MAKAR’S DREAM

AND OTHER STORIES

VLADIMIR KOROLENKO

MAKAR’S DREAM AND OTHER STORIES

BY VLADIMIR KOROLENKO

TRANSLATED FROM THE RUSSIAN WITH AN INTRODUCTION BY MARIAN FELL

NEW YORK DUFFIELD AND COMPANY 1916

Copyright, 1916, by DUFFIELD & CO.

INTRODUCTION

[vi]

VLADIMIR KOROLENKO

The writings of Vladimir Korolenko have been likened to “a fresh breeze blowing through the heavy air of a hospital.” The hospital is the pessimistic literature of the modern Russian intellectuals; the fresh breeze is the voice of the simple-hearted children of “Mother Russia.” These are for the most part tillers of the soil and conquerors of waste places; peasants, pioneers, and Siberian exiles; they often belong to the great class of “the insulted and the injured”: they suffer untold hardships, but their heads are unbowed and their hearts are full of courage and the desire for justice. Among them the great writer’s early life was spent.

Vladimir Korolenko was born on June 15th, 1853, in Zhitomir, a small town in Southwestern or Little Russia. On his father’s side he came of an old Cossack family, his mother was the daughter of a Polish landowner of Zhitomir. The boy’s early life was spent amidst picturesque surroundings; he grew up among the Poles, Jews, and light-hearted, dark-eyed peasants that make up the population of Little Russia, and he never lost the poetic love of nature and the wholesome sense of humour that were nurtured[viii] in him under those warm, bright skies. In his story entitled “In Bad Company” he has vividly described the romantic little town that was the home of his childhood. The stern but just judge of that tale is more or less the prototype of his own father. The elder Korolenko was distinguished for an impeccable honesty of practice rare in an official of those times; consequently, when he died in 1870, he left his widow and five children without the slightest means of support. Thanks, however, to the energy of his heroic mother, Vladimir was enabled at seventeen to enter

the School of Technology in Petrograd.

Then followed three years of struggle to combine his schooling with the necessity for earning a living, during which Korolenko himself says that he does not know how he managed to escape starvation. Even a cheap dinner of eighteen copecks or nine cents was such a luxury to him in those days that he only treated himself to it six or seven times during the course of one whole year.

In 1874 the young student went to Moscow with ten hard-earned roubles in his pocket and entered the Petrovski Academy, but he was soon expelled from that seat of learning for presenting a petition from his fellow-students to the Director of the College. He returned to Petrograd where his family were now living, and he and his brother made a desperate attempt to support themselves and their brothers and sisters by proof-reading. The future[ix] author began sending articles to the newspapers and magazines, and it was then that occurred the first of the series of arrests to which he was subjected for what were considered his advanced social doctrines. He was sent first to Kronstadt for a year and then to Viatka; thence he travelled to Perm, and from Perm to Tomsk; at last he was finally exiled to the distant eastern Siberian province of Yakutsk.

There he spent nearly six years, the most valuable, to him, of his whole life. The vast forest that clothes those far northeastern marshes, grand, gloomy, and held forever in the grip of a deadly cold, made an indelible impression on the imagination of the young artist. He was profoundly moved by the sorrows of the half-savage pioneers inhabiting its trackless solitudes, by the indomitable spirit of his fellow-exiles, and by the adventurous life of the “brodiagi” or wanderers, convicts escaped from prison who return secretly on foot to their “Mother Russia” across the whole breadth of the Siberian continent.

Korolenko was released from exile in 1885, and immediately on his return to Russia published his beautiful “Makar’s Dream.”

The success of the story was immediate, the fame of the author was at once assured. No politics, no social doctrines were here; the appeal of Makar’s plea was universal; liberal and conservative critics alike united in a chorus of praise. The Russian reading public was charmed by the originality of the[x] subject, the radiant conciseness of the author’s style, and the lyric beauty of the story’s end which illuminates with deep significance every detail that has gone before. Poor Makar, most lonely dweller in the Siberian forest, leading a life of incredible labour and hardship, finally dies, and for his sins is condemned at the Judgment of the Great Toyon, or Chief, to suffer in the life hereafter sorrows and toil more grievous than any he has known on earth. Here is the type of “the insulted and the injured” beloved of Dostoievsky and Tolstoi, but with one supreme difference: Makar does not suffer misfortune in passive dejection, he protests. He protests indignantly against the injustice of the judgment of the Great Toyon. Life for him has been desperately hard; it

is unjust to judge him by the standards set for the righteous whom the Toyon loves, “whose faces are bathed in perfume and whose garments are sewn by other hands than their own.” This protest, combined with a warm love for all humanity, was to become the keynote of Korolenko’s writings.

His next story, “In Bad Company,” appeared in the same year, and added still more to the young author’s popularity. It is a general favourite in Russia to this day. Though its style is slightly tainted with a flowery Polish exuberance, the descriptions of the old feudal ruins are full of poetry, the children are drawn with sympathy and insight, and the vagabond Turkevich, in his tragi-comic rôle[xi] of the Prophet Jeremiah, sounds an unmistakable note of protest.

“The Murmuring Forest” was published in 1886, and is a darkly romantic tale of the dreaming pine forests of Southern Russia, written in the style of an ancient legend. Here the protest of the Cossack Opanas and the forester Raman is blind and rude and brings death to their highborn oppressor, but the plot is laid in feudal times and the need of the serfs was great. The voice of the wind in the tree-tops dominates the unfolding of the simple story like a resonant chord, and when at last fierce justice is done to the tyrant Count, its advent seems as inevitable as the breaking of the thunder-storm that, during the whole course of the tale, has been brewing over the forest.

“The Day of Atonement” is one of Korolenko’s lightest and gayest stories. In describing the merry life of the South, the Little Russian’s kindly humour joins hands with his glowing imagination, and we have a vivid glimpse of a cosy village surrounded by cherry gardens and bathed in warm moonlight; of black-eyed girls, of timid, bustling Jews, of superstitious townsmen, of a canny miller; in short, of all the busy, active life of a town within the Jewish Pale.

But grave or gay, merry or sad, Korolenko is above all things an optimist in his outlook on the world. Through thick and thin, through sorrow and misfortune, the poor, artless heroes of his stories all[xii] turn their faces towards the light. The writer’s kind heart never ceases its search for the “eternally human” in every man, and deeply does he sympathise with mankind’s unquenchable desire for freedom and justice, which can face evil unafraid. He himself has said in a letter to a friend: “The Universe is not the sport of accidental forces. Determinism, Evolution, and all other theories lead one to confess that there is a law which is drawing us toward something; toward something which we call ‘good’ in all its manifestations, that is to say toward kindness, truth, right, beauty, and justice.”

That is the burden of Korolenko’s message to the world, embodied in all his writings.

On his return from Siberia, Korolenko went to live in Nijni-Novgorod and there took an active part in bettering the conditions of life among “the insulted and the injured” whom he loved. In a year of famine he worked hard to organise free kitchens for the starving poor, and many energetic articles from his pen were published in the papers. He also continued to produce stories, sketches, and several longer novels, of which the best known is the “Blind Musician.”

In 1894 he made a journey to England and America, and on his return wrote an amusing record of his travels entitled: “Without a Tongue.”

In 1895 he became the editor of the magazine, Russkoye Bogatsvo, and since that date the great[xiii] story writer has definitely devoted himself to journalism, and has now become one of Russia’s greatest publicists.

The Russian heart is essentially charitable and full of human kindness. Thoroughly democratic in their relations with one another, the Russian people have the misfortune to labour under the harshest political régime in Europe. Like many of his countrymen, Korolenko now devotes his life to the cause of the suffering and the downtrodden, and to helping those who are the victims of social and political injustice.

MAKAR’S DREAM

[2]

MAKAR’S DREAM

A CHRISTMAS STORY

This dream was dreamed by poor Makar, who herded his calves in a stern and distant land, by that same Makar upon whose head all troubles are said to fall.

Makar’s birth place was the lonely village of Chalgan, lost in the far forests of Yakutsk. His parents and grandparents had wrested a strip of land from the forest, and their courage had not failed even when the dark thickets still stood about them like a hostile wall. Rail fences began to stretch across the clearing; small, smoky huts began to crowd thickly upon it; hay and straw stacks sprang up; and at last, from a knoll in the centre of the encampment, a church spire had shot toward heaven like a banner of victory.

Chalgan had become a village.

But while Makar’s forbears had been striving with the forest, burning it with fire and hewing it with steel, they themselves had slowly become savage in their turn. They married Yakut women, spoke the language of the Yakuts, adopted their customs, and gradually in them the characteristics of the Great Russian race had been obliterated and lost.

Nevertheless, my Makar firmly believed that he was a Russian peasant of Chalgan, and not a nomad[4] Yakut. In Chalgan he had been born, there he had lived and there he meant to die. He was very proud of his birth and station, and when he wished to vilify his fellow-townsmen would call them “heathen Yakuts,” though if the truth must be told, he differed from them neither in habits nor manner of living. He seldom spoke Russian and, when he did, spoke it badly. He dressed in skins, wore “torbas” on his feet, ate dough-cakes and drank brick-tea, supplemented on holidays and special occasions with as much cooked butter as happened to be on the table before him. He could ride very skilfully on an ox, and when he fell ill he always summoned a wizard, who would go mad and spring at him, gnashing his teeth, hoping to frighten the malady out of his patient and so drive it away.

Makar worked desperately hard, lived in poverty, and suffered from hunger and cold. Had he a thought beyond his unceasing anxiety to obtain his dough-cakes and brick-tea? Yes, he had.

When he was drunk, he would weep and cry: “Oh, Lord my God, what a life!” sometimes adding that he would like to give it all up and go up on to the “mountain.” There he need neither sow nor reap, nor cut and haul wood, nor even grind grain on a hand millstone. He would “be saved,” that was all. He did not know exactly where the mountain was, nor what it was like, he only knew that there was such a place, and that it was somewhere far away,[5] so far that there not even the District Policeman could find him. Of course there he would pay no taxes.

When sober he abandoned these thoughts, realising perchance the impossibility of finding that beautiful mountain, but when drunk he grew bolder. Admitting that he might not find that particular mountain, but some other, he would say: “In that case I should die.” But he was prepared to start, nevertheless. If he did not carry out his intention, it was because the Tartars in the village always sold him vile vodka with an infusion of mahorka[A] for strength, and this quickly made him ill and laid him by the heels.

It was Christmas Eve, and Makar knew that to-morrow would be a great holiday. This being the case, he was overpowered with a longing for drink, but to drink there was nothing. His resources were at an end. His flour was all gone, he was already in debt to the village merchants and Tartars, yet to-morrow was a great holiday, he would not be able to work, what could he do if he did not get drunk? This reflection made him unhappy. What a life it was! He had not even one bottle of vodka to drink on the great winter holiday.

Then a happy thought came to him. He got up and put on his ragged fur coat. His wife, a sturdy,[6] sinewy woman, remarkably strong and equally remarkably ugly, who saw through all his simple wiles, guessed his intentions as usual.

“Where are you going, you wretch? To drink vodka alone?”

“Be quiet. I’m going to buy one bottle. We’ll drink it together to-morrow.”

He gave her a sly wink and clapped her on the shoulder with such force that she staggered. A woman’s heart is like that; though she knew that Makar was deceiving her, she surrendered to the charms of that conjugal caress.

He went out of the house, caught his old piebald pony in the courtyard, led him by the mane to the sleigh, and put him in harness. The piebald soon carried Makar through the gates and then stopped and looked enquiringly at his Master, who was sitting plunged in thought. At this Makar pulled the left rein, and drove away to the outskirts of the village.

On the edge of the village stood a little hut out of which, as out of the other huts, the smoke of a little fire rose high, high into the air, veiling the bright moon and the white, glittering hosts of stars. The flames crackled merrily and sparkled through the dim icicles that hung about the doorway. All was quiet inside the courtyard gates.

Strangers from a foreign land lived here. How they had come, what tempest had cast them up in[7] that lonely clearing, Makar knew not, neither cared to know, but he liked to trade with them, for they neither pressed him too hard nor insisted upon payment.

On entering the hut, Makar went straight to the fireplace and stretched out his frozen hands over the blaze, crying “Tcha” to explain how the frost had nipped him.

The foreigners were at home; a candle was burning on the table although no work was being done. One man was lying on the bed blowing rings of smoke, pensively following their winding curves with his eyes, and intertwining with them the long threads of his thoughts.

The other was sitting over the fire thoughtfully watching the sparks that crept across the burning wood.

“Hello!” said Makar, to break the oppressive silence.

He did not know—how should he—the sadness that filled the hearts of the two strangers, the memories that crowded their brains that evening, the visions they saw in the fantastic play of fire and smoke. Besides, he had troubles of his own.

The young man who sat by the chimney raised his head and looked at Makar with puzzled eyes, as if not recognising him. Then, with a shake of his head, he quickly got up from his chair.

[8]“Ah, good evening, good evening, Makar. Good. Will you have tea with us?”

“Tea?” Makar repeated after him. “That’s good. That’s good, brother; that’s fine.”

He began quickly to take off his things. Once free of his fur coat and cap he felt more at his ease, and, seeing the red coals already glowing in the samovar, he turned to the young man with exaggerated enthusiasm.

“I like you, that is the truth. I like you so, so very much; at night I don’t sleep——”

The stranger turned, and a bitter smile crept over his face.

“You like me, do you?” he asked. “What do you want?”

“Business,” Makar answered. “But how did you know?”

“All right. When I’ve had tea I’ll tell you.”

As his hosts themselves had offered him tea, Makar thought the moment opportune to press the point farther.

“Have you any roast meat?” he asked. “I like it.”

“No, we haven’t.”

“Well, never mind,” replied Makar soothingly. “We’ll have that some other time, won’t we?” And he repeated his question: “We’ll have that some other time?”

“Very well.”

Makar now considered that the strangers owed[9] him a piece of roast meat, and he never failed to collect a debt of this kind.

Another hour found him seated once more in his sled, having made one whole rouble by selling five loads of wood in advance on fairly good terms. Now, although he had vowed and sworn not to drink up the money until to-morrow, he nevertheless made up his mind to do so without delay. What odds? The pleasure ahead silenced the voice of his conscience; he even forgot the cruel drubbing in store for his drunken self from his wife, the faithful and the deceived.

“Where are you going, Makar?” called the stranger laughing, as Makar’s horse, instead of going straight ahead, turned off to the left in the direction of the Tartar settlement.

“Whoa! Whoa! Will you look where the brute is going?” cried Makar to exculpate himself, tugging hard at the left rein nevertheless and slyly slapping his pony’s side with the right.

The clever little horse stumbled patiently away in the direction required by his master, and the scraping of the runners soon stopped in front of a Tartar house.

At the gate stood several horses with high-peaked Yakut saddles on their backs.

The air in the crowded hut was stifling and hot; a dense cloud of acrid mahorka smoke hung in the[10] air and wound slowly up the chimney. Yakut visitors were sitting on benches about the room or had clustered around the tables set with mugs full of vodka. Here and there little groups were gathered over a game of cards. The faces of all were flushed and shining with sweat. The eyes of the gamblers were fiercely intent on their play, and the money came and went in a flash from pocket to pocket. On a pile of straw in a corner sat a drunken Yakut, rocking his body to and fro and droning an endless song. He drew the wild, rasping sounds from his throat in every possible key, repeating always that to-morrow was a great holiday and that to-day he was drunk.

Makar paid his rouble and received in return a bottle of vodka. He slipped it into the breast of his coat and retired unnoticed into a corner. There he filled mug after mug in rapid succession and gulped them down one after another. The liquor was vile, diluted for the holiday with more than three quarters of water, but if the dole of vodka was scant, the mahorka had not been stinted. Makar caught his breath after each draught, and purple spots circled before his eyes.

The liquor soon overpowered him; he also sank down on the straw, folded his arms around his knees, and laid his heavy head upon them. The same dreary, rasping sounds burst of their own accord from his throat; he sang that to-morrow was a[11] great holiday and that he had drunk up five loads of wood.

Meanwhile the hut was filling with other Yakuts who had come to town to go to church and to drink Tartar vodka, and the host saw that soon there would be no room for more. He rose from the table and looked at the company, and, as he did so, his eye fell upon Makar and the Yakut sitting in their dark corner. He made his way to the Yakut, seized him by the coat collar, and flung him out of the hut. Then he approached Makar.