"Keep to your story," said Bourkin.
"After the death of his wife," Ivan Ivanich continued, after a long pause, "my brother began to look out for an estate. Of course you may search for five years, and even then buy a pig in a poke. Through an agent my brother Nicholai raised a mortgage and bought three hundred acres with a farmhouse, a cottage, and a park, but there was no orchard, no gooseberry-bush, no duck-pond; there was a river but the water in it was coffee-coloured because the estate lay between a brick-yard and a gelatine factory. But my brother Nicholai was not worried about that; he ordered twenty gooseberry-bushes and settled down to a country life.
"Last year I paid him a visit. I thought I'd go and see how things were with him. In his letters my brother called his estate Tchimbarshov Corner, or Himalayskoe. I arrived at Himalayskoe in the afternoon. It was hot. There were ditches, fences, hedges, rows of young fir-trees, trees everywhere, and there was no telling how to cross the yard or where to put your horse. I went to the house and was met by a red-haired dog, as fat as a pig. He tried to bark but felt too lazy. Out of the kitchen came the cook, barefooted, and also as fat as a pig, and said that the master was having his afternoon rest. I went in to my brother and found him sitting on his bed with his knees covered with a blanket; he looked old, stout, flabby; his cheeks, nose, and lips were pendulous. I half expected him to grunt like a pig.
"We embraced and shed a tear of joy and also of sadness to think that we had once been young, but were now both going grey and nearing death. He dressed and took me to see his estate.
"'Well? How are you getting on?' I asked.
"'All right, thank God. I am doing very well.'
"He was no longer the poor, tired official, but a real landowner and a person of consequence. He had got used to the place and liked it, ate a great deal, took Russian baths, was growing fat, had already gone to law with the parish and the two factories, and was much offended if the peasants did not call him 'Your Lordship.' And, like a good landowner, he looked after his soul and did good works pompously, never simply. What good works? He cured the peasants of all kinds of diseases with soda and castor-oil, and on his birthday he would have a thanksgiving service held in the middle of the village, and would treat the peasants to half a bucket of vodka, which he thought the right thing to do. Ah! Those horrible buckets of vodka. One day a greasy landowner will drag the peasants before the Zembro Court for trespass, and the next, if it's a holiday, he will give them a bucket of vodka, and they drink and shout Hooray! and lick his boots in their drunkenness. A change to good eating and idleness always fills a Russian with the most preposterous self-conceit. Nicholai Ivanich who, when he was in the Exchequer, was terrified to have an opinion of his own, now imagined that what he said was law. 'Education is necessary for the masses, but they are not fit for it.' 'Corporal punishment is generally harmful, but in certain cases it is useful and indispensable.'
"'I know the people and I know how to treat them,' he would say. 'The people love me. I have only to raise my finger and they will do as I wish.'
"And all this, mark you, was said with a kindly smile of wisdom. He was constantly saying: 'We noblemen,' or 'I, as a nobleman.' Apparently he had forgotten that our grandfather was a peasant and our father a common soldier. Even our family name, Tchimacha-Himalaysky, which is really an absurd one, seemed to him full-sounding, distinguished, and very pleasing.
"But my point does not concern him so much as myself. I want to tell you what a change took place in me in those few hours while I was in his house. In the evening, while we were having tea, the cook laid a plateful of gooseberries on the table. They had not been bought, but were his own gooseberries, plucked for the first time since the bushes were planted. Nicholai Ivanich laughed with joy and for a minute or two he looked in silence at the gooseberries with tears in his eyes. He could not speak for excitement, then put one into his mouth, glanced at me in triumph, like a child at last being given its favourite toy, and said:
"'How good they are!'
"He went on eating greedily, and saying all the while:
"'How good they are! Do try one!'
"It was hard and sour, but, as Poushkin said, the illusion which exalts us is dearer to us than ten thousand truths. I saw a happy man, one whose dearest dream had come true, who had attained his goal in life, who had got what he wanted, and was pleased with his destiny and with himself. In my idea of human life there is always some alloy of sadness, but now at the sight of a happy man I was filled with something like despair. And at night it grew on me. A bed was made up for me in the room near my brother's and I could hear him, unable to sleep, going again and again to the plate of gooseberries. I thought: 'After all, what a lot of contented, happy people there must be! What an overwhelming power that means! I look at this life and see the arrogance and the idleness of the strong, the ignorance and bestiality of the weak, the horrible poverty everywhere, overcrowding, drunkenness, hypocrisy, falsehood… Meanwhile in all the houses, all the streets, there is peace; out of fifty thousand people who live in our town there is not one to kick against it all. Think of the people who go to the market for food: during the day they eat; at night they sleep, talk nonsense, marry, grow old, piously follow their dead to the cemetery; one never sees or hears those who suffer, and all the horror of life goes on somewhere behind the scenes. Everything is quiet, peaceful, and against it all there is only the silent protest of statistics; so many go mad, so many gallons are drunk, so many children die of starvation… And such a state of things is obviously what we want; apparently a happy man only feels so because the unhappy bear their burden in silence, but for which happiness would be impossible. It is a general hypnosis. Every happy man should have some one with a little hammer at his door to knock and remind him that there are unhappy people, and that, however happy he may be, life will sooner or later show its claws, and some misfortune will befall him – illness, poverty, loss, and then no one will see or hear him, just as he now neither sees nor hears others. But there is no man with a hammer, and the happy go on living, just a little fluttered with the petty cares of every day, like an aspen-tree in the wind – and everything is all right.'
"That night I was able to understand how I, too, had been content and happy," Ivan Ivanich went on, getting up. "I, too, at meals or out hunting, used to lay down the law about living, and religion, and governing the masses. I, too, used to say that teaching is light, that education is necessary, but that for simple folk reading and writing is enough for the present. Freedom is a boon, I used to say, as essential as the air we breathe, but we must wait. Yes – I used to say so, but now I ask: 'Why do we wait?'" Ivan Ivanich glanced angrily at Bourkin. "Why do we wait, I ask you? What considerations keep us fast? I am told that we cannot have everything at once, and that every idea is realised in time. But who says so? Where is the proof that it is so? You refer me to the natural order of things, to the law of cause and effect, but is there order or natural law in that I, a living, thinking creature, should stand by a ditch until it fills up, or is narrowed, when I could jump it or throw a bridge over it? Tell me, I say, why should we wait? Wait, when we have no strength to live, and yet must live and are full of the desire to live!
"I left my brother early the next morning, and from that time on I found it impossible to live in town. The peace and the quiet of it oppress me. I dare not look in at the windows, for nothing is more dreadful to see than the sight of a happy family, sitting round a table, having tea. I am an old man now and am no good for