Besides tenderness, I liked in him certain sometimes extremely original views of certain still quite disputable things in modern reality. He once told, for instance, a recent story about a discharged soldier; he was almost a witness to this event. A soldier came home from the service, back to the peasants, and he didn’t like living with the peasants again, and the peasants didn’t like him either. The man went astray, took to drinking, and robbed somebody somewhere; there was no firm evidence, but they seized him anyhow and took him to court. In court his lawyer all but vindicated him—there was no evidence, and that was that—when suddenly the man listened, listened, and suddenly stood up and interrupted the lawyer: “No, you quit talking.” And he told everything “to the last speck”; he confessed everything, with tears and repentance. The jury went and locked themselves in for the decision, then suddenly they all come out: “No, not guilty.” Everybody shouted, rejoiced, and the soldier just stood rooted to the spot, as if he’d turned into a post, didn’t understand anything; nor did he understand anything from what the magistrate told him in admonition as he let him go. The soldier was set free again, and still didn’t believe it. He began to be anguished, brooded, didn’t eat, didn’t drink, didn’t speak to people, and on the fifth day he up and hanged himself. “That’s how it is to live with a sin on your soul!” Makar Ivanovich concluded. This story is, of course, a trifling one, and there’s an endless number of them now in all the newspapers, but I liked the tone of it, and most of all a few little phrases, decidedly with a new thought in them. Speaking, for instance, of how the soldier returned to his village and the peasants didn’t like him, Makar Ivanovich said, “And you know what a soldier is: a soldier is a peasant gone bad.” Speaking later about the lawyer who all but won the case, he also said: “And you know what a lawyer is: a lawyer is a hired conscience.” He uttered both of these expressions without any effort and unaware of having done so, and yet in these two expressions there is a whole special view of both subjects, and though, of course, it doesn’t belong to the whole people, still it’s Makar Ivanovich’s own and not borrowed! These ready notions among the people to do with certain subjects are sometimes wonderful in their originality.
“And how do you look at the sin of suicide, Makar Ivanovich?” I asked him on the same occasion.
“Suicide is the greatest human sin,” he answered with a sigh, “but the Lord alone is the only judge here, for He alone knows everything—every limit and every measure. But we’re bounden to pray for such a sinner. Each time you hear of such a sin, then before you go to sleep, pray for the sinner tenderly; at least sigh for him to God; even if you didn’t know him at all—your prayer for him will get through the better.”
“But will my prayer help him if he’s already condemned?”
“But how do you know? There are many, oh, many who don’t believe and deafen ignorant people’s ears with it; but don’t listen, for they don’t know where they’re straying themselves. A prayer from a still-living person for a condemned one truly gets through. How is it for someone who has nobody to pray for him? So when you stand and pray before you go to sleep, add at the end: ‘And have mercy, Lord Jesus, on all those who have nobody to pray for them.’ This prayer really gets through and is pleasing. And also for all the sinners who are still living: ‘Lord, who knowest all destinies, save all the unrepentant’—that’s also a good prayer.”
I promised him that I would pray, feeling that by this promise I would give him the greatest satisfaction. And in fact joy shone in his face; but I hasten to add that he never treated me condescendingly on such occasions, that is, as an old man would treat some adolescent; on the contrary, he quite often liked listening to me himself, even listened with delight, on various themes, supposing that, though he had to do with a “young one,” as he put it in his lofty style (he knew very well that the way to put it would be “youth,” and not “young one”), at the same time this “young one,” as he understood, was infinitely higher than he in education. He liked, for instance, to speak very often about the hermitic life and placed the “hermitage” incomparably higher than “wanderings.” I hotly objected to him, insisting on the egoism of those people, who abandon the world and the benefit they might produce for mankind solely for the egoistic idea of their own salvation. At first he didn’t understand, I even suspect he didn’t understand at all; but he defended the hermitic life very strongly: “At first you’re sorry for yourself, of course (that is, when you’ve settled in the hermitage)—well, but after that you rejoice more and more every day, and then you see God.” Here I developed before him a full picture of the useful activity in the world of the scholar, the doctor, or the friend of mankind in general, and I brought him to real ecstasy, because I myself spoke ardently; he yessed me every minute: “Right, dear, right, God bless you, you think according to the truth.” But when I finished, he still did not quite agree: “That’s all so,” he sighed deeply, “but how many are there who will endure and not get distracted? Though money is not a god yet, it’s at least a half-god—a great temptation; and then there’s the female sex, there’s self-conceit and envy. So they’ll forget the great cause and busy themselves with the little one. A far cry from the hermitic life. In the hermitage a man strengthens himself even for every sort of deed. My friend! What is there in the world?” he exclaimed with great feeling. “Isn’t it only a dream? Take some sand and sow it on a stone; when yellow sand sprouts for you on that stone, then your dream will come true in this world—that’s the saying among us. Not so with Christ: ‘Go and give away your riches and become the servant of all.’ And you’ll become inestimably richer than before; for not only in food, nor in costly clothing, nor in pride nor envy will you be happy, but in immeasurably multiplied love. Not little riches now, not a hundred thousand, not a million, but you’ll acquire the whole world! Now we gather without satiety and squander senselessly, but then there will be no orphans or beggars, for all are mine, all are dear, I’ve acquired them all, bought them all to a man! Now it’s not a rare thing that a very rich and noble man is indifferent to the number of his days, and doesn’t know what amusement to think up; but then our days will multiply as if a thousandfold, for you won’t want to lose a single minute, but will feel each one in your heart’s mirth. And then you’ll acquire wisdom, not from books only, but you’ll be with God himself face to face; and the earth will shine brighter than the sun, and there will be neither sadness nor sighing, but only a priceless paradise . . .”
It was these ecstatic outbursts that Versilov seemed to like greatly. That time he was there in the room.
“Makar Ivanovich!” I interrupted him suddenly, growing excited myself beyond all measure (I remember that evening), “but in that case it’s communism you’re preaching, decidedly communism!”
And as he knew decidedly nothing about communist doctrine, and was hearing the word itself for the first time, I immediately began to expound for him everything I knew on the subject. I confess I knew little and that confusedly, and I’m not quite competent now either, but what I knew I expounded with great ardor, heedless of anything. To this day I recall with pleasure the extraordinary impression I made on the old man. It wasn’t even an impression, but almost a shock. At the same time he was terribly interested in the historical details: “Where? How? Who set it up? Who said it?” Incidentally, I’ve noticed that this is generally a quality of simple people: they won’t be satisfied with a general idea, if they get very interested, but will unfailingly demand the most firm and precise details. I was confused about the details, though, and as Versilov was there, I was a little embarrassed before him, and that made me still more excited. The end was that Makar Ivanovich, moved to tenderness, finally could only repeat “Right, right!” after each word, obviously without understanding and having lost the thread. I became vexed, but Versilov suddenly interrupted the conversation, stood up, and announced that it was time to go to bed. We were all together then, and it was late. When he peeked into my room a few minutes later, I asked him at once how he looked at Makar Ivanovich in general, and what he thought of him. Versilov smiled merrily (but not at all at my mistakes about communism—on the contrary, he didn’t mention them). I repeat again: he decidedly cleaved, as it were, to Makar Ivanovich, and I often caught an extremely attractive smile on his face as he listened to the old man. However, the smile did not prevent criticism.