality -- and he thought of it only for one instant. A herd of deer, extraordinarily beautiful and graceful, of which he had been reading the day before, ran by him; then a peasant woman stretched out her hand to him with a registered letter. . . . Mihail Averyanitch said something, then it all vanished, and Andrey Yefimitch sank into oblivion for ever.

The hospital porters came, took him by his arms and legs, and carried him away to the chapel.

There he lay on the table, with open eyes, and the moon shed its light upon him at night. In the morning Sergey Sergeyitch came, prayed piously before the crucifix, and closed his former chief’s eyes.

Next day Andrey Yefimitch was buried. Mihail Averyanitch and Daryushka were the only people at the funeral.

NOTES

provincial secretary: the 12th rank in the Table of Ranks for the Russian Civil Service

gendarmes: the political police

laurel drops: used to calm patients

Stanislav order: most frequently given non-military order; it had an 8-pointed star

Swedish ‘Polar Star’: Swedish metal established in 1748 and given to both Swedes and non-Swedes

erysipelas: severe skin infection

Zemstvo: a district council with locally elected members

Pushkin: Russia’s greatest poet, Alexander Pushkin (1799-1837) was killed in a duel and died after two days

Heine: the German poet and wit (1797-1856) was confined to his bed for the last 8 years of his life

senator: the Russian Senate functioned as a Supreme Court and interpreted the laws

white tie: Russian doctors traditionally wore white ties

The Doctor
: medical journal published in St. Petersburg

he knocks and it is not opened to him: cf. Matthew 7:7

the great Pirogov: N. I. Pirogov (1810-1881) was a famous surgeon and teacher

in spe
: in hope or expectation

stone: kidney stone

Pasteur and of Koch: Louis Pasteur (1822-1910) was a French chemist who developed vaccination techniques; Robert Koch (1843-1910) was a German bacteriologist

Elborus: Elbrus, the highest mountain in Europe

strait-waistcoats: straitjacket

Bastille: French royal fortress and prison in Paris; its fall signaled the beginning of the French Revolution

bobbery: dillydallying

cupping: an outdated medical treatment in which blood is removed by placing evacuated glass cups on the skin; bleeding the patient by cupping, applying leeches, or cutting was accepted medical practice from the middle ages until the middle of the 19th century

midden-pit: latrine

Dostoevsky or Voltaire: F. M. Dostoevsky (1821-1881) was a famous Russian novelist; in his novel
The Brothers Karamazov,
he quotes the phrase from Voltaire about inventing God; François Voltaire was a major figure in the French Enlightenment; the phrase Chekhov refers to comes from a 1769 work; the exact phrase is
“Si Dieu n’existait pas, il faudrait l’inventer”

Diogenes lived in a tub: Diogenes (412 B.C. - 323 B.C.) was a Greek cynic philosopher

Marcus Aurelius: Marcus Aurelius (121 - 180) was a Roman emperor and stoic philosopher

Stoics: a philosophy founded by Zeno around 308 B.C. believing that humans should be free from passion and should calmly accept whatever fate has in store

Garden of Gethsemane: where Judas betrayed Jesus; see Matthew 26:36-42

vanity of vanities: Ecclesiastes 1:1

bromide: bromide of potassium was used in the nineteenth century as a sedative

Poland: Poland at this time was part of the Russian Empire

third-class: the cheapest and most uncomfortable seats

Iversky Madonna: alleged wonder-working icon

Tsar-cannon and Tsar-bell: 40-ton cannon cast in 1586 and 200-ton bell cast in 1735

St. Saviour’s and the Rumyantsev museum: Church of the Savior, built to mark victory of Russians over French invaders in 1812; Rumiantsev Museum, built in 1787, housed nearly a million books

Tyestov’s: a fancy Moscow restaurant

Austrian spies: at that time part of what is now Poland was in the Austro-Hungarian Empire

rhubarb pills: used as a purgative

mauvais ton
: ill-bred, lacking in manners

bone-charring factory: animal bones were burned to produce fertilizer

TERROR

My Friend’s Story

Translated by Constance Garnett 1888-1895

DMITRI PETROVITCH SILIN had taken his degree and entered the government service in Petersburg, but at thirty he gave up his post and went in for agriculture. His farming was fairly successful, and yet it always seemed to me that he was not in his proper place, and that he would do well to go back to Petersburg. When sunburnt, grey with dust, exhausted with toil, he met me near the gates or at the entrance, and then at supper struggled with sleepiness and his wife took him off to bed as though he were a baby; or when, overcoming his sleepiness, he began in his soft, cordial, almost imploring voice, to talk about his really excellent ideas, I saw him not as a farmer nor an agriculturist, but only as a worried and exhausted man, and it was clear to me that he did not really care for farming, but that all he wanted was for the day to be over and “Thank God for it.”

I liked to be with him, and I used to stay on his farm for two or three days at a time. I liked his house, and his park, and his big fruit garden, and the river -- and his philosophy, which was clear, though rather spiritless and rhetorical. I suppose I was fond of him on his own account, though I can’t say that for certain, as I have not up to now succeeded in analysing my feelings at that time. He was an intelligent, kind-hearted, genuine man, and not a bore, but I remember that when he confided to me his most treasured secrets and spoke of our relation to each other as friendship, it disturbed me unpleasantly, and I was conscious of awkwardness. In his affection for me there was something inappropriate, tiresome, and I should have greatly preferred commonplace friendly relations.

The fact is that I was extremely attracted by his wife, Marya Sergeyevna. I was not in love with her, but I was attracted by her face, her eyes, her voice, her walk. I missed her when I did not see her for a long time, and my imagination pictured no one at that time so eagerly as that young, beautiful, elegant woman. I had no definite designs in regard to her, and did not dream of anything of the sort, yet for some reason, whenever we were left alone, I remembered that her husband looked upon me as his friend, and I felt awkward. When she played my favourite pieces on the piano or told me something interesting, I listened with pleasure, and yet at the same time for some reason the reflection that she loved her husband, that he was my friend, and that she herself looked upon me as his friend, obtruded themselves upon me, my spirits flagged, and I became listless, awkward, and dull. She noticed this change and would usually say:

“You are dull without your friend. We must send out to the fields for him.”

And when Dmitri Petrovitch came in, she would say:

“Well, here is your friend now. Rejoice.”

So passed a year and a half.

It somehow happened one July Sunday that Dmitri Petrovitch and I, having nothing to do, drove to the big village of Klushino to buy things for supper. While we were going from one shop to another the sun set and the evening came on -- the evening which I shall probably never forget in my life. After buying cheese that smelt like soap, and petrified sausages that smelt of tar, we went to the tavern to ask whether they had any beer. Our coachman went off to the blacksmith to get our horses shod, and we told him we would wait for him near the church. We walked, talked, laughed over our purchases, while a man who was known in the district by a very strange nickname, “Forty Martyrs,” followed us all the while in silence with a mysterious air like a detective. This Forty Martyrs was no other than Gavril Syeverov, or more simply Gavryushka, who had been for a short time in my service as a footman and had been dismissed by me for drunkenness. He had been in Dmitri Petrovitch’s service, too, and by him had been dismissed for the same vice. He was an inveterate drunkard, and indeed his whole life was as drunk and disorderly as himself. His father had been a priest and his mother of noble rank, so by birth he belonged to the privileged class; but however carefully I scrutinized his exhausted, respectful, and always perspiring face, his red beard now turning grey, his pitifully torn reefer jacket and his red shirt, I could not discover in him the faintest trace of anything we associate with privilege. He spoke of himself as a man of education, and used to say that he had been in a clerical school, but had not finished his studies there, as he had been expelled for smoking; then he had sung in the bishop’s choir and lived for two years in a monastery, from which he was also expelled, but this time not for smoking but for “his weakness.” He had walked all over two provinces, had presented petitions to the Consistory, and to various government offices, and had been four times on his trial. At last, being stranded in our district, he had served as a footman, as a forester, as a kennelman, as a sexton, had married a cook who was a widow and rather a loose character, and had so hopelessly sunk into a menial position, and had grown so used to filth and dirt, that he even spoke of his privileged origin with a certain scepticism, as of some myth. At the time I am describing, he was hanging about without a job, calling himself a carrier and a huntsman, and his wife had disappeared and made no sign.

From the tavern we went to the church and sat in the porch, waiting for the coachman. Forty Martyrs stood a little way off and put his hand before his mouth in order to cough in it respectfully if need be. By now it was dark; there was a strong smell of evening dampness, and the moon was on the point of rising. There were only two clouds in the clear starry sky exactly over our heads: one big one and one smaller; alone in the sky they were racing after one another like mother and child, in the direction where the sunset was glowing.

“What a glorious day!” said Dmitri Petrovitch.

“In the extreme . . .” Forty Martyrs assented, and he coughed respectfully into his hand. “How was it, Dmitri Petrovitch, you thought to visit these parts?” he asked in an ingratiating voice, evidently anxious to get up a conversation.

Dmitri Petrovitch made no answer. Forty Martyrs heaved a deep sigh and said softly, not looking at us:

“I suffer solely through a cause to which I must answer to Almighty God. No doubt about it, I am a hopeless and incompetent man; but believe me, on my conscience, I am without a crust of bread and worse off than a dog.... Forgive me, Dmitri Petrovitch.”

Silin was not listening, but sat musing with his head propped on his fists. The church stood at the end of the street on the high river-bank, and through the trellis gate of the enclosure we could see the river, the water-meadows on the near side of it, and the crimson glare of a camp fire about which black figures of men and horses were moving. And beyond the fire, further away, there were other lights, where there was a little village. They were singing there. On the river, and here and there on the meadows, a mist was rising. High narrow coils of mist, thick and white as milk, were trailing over the river, hiding the reflection of the stars and hovering over the willows. Every minute they changed their form, and it seemed as though some were embracing, others were bowing, others lifting up their arms to heaven with wide sleeves like priests, as though they were praying.... Probably they reminded Dmitri Petrovitch of ghosts and of the dead, for he turned facing me and asked with a mournful smile:

“Tell me, my dear fellow, why is it that when we want to tell some terrible, mysterious, and fantastic story, we draw our material, not from life, but invariably from the world of ghosts and of the shadows beyond the grave.”

“We are frightened of what we don’t understand.”

“And do you understand life? Tell me: do you understand life better than the world beyond the grave?”

Dmitri Petrovitch was sitting quite close to me, so that I felt his breath upon my cheek. In the evening twilight his pale, lean face seemed paler than ever and his dark beard was black as soot. His eyes were sad, truthful, and a little frightened, as though he were about to tell me something horrible. He looked into my eyes and went on in his habitual imploring voice:

“Our life and the life beyond the grave are equally incomprehensible and horrible. If any one is afraid of ghosts he ought to be afraid, too, of me, and of those lights and of the sky, seeing that, if you come to reflect, all that is no less fantastic and beyond our grasp than apparitions from the other world. Prince Hamlet did not kill himself because he was afraid of the visions that might haunt his dreams after death. I like that famous soliloquy of his, but, to be candid, it never touched my soul. I will confess to you as a friend that in moments of depression I have sometimes pictured to myself the hour of my death. My fancy invented thousands of the gloomiest visions, and I have succeeded in working myself up to an agonizing exaltation, to a state of nightmare, and I assure you that that did not seem to me more terrible than reality. What I mean is, apparitions are terrible, but life is terrible, too. I don’t understand life and I am afraid of it, my dear boy; I don’t know. Perhaps I am a morbid person, unhinged. It seems to a sound, healthy man that he understands everything he sees and hears, but that ‘seeming’ is lost to me, and from day to day I am poisoning myself with terror. There is a disease, the fear of open spaces, but my disease is the fear of life. When I lie on the grass and watch a little beetle which was born yesterday and understands nothing, it seems to me that its life consists of nothing else but fear, and in it I see myself.”

“What is it exactly you are frightened of?” I asked.

“I am afraid of everything. I am not by nature a profound thinker, and I take little interest in such questions as the life beyond the grave, the destiny of humanity, and, in fact, I am rarely carried away to the heights. What chiefly frightens me is the common routine of life from which none of us can escape. I am incapable of distinguishing what is true and what is false in my actions, and they worry me. I recognize that education and the conditions of life have imprisoned me in a narrow circle of falsity, that my whole life is nothing else than a daily effort to deceive myself and other people, and to avoid noticing it; and I am frightened at the thought that to the day of my death I shall not escape from this falsity. To-day I do something and to-morrow I do not understand why I did it. I entered the service in Petersburg and took fright; I came here to work on the land, and here, too, I am frightened.... I see that we know very little and so make mistakes every day. We are unjust, we slander one another and spoil each other’s lives, we waste all our powers on trash which we do not need and which hinders us from living; and that frightens me, because I don’t understand why and for whom it is necessary. I don’t understand men, my dear fellow, and I am afraid of them. It frightens me to look at the peasants, and I don’t know for what higher objects they are suffering and what they are living for. If life is an enjoyment, then they are unnecessary, superfluous people; if the object and meaning of life is to be found in poverty and unending, hopeless ignorance, I can’t understand for whom and what this torture is necessary. I understand no one and nothing. Kindly try to understand this specimen, for instance,” said Dmitri Petrovitch, pointing to Forty Martyrs. “Think of him!”

Noticing that we were looking at him, Forty Martyrs coughed deferentially into his fist and said:

“I was always a faithful servant with good masters, but the great trouble has been spirituous liquor. If a poor fellow like me were shown consideration and given a place, I would kiss the ikon. My word’s my bond.”

The sexton walked by, looked at us in amazement, and began pulling the rope. The bell, abruptly breaking upon the stillness of the evening, struck ten with a slow and prolonged note.

“It’s ten o’clock, though,” said Dmitri Petrovitch. “It’s time we were going. Yes, my dear fellow,” he sighed, “if only you knew how afraid I am of my ordinary everyday thoughts, in which one would have thought there should be nothing dreadful. To prevent myself thinking I distract my mind with work and try to tire myself out that I may sleep sound at night. Children, a wife -- all that seems ordinary with other people; but how that weighs upon me, my dear fellow!”

He rubbed his face with his hands, cleared his throat, and laughed.

“If I could only tell you how I have played the fool in my life! “ he said. “They all tell me that I have a sweet wife, charming children, and that I am a good husband and father. They think I am very happy and envy me. But since it has come to that, I will tell you in secret: my happy family life is only a grievous misunderstanding, and I am afraid of it.” His pale face was distorted by a wry smile. He put his arm round my waist and went on in an undertone:

“You are my true friend; I believe in you and have a deep respect for you. Heaven gave us friendship that we may open our hearts and escape from the secrets that weigh upon us. Let me take advantage of your friendly feeling for me and tell you the whole truth. My home life, which seems to you so enchanting, is my chief misery and my chief terror. I got married in a strange and stupid way. I must tell you that I was madly in love with Masha before I married her, and was courting her for two years. I asked her to marry me five times, and she refused me because she did not care for me in the least. The sixth, when burning with passion I crawled on my knees before her and implored her to take a beggar and marry me, she consented.... What she said to me was: ‘I don’t love you, but I will be true to you. . . .’ I accepted that condition with rapture. At the time I understood what that meant, but I swear to God I don’t understand it now. ‘I don’t love you, but I will be true to you.’ What does that mean? It’s a fog, a darkness. I love her now as intensely as I did the day we were married, while she, I believe, is as indifferent as ever, and I believe she is glad when I go away from home. I don’t know for certain whether she cares for me or not -- I don’t know, I don’t know; but, as you see, we live under the same roof, call each other ‘thou,’ sleep together, have children, our property is in common.... What does it mean, what does it mean? What is the object of it? And do you understand it at all, my dear fellow? It’s cruel torture! Because I don’t understand our relations, I hate, sometimes her, sometimes myself, sometimes both at once. Everything is in a tangle in my brain; I torment myself and grow stupid. And as though to spite me, she grows more beautiful every day, she is getting more wonderful. . . I fancy her hair is marvellous, and her smile is like no other woman’s. I love her, and I know that my love is hopeless. Hopeless love for a woman by whom one has two children! Is that intelligible? And isn’t it terrible? Isn’t it more terrible than ghosts?”