The Duel and Other Stories Part 22

After three months of misery Vera Semyonovna had come to live with her brother. She was not fitted for the practice of medicine, which exhausted her and did not satisfy her; she did not give one the impression of knowing her subject, and I never once heard her say anything referring to her medical studies.

She gave up medicine, and, silent and unoccupied, as though she were a prisoner, spent the remainder of her youth in colourless apathy, with bowed head and hanging hands. The only thing to which she was not completely indifferent, and which brought some brightness into the twilight of her life, was the presence of her brother, whom she loved. She loved him himself and his programme, she was full of reverence for his articles; and when she was asked what her brother was doing, she would answer in a subdued voice as though afraid of waking or distracting him: "He is writing. . . ." Usually when he was at his work she used to sit beside him, her eyes fixed on his writing hand. She used at such moments to look like a sick animal warming itself in the sun. . . .

One winter evening Vladimir Semyonitch was sitting at his table writing a critical article for his newspaper: Vera Semyonovna was sitting beside him, staring as usual at his writing hand. The critic wrote rapidly, without erasures or corrections. The pen scratched and squeaked. On the table near the writing hand there lay open a freshly-cut volume of a thick magazine, containing a story of peasant life, signed with two initials. Vladimir Semyonitch was enthusiastic; he thought the author was admirable in his handling of the subject, suggested Turgenev in his descriptions of nature, was truthful, and had an excellent knowledge of the life of the peasantry. The critic himself knew nothing of peasant life except from books and hearsay, but his feelings and his inner convictions forced him to believe the story. He foretold a brilliant future for the author, a.s.sured him he should await the conclusion of the story with great impatience, and so on.

"Fine story!" he said, flinging himself back in his chair and closing his eyes with pleasure. "The tone is extremely good."

Vera Semyonovna looked at him, yawned aloud, and suddenly asked an unexpected question. In the evening she had a habit of yawning nervously and asking short, abrupt questions, not always relevant.

"Volodya," she asked, "what is the meaning of non-resistance to evil?"

"Non-resistance to evil!" repeated her brother, opening his eyes.

"Yes. What do you understand by it?"

"You see, my dear, imagine that thieves or brigands attack you, and you, instead of . . ."

"No, give me a logical definition."

"A logical definition? Um! Well." Vladimir Semyonitch pondered.

"Non-resistance to evil means an att.i.tude of non-interference with regard to all that in the sphere of mortality is called evil."

Saying this, Vladimir Semyonitch bent over the table and took up a novel. This novel, written by a woman, dealt with the painfulness of the irregular position of a society lady who was living under the same roof with her lover and her illegitimate child. Vladimir Semyonitch was pleased with the excellent tendency of the story, the plot and the presentation of it. Making a brief summary of the novel, he selected the best pa.s.sages and added to them in his account: "How true to reality, how living, how picturesque! The author is not merely an artist; he is also a subtle psychologist who can see into the hearts of his characters. Take, for example, this vivid description of the emotions of the heroine on meeting her husband," and so on.

"Volodya," Vera Semyonovna interrupted his critical effusions, "I've been haunted by a strange idea since yesterday. I keep wondering where we should all be if human life were ordered on the basis of non-resistance to evil?"

"In all probability, nowhere. Non-resistance to evil would give the full rein to the criminal will, and, to say nothing of civilisation, this would leave not one stone standing upon another anywhere on earth."

"What would be left?"

"Bas.h.i.+-Bazouke and brothels. In my next article I'll talk about that perhaps. Thank you for reminding me."

And a week later my friend kept his promise. That was just at the period--in the eighties--when people were beginning to talk and write of non-resistance, of the right to judge, to punish, to make war; when some people in our set were beginning to do without servants, to retire into the country, to work on the land, and to renounce animal food and carnal love.

After reading her brother's article, Vera Semyonovna pondered and hardly perceptibly shrugged her shoulders.

"Very nice!" she said. "But still there's a great deal I don't understand. For instance, in Leskov's story 'Belonging to the Cathedral' there is a queer gardener who sows for the benefit of all--for customers, for beggars, and any who care to steal. Did he behave sensibly?"

From his sister's tone and expression Vladimir Semyonitch saw that she did not like his article, and, almost for the first time in his life, his vanity as an author sustained a shock. With a shade of irritation he answered:

"Theft is immoral. To sow for thieves is to recognise the right of thieves to existence. What would you think if I were to establish a newspaper and, dividing it into sections, provide for blackmailing as well as for liberal ideas? Following the example of that gardener, I ought, logically, to provide a section for blackmailers, the intellectual scoundrels? Yes."

Vera Semyonovna made no answer. She got up from the table, moved languidly to the sofa and lay down.

"I don't know, I know nothing about it," she said musingly. "You are probably right, but it seems to me, I feel somehow, that there's something false in our resistance to evil, as though there were something concealed or unsaid. G.o.d knows, perhaps our methods of resisting evil belong to the category of prejudices which have become so deeply rooted in us, that we are incapable of parting with them, and therefore cannot form a correct judgment of them."

"How do you mean?"

"I don't know how to explain to you. Perhaps man is mistaken in thinking that he is obliged to resist evil and has a right to do so, just as he is mistaken in thinking, for instance, that the heart looks like an ace of hearts. It is very possible in resisting evil we ought not to use force, but to use what is the very opposite of force--if you, for instance, don't want this picture stolen from you, you ought to give it away rather than lock it up. . . ."

"That's clever, very clever! If I want to marry a rich, vulgar woman, she ought to prevent me from such a shabby action by hastening to make me an offer herself!"

The brother and sister talked till midnight without understanding each other. If any outsider had overheard them he would hardly have been able to make out what either of them was driving at.

They usually spent the evening at home. There were no friends'

houses to which they could go, and they felt no need for friends; they only went to the theatre when there was a new play--such was the custom in literary circles--they did not go to concerts, for they did not care for music.

"You may think what you like," Vera Semyonovna began again the next day, "but for me the question is to a great extent settled. I am firmly convinced that I have no grounds for resisting evil directed against me personally. If they want to kill me, let them. My defending myself will not make the murderer better. All I have now to decide is the second half of the question: how I ought to behave to evil directed against my neighbours?"

"Vera, mind you don't become rabid!" said Vladimir Semyonitch, laughing. "I see non-resistance is becoming your _idee fixe_!"

He wanted to turn off these tedious conversations with a jest, but somehow it was beyond a jest; his smile was artificial and sour.

His sister gave up sitting beside his table and gazing reverently at his writing hand, and he felt every evening that behind him on the sofa lay a person who did not agree with him. And his back grew stiff and numb, and there was a chill in his soul. An author's vanity is vindictive, implacable, incapable of forgiveness, and his sister was the first and only person who had laid bare and disturbed that uneasy feeling, which is like a big box of crockery, easy to unpack but impossible to pack up again as it was before.

Weeks and months pa.s.sed by, and his sister clung to her ideas, and did not sit down by the table. One spring evening Vladimir Semyonitch was sitting at his table writing an article. He was reviewing a novel which described how a village schoolmistress refused the man whom she loved and who loved her, a man both wealthy and intellectual, simply because marriage made her work as a schoolmistress impossible.

Vera Semyonovna lay on the sofa and brooded.

"My G.o.d, how slow it is!" she said, stretching. "How insipid and empty life is! I don't know what to do with myself, and you are wasting your best years in goodness knows what. Like some alchemist, you are rummaging in old rubbish that n.o.body wants. My G.o.d!"

Vladimir Semyonitch dropped his pen and slowly looked round at his sister.

"It's depressing to look at you!" said his sister. "Wagner in 'Faust'

dug up worms, but he was looking for a treasure, anyway, and you are looking for worms for the sake of the worms."

"That's vague!"

"Yes, Volodya; all these days I've been thinking, I've been thinking painfully for a long time, and I have come to the conclusion that you are hopelessly reactionary and conventional. Come, ask yourself what is the object of your zealous, conscientious work? Tell me, what is it? Why, everything has long ago been extracted that can be extracted from that rubbish in which you are always rummaging.

You may pound water in a mortar and a.n.a.lyse it as long as you like, you'll make nothing more of it than the chemists have made already. . . ."

"Indeed!" drawled Vladimir Semyonitch, getting up. "Yes, all this is old rubbish because these ideas are eternal; but what do you consider new, then?"

"You undertake to work in the domain of thought; it is for you to think of something new. It's not for me to teach you."

"Me--an alchemist!" the critic cried in wonder and indignation, s.c.r.e.w.i.n.g up his eyes ironically. "Art, progress--all that is alchemy?"

"You see, Volodya, it seems to me that if all you thinking people had set yourselves to solving great problems, all these little questions that you fuss about now would solve themselves by the way. If you go up in a balloon to see a town, you will incidentally, without any effort, see the fields and the villages and the rivers as well. When stearine is manufactured, you get glycerine as a by-product. It seems to me that contemporary thought has settled on one spot and stuck to it. It is prejudiced, apathetic, timid, afraid to take a wide t.i.tanic flight, just as you and I are afraid to climb on a high mountain; it is conservative."

Such conversations could not but leave traces. The relations of the brother and sister grew more and more strained every day. The brother became unable to work in his sister's presence, and grew irritable when he knew his sister was lying on the sofa, looking at his back; while the sister frowned nervously and stretched when, trying to bring back the past, he attempted to share his enthusiasms with her. Every evening she complained of being bored, and talked about independence of mind and those who are in the rut of tradition.

Carried away by her new ideas, Vera Semyonovna proved that the work that her brother was so engrossed in was conventional, that it was a vain effort of conservative minds to preserve what had already served its turn and was vanis.h.i.+ng from the scene of action. She made no end of comparisons. She compared her brother at one time to an alchemist, then to a musty old Believer who would sooner die than listen to reason. By degrees there was a perceptible change in her manner of life, too. She was capable of lying on the sofa all day long doing nothing but think, while her face wore a cold, dry expression such as one sees in one-sided people of strong faith.

She began to refuse the attentions of the servants, swept and tidied her own room, cleaned her own boots and brushed her own clothes.

Her brother could not help looking with irritation and even hatred at her cold face when she went about her menial work. In that work, which was always performed with a certain solemnity, he saw something strained and false, he saw something both pharisaical and affected.

And knowing he could not touch her by persuasion, he carped at her and teased her like a schoolboy.

"You won't resist evil, but you resist my having servants!" he taunted her. "If servants are an evil, why do you oppose it? That's inconsistent!"

He suffered, was indignant and even ashamed. He felt ashamed when his sister began doing odd things before strangers.

"It's awful, my dear fellow," he said to me in private, waving his hands in despair. "It seems that our _ingenue_ has remained to play a part in the farce, too. She's become morbid to the marrow of her bones! I've washed my hands of her, let her think as she likes; but why does she talk, why does she excite me? She ought to think what it means for me to listen to her. What I feel when in my presence she has the effrontery to support her errors by blasphemously quoting the teaching of Christ! It chokes me! It makes me hot all over to hear my sister propounding her doctrines and trying to distort the Gospel to suit her, when she purposely refrains from mentioning how the moneychangers were driven out of the Temple. That's, my dear fellow, what comes of being half educated, undeveloped! That's what comes of medical studies which provide no general culture!"