“My dear, hitherto I have only loved you, but now I respect you,” but I doubt whether this renunciation, worthy of ancient Home, was ever really uttered. On the contrary they say that he wept violently. A fortnight after he was superseded, all of them, in a “family party,” went one day for a picnic to a wood outside the town to drink tea with their friends. Virginsky was in a feverishly lively mood and took part in the dances. But suddenly, without any preliminary quarrel, he seized the giant Lebyadkin with both hands, by the hair, just as the latter was dancing a can-can solo, pushed him down, and began dragging him along with shrieks, shouts, and tears. The giant was so panic-stricken that he did not attempt to defend himself, and hardly uttered a sound all the time he was being dragged along. But afterwards he resented it with all the heat of an honourable man. Virginsky spent a whole night on his knees begging his wife's forgiveness. But this forgiveness was not granted, as he refused to apologise to Lebyadkin; moreover, he was upbraided for the meanness of his ideas and his foolishness, the latter charge based on the fact that he knelt down in the interview with his wife. The captain soon disappeared and did not reappear in our town till quite lately, when he came with his sister, and with entirely different aims; but of him later. It was no wonder that the poor young husband sought our society and found comfort in it. But he never spoke of his home-life to us. On one occasion only, returning with me from Stepan Trofimovitch's, he made a remote allusion to his position, but clutching my hand at once he cried ardently:

“It's of no consequence. It's only a personal incident. It's no hindrance to the 'cause,' not the slightest!”

Stray guests visited our circle too; a Jew, called Lyamshin, and a Captain Kartusov came. An old gentleman of inquiring mind used to come at one time, but he died. Liputin brought an exiled Polish priest called Slontsevsky, and for a time we received him on principle, but afterwards we didn't keep it up.

IX

At one time it was reported about the town that our little circle was a hotbed of nihilism, profligacy, and godlessness, and the rumour gained more and more strength. And yet we did nothing but indulge in the most harmless, agreeable, typically Russian, light-hearted liberal chatter. “The higher liberalism” and the “higher liberal,” that is, a liberal without any definite aim, is only possible in Russia.

Stepan Trofimovitch, like every witty man, needed a listener, and, besides that, he needed the consciousness that he was fulfilling the lofty duty of disseminating ideas. And finally he had to have some one to drink champagne with, and over the wine to exchange light-hearted views of a certain sort, about Russia and the “Russian spirit,” about God in general, and the “Russian God” in particular, to repeat for the hundredth time the same Russian scandalous stories that every one knew and everyone repeated. We had no distaste for the gossip of the town which often, indeed, led us to the most severe and loftily moral verdicts. We fell into generalising about humanity, made stern reflections on the future of Europe and mankind in general, authoritatively predicted that after Caesarism France would at once sink into the position of a second-rate power, and were firmly convinced that this might terribly easily and quickly come to pass. We had long ago predicted that the Pope would play the part of a simple archbishop in a united Italy, and were firmly convinced that this thousand-year-old question had, in our age of humanitarianism, industry, and railways, become a trifling matter. But, of course, “Russian higher liberalism” could not look at the question in any other way. Stepan Trofimovitch sometimes talked of art, and very well, though rather abstractly. He sometimes spoke of the friends of his youth — all names noteworthy in the history of Russian progress. He talked of them with emotion and reverence, though sometimes with envy. If we were very much bored, the Jew, Lyamshin (a little post-office clerk), a wonderful performer on the piano, sat down to play, and in the intervals would imitate a pig, a thunderstorm, a confinement with the first cry of the baby, and so on, and so on; it was only for this that he was invited, indeed. If we had drunk a great deal — and that did happen sometimes, though not often — we flew into raptures, and even on one occasion sang the “Marseillaise” in chorus to the accompaniment of Lyamshin, though I don't know how it went off. The great day, the nineteenth of February, we welcomed enthusiastically, and for a long time beforehand drank toasts in its honour. But that was long ago, before the advent of Shatov or Virginsky, when Stepan Trofimovitch was still living in the same house with Varvara Petrovna. For some time before the great day Stepan Trofimovitch fell into the habit of muttering to himself well-known, though rather far-fetched, lines which must have been written by some liberal landowner of the past:

“The peasant with his axe is coming,

Something terrible will happen. ”

Something of that sort, I don't remember the exact words. Varvara Petrovna overheard him on one occasion, and crying, “Nonsense, nonsense!” she went out of the room in a rage. Liputin, who happened to be present, observed malignantly to Stepan Trofimovitch:

“It'll be a pity if their former serfs really do some mischief to messieurs les landowners to celebrate the occasion,” and he drew his forefinger round his throat.

“Cher ami, ” Stepan Trofimovitch observed, “believe me that -this (he repeated the gesture) will never be of any use to our landowners nor to any of us in general. We shall never be capable of organising anything even without our heads, though our heads hinder our understanding more than anything.”

I may observe that many people among us anticipated that something extraordinary, such as Liputin predicted, would take place on the day of the emancipation, and those who held this view were the so-called “authorities” on the peasantry and the government. I believe Stepan Trofimovitch shared this idea, so much so that almost on the eve of the great day he began asking Varvara Petrovna's leave to go abroad; in fact he began to be uneasy. But the great day passed, and some time passed after it, and the condescending smile reappeared on Stepan Trofimovitch's lips. In our presence he delivered himself of some noteworthy thoughts on the character of the Russian in general, and the Russian peasant in particular.

“Like hasty people we have been in too great a hurry with our peasants,” he said in conclusion of a series of remarkable utterances. “We have made them the fashion, and a whole section of writers have for several years treated them as though they were newly discovered curiosities. We have put laurel-wreaths on lousy heads. The Russian village has given us only 'Kamarinsky' in a thousand years. A remarkable Russian poet who was also something of a wit, seeing the great Rachel on the stage for the first time cried in ecstasy, 'I wouldn't exchange Rachel for a peasant! 'I am prepared to go further. I would'; give all the peasants in Russia for one Rachel. It's high time to look things in the face more soberly, and not to mix up our national rustic pitch with bouquet de I'lmpiratrice. ”

Liputin agreed at once, but remarked that one had to perjure oneself and praise the peasant all the same for the sake of being progressive, that even ladies in good society shed tears reading “Poor Anton,” and that some of them even wrote from Paris to their bailiffs that they were, henceforward, to treat the peasants as humanely as possible.

It happened, and as ill-luck would have it just after the rumours of the Anton Petrov affair had reached us, that there was some disturbance in our province too, only about ten miles from Skvoreshniki, so that a detachment of soldiers was sent down in a hurry.