The old father cleared his throat, took his cap, and went off to the village elder. Antip was soldering something by the stove, puffing out his cheeks; there was a smell of burning. His children, emaciated and unwashed, no better than the Tchikildyeevs, were scrambling about the floor; his wife, an ugly, freckled woman with a prominent stomach, was winding silk. They were a poor, unlucky family, and Antip was the only one who looked vigorous and handsome. On a bench there were five samovars standing in a row. The old man said his prayer to Battenburg and said:
"Antip, show the Divine mercy. Give me back the samovar, for Christ's sake!""Bring three roubles, then you shall have it.
"I can't do it!"
Antip puffed out his cheeks, the fire roared and hissed, and the glow was reflected in the samovar. The old man crumpled up his cap and said after a moment's thought:
"You give it me back."
The swarthy elder looked quite black, and was like a magician; he turned round to Osip and said sternly and rapidly:
"It all depends on the rural captain. On the twenty-sixth instant you can state the grounds for your dissatisfaction before the administrative session, verbally or in writing."Osip did not understand a word, but he was satisfied with that and went home.
Ten days later the police inspector came again, stayed an hour and went away. During those days the weather had changed to cold and windy; the river had been frozen for some time past, but still there was no snow, and people found it difficult to get about. On the eve of a holiday some of the neighbours came in to Osip's to sit and have a talk. They did not light the lamp, as it would have been a sin to work, but talked in the darkness. There were some items of news, all rather unpleasant. In two or three households hens had been taken for the arrears, and had been sent to the district police station, and there they had died because no one had fed them; they had taken sheep, and while they were being driven away tied to one another, shifted into another cart at each village, one of them had died. And now they were discussing the question, who was to blame?
"The Zemstvo," said Osip. "Who else?" "Of course it is the Zemstvo."The Zemstvo was blamed for everything -- for the arrears, and for the oppressions, and for the failure of the crops, though no one of them knew what was meant by the Zemstvo. And this dated from the time when well- to-do peasants who had factories, shops, and inns of their own were members of the Zemstvos, were dissatisfied with them, and took to swearing at the Zemstvos in their factories and inns.
They talked of God's not sending the snow; they had to bring in wood for fuel, and there was no driving nor walking in the frozen ruts. In olddays fifteen to twenty years ago conversation was much more interesting in Zhukovo. In those days every old man looked as though he were treasuring some secret; as though he knew something and was expecting something. They used to talk about an edict in golden letters, about the division of lands, about new land, about treasures; they hinted at something. Now the people of Zhukovo had no mystery at all; their whole life was bare and open in the sight of all, and they could talk of nothing but poverty, food, there being no snow yet. . . .
There was a pause. Then they thought again of the hens, of the sheep, and began discussing whose fault it was.
"The Zemstvo," said Osip wearily. "Who else?"VIII
The parish church was nearly five miles away at Kosogorovo, and the peasants only attended it when they had to do so for baptisms, weddings, or funerals; they went to the services at the church across the river. On holidays in fine weather the girls dressed up in their best and went in a crowd together to church, and it was a cheering sight to see them in their red, yellow, and green dresses cross the meadow; in bad weather they all stayed at home. They went for the sacrament to the parish church. From each of those who did not manage in Lent to go to confession in readiness for the sacrament the parish priest, going the round of the huts with the cross at Easter, took fifteen kopecks.
The old father did not believe in God, for he hardly ever thought about Him; he recognized the supernatural, but considered it was entirely the women's concern, and when religion or miracles were discussed before him, or a question were put to him, he would say reluctantly, scratching himself:
"Who can tell!"
Granny believed, but her faith was somewhat hazy; everything was mixed up in her memory, and she could scarcely begin to think of sins, of death, of the salvation of the soul, before poverty and her daily cares took possession of her mind, and she instantly forgot what she was thinking about. She did not remember the prayers, and usually in the evenings,before lying down to sleep, she would stand before the ikons and whisper: "Holy Mother of Kazan, Holy Mother of Smolensk, Holy Mother ofTroerutchitsy. . ."
Marya and Fyokla crossed themselves, fasted, and took the sacrament every year, but understood nothing. The children were not taught their prayers, nothing was told them about God, and no moral principles were instilled into them; they were only forbidden to eat meat or milk in Lent. In the other families it was much the same: there were few who believed, few who understood. At the same time everyone loved the Holy Scripture, loved it with a tender, reverent love; but they had no Bible, there was no one to read it and explain it, and because Olga sometimes read them the gospel, they respected her, and they all addressed her and Sasha as though they were superior to themselves.
For church holidays and services Olga often went to neighbouring villages, and to the district town, in which there were two monasteries and twenty-seven churches. She was dreamy, and when she was on these pilgrimages she quite forgot her family, and only when she got home again suddenly made the joyful discovery that she had a husband and daughter, and then would say, smiling and radiant:
"God has sent me blessings!"
