Anna Karenina 64

ANNA KARENINA

 

PART 64

Chapter 9

 

These doubts fretted and harassed him, growing weaker or stronger from time to time, but never leaving him. He read and thought, and the more he read and the more he thought, the further he felt from the aim he was pursuing.

Of late in Moscow and in the country, since he had become convinced that he would find no solution in the materialists, he had read and re-read thoroughly Plato, Spinoza, Kant, Schelling, Hegel, and Schopenhauer, the philosophers who gave a non-materialistic explanation of life.

Their ideas seemed to him fruitful when he was reading or was himself seeking arguments to refute other theories, especially those of the materialists; but as soon as he began to read or sought for himself a solution of problems, the same thing always happened. As long as he followed the fixed definition of obscure words such as spirit, will, freedom, essence, purposely letting himself go into the snare of words the philosophers set for him, he seemed to comprehend something. But he had only to forget the artificial train of reasoning, and to turn from life itself to what had satisfied him while thinking in accordance with the fixed definitions, and all this artificial edifice fell to pieces at once like a house of cards, and it became clear that the edifice had been built up out of those transposed words, apart from anything in life more important than reason.

At one time, reading Schopenhauer, he put in place of his will the word love, and for a couple of days this new philosophy charmed him, till he removed a little away from it. But then, when he turned from life itself to glance at it again, it fell away too, and proved to be the same muslin garment with no warmth in it.

His brother Sergey Ivanovitch advised him to read the theological works of Homiakov. Levin read the second volume of Homiakov’s works, and in spite of the elegant, epigrammatic, argumentative style which at first repelled him, he was impressed by the doctrine of the church he found in them. He was struck at first by the idea that the apprehension of divine truths had not been vouchsafed to man, but to a corporation of men bound together by love—to the church. What delighted him was the thought how much easier it was to believe in a still existing living church, embracing all the beliefs of men, and having God at its head, and therefore holy and infallible, and from it to accept the faith in God, in the creation, the fall, the redemption, than to begin with God, a mysterious, far-away God, the creation, etc. But afterwards, on reading a Catholic writer’s history of the church, and then a Greek orthodox writer’s history of the church, and seeing that the two churches, in their very conception infallible, each deny the authority of the other, Homiakov’s doctrine of the church lost all its charm for him, and this edifice crumbled into dust like the philosophers’ edifices.

All that spring he was not himself, and went through fearful moments of horror.

“Without knowing what I am and why I am here, life’s impossible; and that I can’t know, and so I can’t live,” Levin said to himself.

“In infinite time, in infinite matter, in infinite space, is formed a bubble-organism, and that bubble lasts a while and bursts, and that bubble is Me.”

It was an agonizing error, but it was the sole logical result of ages of human thought in that direction.

This was the ultimate belief on which all the systems elaborated by human thought in almost all their ramifications rested. It was the prevalent conviction, and of all other explanations Levin had unconsciously, not knowing when or how, chosen it, as anyway the clearest, and made it his own.

But it was not merely a falsehood, it was the cruel jeer of some wicked power, some evil, hateful power, to whom one could not submit.

He must escape from this power. And the means of escape every man had in his own hands. He had but to cut short this dependence on evil. And there was one means—death.

And Levin, a happy father and husband, in perfect health, was several times so near suicide that he hid the cord that he might not be tempted to hang himself, and was afraid to go out with his gun for fear of shooting himself.

But Levin did not shoot himself, and did not hang himself; he went on living.

Chapter 10

 

When Levin thought what he was and what he was living for, he could find no answer to the questions and was reduced to despair, but he left off questioning himself about it. It seemed as though he knew both what he was and for what he was living, for he acted and lived resolutely and without hesitation. Indeed, in these latter days he was far more decided and unhesitating in life than he had ever been.

When he went back to the country at the beginning of June, he went back also to his usual pursuits. The management of the estate, his relations with the peasants and the neighbours, the care of his household, the management of his sister’s and brother’s property, of which he had the direction, his relations with his wife and kindred, the care of his child, and the new bee-keeping hobby he had taken up that spring, filled all his time.

These things occupied him now, not because he justified them to himself by any sort of general principles, as he had done in former days; on the contrary, disappointed by the failure of his former efforts for the general welfare, and too much occupied with his own thought and the mass of business with which he was burdened from all sides, he had completely given up thinking of the general good, and he busied himself with all this work simply because it seemed to him that he must do what he was doing—that he could not do otherwise. In former days—almost from childhood, and increasingly up to full manhood—when he had tried to do anything that would be good for all, for humanity, for Russia, for the whole village, he had noticed that the idea of it had been pleasant, but the work itself had always been incoherent, that then he had never had a full conviction of its absolute necessity, and that the work that had begun by seeming so great, had grown less and less, till it vanished into nothing. But now, since his marriage, when he had begun to confine himself more and more to living for himself, though he experienced no delight at all at the thought of the work he was doing, he felt a complete conviction of its necessity, saw that it succeeded far better than in old days, and that it kept on growing more and more.

Now, involuntarily it seemed, he cut more and more deeply into the soil like a plough, so that he could not be drawn out without turning aside the furrow.

To live the same family life as his father and forefathers—that is, in the same condition of culture—and to bring up his children in the same, was incontestably necessary. It was as necessary as dining when one was hungry. And to do this, just as it was necessary to cook dinner, it was necessary to keep the mechanism of agriculture at Pokrovskoe going so as to yield an income. Just as incontestably as it was necessary to repay a debt was it necessary to keep the property in such a condition that his son, when he received it as a heritage, would say “thank you” to his father as Levin had said “thank you” to his grandfather for all he built and planted. And to do this it was necessary to look after the land himself, not to let it, and to breed cattle, manure the fields, and plant timber.

It was impossible not to look after the affairs of Sergey Ivanovitch, of his sister, of the peasants who came to him for advice and were accustomed to do so—as impossible as to fling down a child one is carrying in one’s arms. It was necessary to look after the comfort of his sister-in-law and her children, and of his wife and baby, and it was impossible not to spend with them at least a short time each day.

And all this, together with shooting and his new bee-keeping, filled up the whole of Levin’s life, which had no meaning at all for him, when he began to think.

But besides knowing thoroughly what he had to do, Levin knew in just the same way how he had to do it all, and what was more important than the rest.

He knew he must hire labourers as cheaply as possible; but to hire men under bond, paying them in advance at less than the current rate of wages, was what he must not do, even though it was very profitable. Selling straw to the peasants in times of scarcity of provender was what he might do, even though he felt sorry for them; but the tavern and the pothouse must be put down, though they were a source of income. Felling timber must be punished as severely as possible, but he could not exact forfeits for cattle being driven onto his fields; and though it annoyed the keeper and made the peasants not afraid to graze their cattle on his land, he could not keep their cattle as a punishment.

To Pyotr, who was paying a money-lender ten per cent. a month, he must lend a sum of money to set him free. But he could not let off peasants who did not pay their rent, nor let them fall into arrears. It was impossible to overlook the bailiff’s not having mown the meadows and letting the hay spoil; and it was equally impossible to mow those acres where a young copse had been planted. It was impossible to excuse a labourer who had gone home in the busy season because his father was dying, however sorry he might feel for him, and he must subtract from his pay those costly months of idleness. But it was impossible not to allow monthly rations to the old servants who were of no use for anything.

Levin knew that when he got home he must first of all go to his wife, who was unwell, and that the peasants who had been waiting for three hours to see him could wait a little longer. He knew too that, regardless of all the pleasure he felt in taking a swarm, he must forego that pleasure, and leave the old man to see to the bees alone, while he talked to the peasants who had come after him to the bee-house.

Whether he were acting rightly or wrongly he did not know, and far from trying to prove that he was, nowadays he avoided all thought or talk about it.

Reasoning had brought him to doubt, and prevented him from seeing what he ought to do and what he ought not. When he did not think, but simply lived, he was continually aware of the presence of an infallible judge in his soul, determining which of two possible courses of action was the better and which was the worse, and as soon as he did not act rightly, he was at once aware of it.

So he lived, not knowing and not seeing any chance of knowing what he was and what he was living for, and harassed at this lack of knowledge to such a point that he was afraid of suicide, and yet firmly laying down his own individual definite path in life.

Chapter 11

 

The day on which Sergey Ivanovitch came to Pokrovskoe was one of Levin’s most painful days. It was the very busiest working time, when all the peasantry show an extraordinary intensity of self-sacrifice in labour, such as is never shown in any other conditions of life, and would be highly esteemed if the men who showed these qualities themselves thought highly of them, and if it were not repeated every year, and if the results of this intense labour were not so simple.

To reap and bind the rye and oats and to carry it, to mow the meadows, turn over the fallows, thrash the seed and sow the winter corn—all this seems so simple and ordinary; but to succeed in getting through it all everyone in the village, from the old man to the young child, must toil incessantly for three or four weeks, three times as hard as usual, living on rye-beer, onions, and black bread, thrashing and carrying the sheaves at night, and not giving more than two or three hours in the twenty-four to sleep. And every year this is done all over Russia.

Having lived the greater part of his life in the country and in the closest relations with the peasants, Levin always felt in this busy time that he was infected by this general quickening of energy in the people.

In the early morning he rode over to the first sowing of the rye, and to the oats, which were being carried to the stacks, and returning home at the time his wife and sister-in-law were getting up, he drank coffee with them and walked to the farm, where a new thrashing machine was to be set working to get ready the seed-corn.

He was standing in the cool granary, still fragrant with the leaves of the hazel branches interlaced on the freshly peeled aspen beams of the new thatch roof. He gazed through the open door in which the dry bitter dust of the thrashing whirled and played, at the grass of the thrashing floor in the sunlight and the fresh straw that had been brought in from the barn, then at the speckly-headed, white-breasted swallows that flew chirping in under the roof and, fluttering their wings, settled in the crevices of the doorway, then at the peasants bustling in the dark, dusty barn, and he thought strange thoughts.

“Why is it all being done?” he thought. “Why am I standing here, making them work? What are they all so busy for, trying to show their zeal before me? What is that old Matrona, my old friend, toiling for? (I doctored her, when the beam fell on her in the fire)” he thought, looking at a thin old woman who was raking up the grain, moving painfully with her bare, sun-blackened feet over the uneven, rough floor. “Then she recovered, but today or tomorrow or in ten years she won’t; they’ll bury her, and nothing will be left either of her or of that smart girl in the red jacket, who with that skilful, soft action shakes the ears out of their husks. They’ll bury her and this piebald horse, and very soon too,” he thought, gazing at the heavily moving, panting horse that kept walking up the wheel that turned under him. “And they will bury her and Fyodor the thrasher with his curly beard full of chaff and his shirt torn on his white shoulders—they will bury him. He’s untying the sheaves, and giving orders, and shouting to the women, and quickly setting straight the strap on the moving wheel. And what’s more, it’s not them alone—me they’ll bury too, and nothing will be left. What for?”

He thought this, and at the same time looked at his watch to reckon how much they thrashed in an hour. He wanted to know this so as to judge by it the task to set for the day.

“It’ll soon be one, and they’re only beginning the third sheaf,” thought Levin. He went up to the man that was feeding the machine, and shouting over the roar of the machine he told him to put it in more slowly. “You put in too much at a time, Fyodor. Do you see—it gets choked, that’s why it isn’t getting on. Do it evenly.”

Fyodor, black with the dust that clung to his moist face, shouted something in response, but still went on doing it as Levin did not want him to.

Levin, going up to the machine, moved Fyodor aside, and began feeding the corn in himself. Working on till the peasants’ dinner hour, which was not long in coming, he went out of the barn with Fyodor and fell into talk with him, stopping beside a neat yellow sheaf of rye laid on the thrashing floor for seed.

Fyodor came from a village at some distance from the one in which Levin had once allotted land to his cooperative association. Now it had been let to a former house porter.

Levin talked to Fyodor about this land and asked whether Platon, a well-to-do peasant of good character belonging to the same village, would not take the land for the coming year.

“It’s a high rent; it wouldn’t pay Platon, Konstantin Dmitrievitch,” answered the peasant, picking the ears off his sweat-drenched shirt.

“But how does Kirillov make it pay?”

“Mituh!” (so the peasant called the house porter, in a tone of contempt), “you may be sure he’ll make it pay, Konstantin Dmitrievitch! He’ll get his share, however he has to squeeze to get it! He’s no mercy on a Christian. But Uncle Fokanitch” (so he called the old peasant Platon), “do you suppose he’d flay the skin off a man? Where there’s debt, he’ll let anyone off. And he’ll not wring the last penny out. He’s a man too.”

“But why will he let anyone off?”

“Oh, well, of course, folks are different. One man lives for his own wants and nothing else, like Mituh, he only thinks of filling his belly, but Fokanitch is a righteous man. He lives for his soul. He does not forget God.”

“How thinks of God? How does he live for his soul?” Levin almost shouted.

“Why, to be sure, in truth, in God’s way. Folks are different. Take you now, you wouldn’t wrong a man....”

“Yes, yes, good-bye!” said Levin, breathless with excitement, and turning round he took his stick and walked quickly away towards home. At the peasant’s words that Fokanitch lived for his soul, in truth, in God’s way, undefined but significant ideas seemed to burst out as though they had been locked up, and all striving towards one goal, they thronged whirling through his head, blinding him with their light.

Chapter 12

 

Levin strode along the highroad, absorbed not so much in his thoughts (he could not yet disentangle them) as in his spiritual condition, unlike anything he had experienced before.

The words uttered by the peasant had acted on his soul like an electric shock, suddenly transforming and combining into a single whole the whole swarm of disjointed, impotent, separate thoughts that incessantly occupied his mind. These thoughts had unconsciously been in his mind even when he was talking about the land.

He was aware of something new in his soul, and joyfully tested this new thing, not yet knowing what it was.

“Not living for his own wants, but for God? For what God? And could one say anything more senseless than what he said? He said that one must not live for one’s own wants, that is, that one must not live for what we understand, what we are attracted by, what we desire, but must live for something incomprehensible, for God, whom no one can understand nor even define. What of it? Didn’t I understand those senseless words of Fyodor’s? And understanding them, did I doubt of their truth? Did I think them stupid, obscure, inexact? No, I understood him, and exactly as he understands the words. I understood them more fully and clearly than I understand anything in life, and never in my life have I doubted nor can I doubt about it. And not only I, but everyone, the whole world understands nothing fully but this, and about this only they have no doubt and are always agreed.

“And I looked out for miracles, complained that I did not see a miracle which would convince me. A material miracle would have persuaded me. And here is a miracle, the sole miracle possible, continually existing, surrounding me on all sides, and I never noticed it!

“Fyodor says that Kirillov lives for his belly. That’s comprehensible and rational. All of us as rational beings can’t do anything else but live for our belly. And all of a sudden the same Fyodor says that one mustn’t live for one’s belly, but must live for truth, for God, and at a hint I understand him! And I and millions of men, men who lived ages ago and men living now—peasants, the poor in spirit and the learned, who have thought and written about it, in their obscure words saying the same thing—we are all agreed about this one thing: what we must live for and what is good. I and all men have only one firm, incontestable, clear knowledge, and that knowledge cannot be explained by the reason—it is outside it, and has no causes and can have no effects.

“If goodness has causes, it is not goodness; if it has effects, a reward, it is not goodness either. So goodness is outside the chain of cause and effect.

“And yet I know it, and we all know it.

“What could be a greater miracle than that?

“Can I have found the solution of it all? can my sufferings be over?” thought Levin, striding along the dusty road, not noticing the heat nor his weariness, and experiencing a sense of relief from prolonged suffering. This feeling was so delicious that it seemed to him incredible. He was breathless with emotion and incapable of going farther; he turned off the road into the forest and lay down in the shade of an aspen on the uncut grass. He took his hat off his hot head and lay propped on his elbow in the lush, feathery, woodland grass.

“Yes, I must make it clear to myself and understand,” he thought, looking intently at the untrampled grass before him, and following the movements of a green beetle, advancing along a blade of couch-grass and lifting up in its progress a leaf of goat-weed. “What have I discovered?” he asked himself, bending aside the leaf of goat-weed out of the beetle’s way and twisting another blade of grass above for the beetle to cross over onto it. “What is it makes me glad? What have I discovered?

“I have discovered nothing. I have only found out what I knew. I understand the force that in the past gave me life, and now too gives me life. I have been set free from falsity, I have found the Master.

“Of old I used to say that in my body, that in the body of this grass and of this beetle (there, she didn’t care for the grass, she’s opened her wings and flown away), there was going on a transformation of matter in accordance with physical, chemical, and physiological laws. And in all of us, as well as in the aspens and the clouds and the misty patches, there was a process of evolution. Evolution from what? into what?—Eternal evolution and struggle.... As though there could be any sort of tendency and struggle in the eternal! And I was astonished that in spite of the utmost effort of thought along that road I could not discover the meaning of life, the meaning of my impulses and yearnings. Now I say that I know the meaning of my life: ‘To live for God, for my soul.’ And this meaning, in spite of its clearness, is mysterious and marvellous. Such, indeed, is the meaning of everything existing. Yes, pride,” he said to himself, turning over on his stomach and beginning to tie a noose of blades of grass, trying not to break them.

“And not merely pride of intellect, but dulness of intellect. And most of all, the deceitfulness; yes, the deceitfulness of intellect. The cheating knavishness of intellect, that’s it,” he said to himself.

And he briefly went through, mentally, the whole course of his ideas during the last two years, the beginning of which was the clear confronting of death at the sight of his dear brother hopelessly ill.

Then, for the first time, grasping that for every man, and himself too, there was nothing in store but suffering, death, and forgetfulness, he had made up his mind that life was impossible like that, and that he must either interpret life so that it would not present itself to him as the evil jest of some devil, or shoot himself.

But he had not done either, but had gone on living, thinking, and feeling, and had even at that very time married, and had had many joys and had been happy, when he was not thinking of the meaning of his life.

What did this mean? It meant that he had been living rightly, but thinking wrongly.

He had lived (without being aware of it) on those spiritual truths that he had sucked in with his mother’s milk, but he had thought, not merely without recognition of these truths, but studiously ignoring them.

Now it was clear to him that he could only live by virtue of the beliefs in which he had been brought up.

“What should I have been, and how should I have spent my life, if I had not had these beliefs, if I had not known that I must live for God and not for my own desires? I should have robbed and lied and killed. Nothing of what makes the chief happiness of my life would have existed for me.” And with the utmost stretch of imagination he could not conceive the brutal creature he would have been himself, if he had not known what he was living for.

“I looked for an answer to my question. And thought could not give an answer to my question—it is incommensurable with my question. The answer has been given me by life itself, in my knowledge of what is right and what is wrong. And that knowledge I did not arrive at in any way, it was given to me as to all men, given, because I could not have got it from anywhere.

“Where could I have got it? By reason could I have arrived at knowing that I must love my neighbour and not oppress him? I was told that in my childhood, and I believed it gladly, for they told me what was already in my soul. But who discovered it? Not reason. Reason discovered the struggle for existence, and the law that requires us to oppress all who hinder the satisfaction of our desires. That is the deduction of reason. But loving one’s neighbour reason could never discover, because it’s irrational.”

Chapter 13

 

And Levin remembered a scene he had lately witnessed between Dolly and her children. The children, left to themselves, had begun cooking raspberries over the candles and squirting milk into each other’s mouths with a syringe. Their mother, catching them at these pranks, began reminding them in Levin’s presence of the trouble their mischief gave to the grown-up people, and that this trouble was all for their sake, and that if they smashed the cups they would have nothing to drink their tea out of, and that if they wasted the milk, they would have nothing to eat, and die of hunger.

And Levin had been struck by the passive, weary incredulity with which the children heard what their mother said to them. They were simply annoyed that their amusing play had been interrupted, and did not believe a word of what their mother was saying. They could not believe it indeed, for they could not take in the immensity of all they habitually enjoyed, and so could not conceive that what they were destroying was the very thing they lived by.

“That all comes of itself,” they thought, “and there’s nothing interesting or important about it because it has always been so, and always will be so. And it’s all always the same. We’ve no need to think about that, it’s all ready. But we want to invent something of our own, and new. So we thought of putting raspberries in a cup, and cooking them over a candle, and squirting milk straight into each other’s mouths. That’s fun, and something new, and not a bit worse than drinking out of cups.”

“Isn’t it just the same that we do, that I did, searching by the aid of reason for the significance of the forces of nature and the meaning of the life of man?” he thought.

“And don’t all the theories of philosophy do the same, trying by the path of thought, which is strange and not natural to man, to bring him to a knowledge of what he has known long ago, and knows so certainly that he could not live at all without it? Isn’t it distinctly to be seen in the development of each philosopher’s theory, that he knows what is the chief significance of life beforehand, just as positively as the peasant Fyodor, and not a bit more clearly than he, and is simply trying by a dubious intellectual path to come back to what everyone knows?

“Now then, leave the children to themselves to get things alone and make their crockery, get the milk from the cows, and so on. Would they be naughty then? Why, they’d die of hunger! Well, then, leave us with our passions and thoughts, without any idea of the one God, of the Creator, or without any idea of what is right, without any idea of moral evil.

“Just try and build up anything without those ideas!

“We only try to destroy them, because we’re spiritually provided for. Exactly like the children!

“Whence have I that joyful knowledge, shared with the peasant, that alone gives peace to my soul? Whence did I get it?

“Brought up with an idea of God, a Christian, my whole life filled with the spiritual blessings Christianity has given me, full of them, and living on those blessings, like the children I did not understand them, and destroy, that is try to destroy, what I live by. And as soon as an important moment of life comes, like the children when they are cold and hungry, I turn to Him, and even less than the children when their mother scolds them for their childish mischief, do I feel that my childish efforts at wanton madness are reckoned against me.

“Yes, what I know, I know not by reason, but it has been given to me, revealed to me, and I know it with my heart, by faith in the chief thing taught by the church.

“The church! the church!” Levin repeated to himself. He turned over on the other side, and leaning on his elbow, fell to gazing into the distance at a herd of cattle crossing over to the river.

“But can I believe in all the church teaches?” he thought, trying himself, and thinking of everything that could destroy his present peace of mind. Intentionally he recalled all those doctrines of the church which had always seemed most strange and had always been a stumbling block to him.

“The Creation? But how did I explain existence? By existence? By nothing? The devil and sin. But how do I explain evil?... The atonement?...

“But I know nothing, nothing, and I can know nothing but what has been told to me and all men.”

And it seemed to him that there was not a single article of faith of the church which could destroy the chief thing—faith in God, in goodness, as the one goal of man’s destiny.

Under every article of faith of the church could be put the faith in the service of truth instead of one’s desires. And each doctrine did not simply leave that faith unshaken, each doctrine seemed essential to complete that great miracle, continually manifest upon earth, that made it possible for each man and millions of different sorts of men, wise men and imbeciles, old men and children—all men, peasants, Lvov, Kitty, beggars and kings to understand perfectly the same one thing, and to build up thereby that life of the soul which alone is worth living, and which alone is precious to us.

Lying on his back, he gazed up now into the high, cloudless sky. “Do I not know that that is infinite space, and that it is not a round arch? But, however I screw up my eyes and strain my sight, I cannot see it not round and not bounded, and in spite of my knowing about infinite space, I am incontestably right when I see a solid blue dome, and more right than when I strain my eyes to see beyond it.”

Levin ceased thinking, and only, as it were, listened to mysterious voices that seemed talking joyfully and earnestly within him.

“Can this be faith?” he thought, afraid to believe in his happiness. “My God, I thank Thee!” he said, gulping down his sobs, and with both hands brushing away the tears that filled his eyes.

Chapter 14

 

Levin looked before him and saw a herd of cattle, then he caught sight of his trap with Raven in the shafts, and the coachman, who, driving up to the herd, said something to the herdsman. Then he heard the rattle of the wheels and the snort of the sleek horse close by him. But he was so buried in his thoughts that he did not even wonder why the coachman had come for him.

He only thought of that when the coachman had driven quite up to him and shouted to him. “The mistress sent me. Your brother has come, and some gentleman with him.”

Levin got into the trap and took the reins. As though just roused out of sleep, for a long while Levin could not collect his faculties. He stared at the sleek horse flecked with lather between his haunches and on his neck, where the harness rubbed, stared at Ivan the coachman sitting beside him, and remembered that he was expecting his brother, thought that his wife was most likely uneasy at his long absence, and tried to guess who was the visitor who had come with his brother. And his brother and his wife and the unknown guest seemed to him now quite different from before. He fancied that now his relations with all men would be different.

“With my brother there will be none of that aloofness there always used to be between us, there will be no disputes; with Kitty there shall never be quarrels; with the visitor, whoever he may be, I will be friendly and nice; with the servants, with Ivan, it will all be different.”

Pulling the stiff rein and holding in the good horse that snorted with impatience and seemed begging to be let go, Levin looked round at Ivan sitting beside him, not knowing what to do with his unoccupied hand, continually pressing down his shirt as it puffed out, and he tried to find something to start a conversation about with him. He would have said that Ivan had pulled the saddle-girth up too high, but that was like blame, and he longed for friendly, warm talk. Nothing else occurred to him.

“Your honour must keep to the right and mind that stump,” said the coachman, pulling the rein Levin held.

“Please don’t touch and don’t teach me!” said Levin, angered by this interference. Now, as always, interference made him angry, and he felt sorrowfully at once how mistaken had been his supposition that his spiritual condition could immediately change him in contact with reality.

He was not a quarter of a mile from home when he saw Grisha and Tanya running to meet him.

“Uncle Kostya! mamma’s coming, and grandfather, and Sergey Ivanovitch, and someone else,” they said, clambering up into the trap.

“Who is he?”

“An awfully terrible person! And he does like this with his arms,” said Tanya, getting up in the trap and mimicking Katavasov.

“Old or young?” asked Levin, laughing, reminded of someone, he did not know whom, by Tanya’s performance.

“Oh, I hope it’s not a tiresome person!” thought Levin.

As soon as he turned, at a bend in the road, and saw the party coming, Levin recognized Katavasov in a straw hat, walking along swinging his arms just as Tanya had shown him. Katavasov was very fond of discussing metaphysics, having derived his notions from natural science writers who had never studied metaphysics, and in Moscow Levin had had many arguments with him of late.

And one of these arguments, in which Katavasov had obviously considered that he came off victorious, was the first thing Levin thought of as he recognized him.

“No, whatever I do, I won’t argue and give utterance to my ideas lightly,” he thought.

Getting out of the trap and greeting his brother and Katavasov, Levin asked about his wife.

“She has taken Mitya to Kolok” (a copse near the house). “She meant to have him out there because it’s so hot indoors,” said Dolly. Levin had always advised his wife not to take the baby to the wood, thinking it unsafe, and he was not pleased to hear this.

“She rushes about from place to place with him,” said the prince, smiling. “I advised her to try putting him in the ice cellar.”

“She meant to come to the bee-house. She thought you would be there. We are going there,” said Dolly.

“Well, and what are you doing?” said Sergey Ivanovitch, falling back from the rest and walking beside him.

“Oh, nothing special. Busy as usual with the land,” answered Levin. “Well, and what about you? Come for long? We have been expecting you for such a long time.”

“Only for a fortnight. I’ve a great deal to do in Moscow.”

At these words the brothers’ eyes met, and Levin, in spite of the desire he always had, stronger than ever just now, to be on affectionate and still more open terms with his brother, felt an awkwardness in looking at him. He dropped his eyes and did not know what to say.

Casting over the subjects of conversation that would be pleasant to Sergey Ivanovitch, and would keep him off the subject of the Servian war and the Slavonic question, at which he had hinted by the allusion to what he had to do in Moscow, Levin began to talk of Sergey Ivanovitch’s book.

“Well, have there been reviews of your book?” he asked.

Sergey Ivanovitch smiled at the intentional character of the question.

“No one is interested in that now, and I less than anyone,” he said. “Just look, Darya Alexandrovna, we shall have a shower,” he added, pointing with a sunshade at the white rain clouds that showed above the aspen tree-tops.

And these words were enough to re-establish again between the brothers that tone—hardly hostile, but chilly—which Levin had been so longing to avoid.

Levin went up to Katavasov.

“It was jolly of you to make up your mind to come,” he said to him.

“I’ve been meaning to a long while. Now we shall have some discussion, we’ll see to that. Have you been reading Spencer?”

“No, I’ve not finished reading him,” said Levin. “But I don’t need him now.”

“How’s that? that’s interesting. Why so?”

“I mean that I’m fully convinced that the solution of the problems that interest me I shall never find in him and his like. Now....”

But Katavasov’s serene and good-humoured expression suddenly struck him, and he felt such tenderness for his own happy mood, which he was unmistakably disturbing by this conversation, that he remembered his resolution and stopped short.

“But we’ll talk later on,” he added. “If we’re going to the bee-house, it’s this way, along this little path,” he said, addressing them all.

Going along the narrow path to a little uncut meadow covered on one side with thick clumps of brilliant heart’s-ease among which stood up here and there tall, dark green tufts of hellebore, Levin settled his guests in the dense, cool shade of the young aspens on a bench and some stumps purposely put there for visitors to the bee-house who might be afraid of the bees, and he went off himself to the hut to get bread, cucumbers, and fresh honey, to regale them with.

Trying to make his movements as deliberate as possible, and listening to the bees that buzzed more and more frequently past him, he walked along the little path to the hut. In the very entry one bee hummed angrily, caught in his beard, but he carefully extricated it. Going into the shady outer room, he took down from the wall his veil, that hung on a peg, and putting it on, and thrusting his hands into his pockets, he went into the fenced-in bee-garden, where there stood in the midst of a closely mown space in regular rows, fastened with bast on posts, all the hives he knew so well, the old stocks, each with its own history, and along the fences the younger swarms hived that year. In front of the openings of the hives, it made his eyes giddy to watch the bees and drones whirling round and round about the same spot, while among them the working bees flew in and out with spoils or in search of them, always in the same direction into the wood to the flowering lime trees and back to the hives.

His ears were filled with the incessant hum in various notes, now the busy hum of the working bee flying quickly off, then the blaring of the lazy drone, and the excited buzz of the bees on guard protecting their property from the enemy and preparing to sting. On the farther side of the fence the old bee-keeper was shaving a hoop for a tub, and he did not see Levin. Levin stood still in the midst of the beehives and did not call him.

He was glad of a chance to be alone to recover from the influence of ordinary actual life, which had already depressed his happy mood. He thought that he had already had time to lose his temper with Ivan, to show coolness to his brother, and to talk flippantly with Katavasov.

“Can it have been only a momentary mood, and will it pass and leave no trace?” he thought. But the same instant, going back to his mood, he felt with delight that something new and important had happened to him. Real life had only for a time overcast the spiritual peace he had found, but it was still untouched within him.

Just as the bees, whirling round him, now menacing him and distracting his attention, prevented him from enjoying complete physical peace, forced him to restrain his movements to avoid them, so had the petty cares that had swarmed about him from the moment he got into the trap restricted his spiritual freedom; but that lasted only so long as he was among them. Just as his bodily strength was still unaffected, in spite of the bees, so too was the spiritual strength that he had just become aware of.

To be concluded

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