When we were back Belokurov sat on my couch with a pensive frown, while I paced the room, feeling a gentle excitement, as if I were in love. I wanted to talk about the Volchaninovs.
‘Lida could only fall in love with a council worker who is as devoted as she is to hospitals and schools,’ I said. ‘Oh, for a girl like her one would not only do welfare work but even wear out a pair of iron boots, like the girl in the fairy-tale! And there’s Missy. Isn’t she charming, this Missy!’
Belokurov embarked on a long-winded discussion about the malady of the age – pessimism – dragging out those ‘er’s. He spoke confidently and his tone suggested that I was quarrelling with him. Hundreds of miles of bleak, monotonous, scorched steppe can never be so utterly depressing as someone who just sits and chatters away – and you have no idea when he’s going to leave you in peace.
‘Pessimism or optimism have nothing to do with it,’ I said, irritably. ‘The point is, ninety-nine people out of a hundred have no brains.’
Belokurov took this personally and left in a huff.
III
‘The prince is staying in Malozyomovo and sends his regards,’ Lida told her mother. She had just come in from somewhere and was removing her gloves. ‘He had many interesting things to tell us… He promised to raise the question of a clinic for Malozyomovo with the council again, but stressed that there was little hope.’ Turning to me she said: ‘I’m sorry, I keep forgetting that kind of thing’s of no interest to you.’
This really got my back up.
‘Why isn’t it interesting?’ I asked, shrugging my shoulders. ‘You don’t want to know my opinion, but I assure you that the question interests me a great deal.’
‘Really?’
‘Yes, really. In my opinion they don’t need a clinic at Malozyomovo.’
My irritation was infectious. She looked at me, screwed up her eyes and asked: ‘What do they need then? Landscape paintings?’
‘They don’t need landscapes either. They don’t need anything.’
She finished taking off her gloves and unfolded the paper that had just been collected from the post office. A minute later she said quietly, as if trying to control herself: ‘Last week Anna died in childbirth. If there’d been a clinic near her she’d be alive now. And I really do think that our fine gentlemen landscape painters should have some opinions on that score.’
‘I have very definite views on that score, I assure you,’ I replied – and she hid behind her paper as if she didn’t want to listen. ‘To my mind, with things as they are, clinics, schools, libraries, dispensaries only serve to enslave people. The peasants are weighed down by a great chain and instead of breaking this chain you’re only adding new links – that’s what I think.’
She raised her eyes and smiled ironically as I continued, trying to catch the main thread of my argument:
‘What matters is not Anna dying in childbirth, but that all these peasant Annas, Mavras and Pelageyas toil away from dawn to dusk and that this unremitting labour makes them ill. All their lives they go in fear and trembling for their sick and hungry children, dreading death and illness. All their lives they’re being treated for some illness. They fade away before their time and die in filth and stench. And as their children grow up it’s the same old story. And so the centuries pass and untold millions of people live worse than animals, wondering where their next meal will come from, hounded by constant fear. The whole horror of their situation is that they have no time to think of their souls, no time to remember that they were created in the image and likeness of their Creator. Famine, irrational fears, unceasing toil – these are like avalanches, blocking all paths to spiritual activity, which is precisely what distinguishes man from beast and makes life worth living. You come to their aid with hospitals and schools, but this doesn’t free them from their shackles: on the contrary, you enslave them even more since, by introducing fresh prejudices you increase the number of their needs – not to mention the fact that they have to pay the council for their plasters and books – and so they have to slave away even harder.’
‘I’m not going to argue with you,’ Lida said, putting down her paper. ‘I’ve heard it all before. But I’ll say one thing: you can’t just sit twiddling your thumbs. True, we’re not the saviours of humanity and perhaps we make lots of mistakes, but we are doing what we can and we are right. The loftiest, most sacred task for any civilized man is to serve his neighbours – and we try to serve them as best we can. You don’t like it, but there’s no pleasing everyone.’
‘True, Lida, that’s true,’ her mother said.
In Lida’s presence she was always rather timid, glancing nervously at her when she spoke and afraid of saying something superfluous or irrelevant. And she never contradicted her:
‘True, Lida, that’s true,’ she always agreed.
‘Teaching peasants to read and write, books full of wretched maxims and sayings, clinics, cannot reduce either ignorance or the death-rate, just as the light from your windows cannot illuminate this huge garden,’ I said. ‘You contribute nothing by meddling in these people’s lives, you’re simply creating new needs and even more reasons for them to slave away.’
‘Oh, God! Surely something has to be done,’ Lida said irritably and from her tone I gathered that she considered my arguments trivial and beneath contempt.
‘The people must be freed from heavy physical work,’ I said. ‘We must lighten their yoke, they must have breathing-space, so that they don’t have to spend all their lives at the stove, wash-tub and in the fields, so that they have time to think of their souls, of God and thus develop their spiritual lives. Man’s true vocation is the life of the spirit, the constant search for truth, for the meaning of life. Liberate them from this rough, brutish labour, let them feel they are free – then you’ll see what a farce these dispensaries and books really are. Once a man recognizes his true vocation, only religion, science, art can satisfy him – not all this nonsense of yours.’
‘Free them from labour!’ Lida laughed. ‘Can that be possible?’
‘It can. You must take some of their labour on your own shoulders. If all of us town and country dwellers unanimously agreed to divide among ourselves the labour that is normally expended by humanity on the satisfaction of its physical needs, then each of us would probably have to work no more than two or three hours a day. Just imagine if all of us, rich and poor, worked only two or three hours a day and had the rest of the time to ourselves. Imagine if we invented labour-saving machines and tried to reduce our needs to the absolute minimum so as to be less dependent on our bodies and to be able to work even less. We would harden ourselves and our children so that they would no longer fear hunger or cold. We wouldn’t be constantly worrying about their health, unlike Anna, Mavra and Pelageya. Imagine if we no longer doctored ourselves, didn’t maintain dispensaries, tobacco factories, distilleries – how much more leisure time we’d finally have at our disposal! All of us, working together, would be able to devote our leisure to science and art. Just as peasants sometimes mend roads, working as a community, so all of us, as one big community, would search for the truth and the meaning of life: and the truth would be discovered very quickly, man would rid himself of this constant, agonizing, oppressive fear of death – and even from death itself – of that I’m convinced.’
‘But you’re contradicting yourself,’ Lida said. ‘You keep going on about science and art, yet you yourself reject literacy.’
‘The kind of literacy, when a man has nothing else to read except pub signs and sometimes books he doesn’t understand, has been with us since Ryurik’s4 time. Gogol’s Petrushka’s5 been able to read for absolutely ages, whereas our villages are exactly the same as they were in Ryurik’s time. It isn’t literacy that we need, but freedom to develop our spiritual faculties as widely as possible. We don’t need schools – we need universities.’