Project Gutenberg's Taras Bulba and Other Tales, by Nikolai Vasilievich Gogol This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Taras Bulba and Other Tales Author: Nikolai Vasilievich Gogol Commentator: John Cournos Release Date: September 15, 2008 [EBook #1197] Last Updated: December 14, 2017 Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK TARAS BULBA AND OTHER TALES *** Produced by John Bickers, and David Widger TARAS BULBA AND OTHER TALES By Nikolai Vasilievich Gogol Introduction by John Cournos CONTENTS INTRODUCTION TARAS BULBA CHAPTER I CHAPTER II CHAPTER III CHAPTER IV CHAPTER V CHAPTER VI CHAPTER VII CHAPTER VIII CHAPTER IX CHAPTER X CHAPTER XI CHAPTER XII ST. JOHN’S EVE THE CLOAK HOW THE TWO IVANS QUARRELLED CHAPTER I CHAPTER II CHAPTER III CHAPTER IV CHAPTER V CHAPTER VI CHAPTER VII THE MYSTERIOUS PORTRAIT PART I PART II THE CALASH INTRODUCTION Russian literature, so full of enigmas, contains no greater creative mystery than Nikolai Vasil’evich Gogol (1809-1852), who has done for the Russian novel and Russian prose what Pushkin has done for Russian poetry. Before these two men came Russian literature can hardly have been said to exist. It was pompous and effete with pseudo-classicism; foreign influences were strong; in the speech of the upper circles there was an over-fondness for German, French, and English words. Between them the two friends, by force of their great genius, cleared away the debris which made for sterility and erected in their stead a new structure out of living Russian words. The spoken word, born of the people, gave soul and wing to literature; only by coming to earth, the native earth, was it enabled to soar. Coming up from Little Russia, the Ukraine, with Cossack blood in his veins, Gogol injected his own healthy virus into an effete body, blew his own virile spirit, the spirit of his race, into its nostrils, and gave the Russian novel its direction to this very day. More than that. The nomad and romantic in him, troubled and restless with Ukrainian myth, legend, and song, impressed upon Russian literature, faced with the realities of modern life, a spirit titanic and in clash with its material, and produced in the mastery of this every-day material, commonly called sordid, a phantasmagoria intense with beauty. A clue to all Russian realism may be found in a Russian critic’s observation about Gogol: “Seldom has nature created a man so romantic in bent, yet so masterly in portraying all that is unromantic in life.” But this statement does not cover the whole ground, for it is easy to see in almost all of Gogol’s work his “free Cossack soul” trying to break through the shell of sordid to-day like some ancient demon, essentially Dionysian. So that his works, true though they are to our life, are at once a reproach, a protest, and a challenge, ever calling for joy, ancient joy, that is no more with us. And they have all the joy and sadness of the Ukrainian songs he loved so much. Ukrainian was to Gogol “the language of the soul,” and it was in Ukrainian songs rather than in old chronicles, of which he was not a little contemptuous, that he read the history of his people. Time and again, in his essays and in his letters to friends, he expresses his boundless joy in these songs: “O songs, you are my joy and my life! How I love you. What are the bloodless chronicles I pore over beside those clear, live chronicles! I cannot live without songs; they... reveal everything more and more clearly, oh, how clearly, gone-by life and gone-by men.... The songs of Little Russia are her everything, her poetry, her history, and her ancestral grave. He who has not penetrated them deeply knows nothing of the past of this blooming region of Russia.” Indeed, so great was his enthusiasm for his own land that after collecting material for many years, the year 1833 finds him at work on a history of “poor Ukraine,” a work planned to take up six volumes; and writing to a friend at this time he promises to say much in it that has not been said before him. Furthermore, he intended to follow this work with a universal history in eight volumes with a view to establishing, as far as may be gathered, Little Russia and the world in proper relation, connecting the two; a quixotic task, surely. A poet, passionate, religious, loving the heroic, we find him constantly impatient and fuming at the lifeless chronicles, which leave him cold as he seeks in vain for what he cannot find. “Nowhere,” he writes in 1834, “can I find anything of the time which ought to be richer than any other in events. Here was a people whose whole existence was passed in activity, and which, even if nature had made it inactive, was compelled to go forward to great affairs and deeds because of its neighbours, its geographic situation, the constant danger to its existence.... If the Crimeans and the Turks had had a literature I am convinced that no history of an independent nation in Europe would prove so interesting as that of the Cossacks.” Again he complains of the “withered chronicles”; it is only the wealth of his country’s song that encourages him to go on with its history. Too much a visionary and a poet to be an impartial historian, it is hardly astonishing to note the judgment he passes on his own work, during that same year, 1834: “My history of Little Russia’s past is an extraordinarily made thing, and it could not be otherwise.” The deeper he goes into Little Russia’s past the more fanatically he dreams of Little Russia’s future. St. Petersburg wearies him, Moscow awakens no emotion in him, he yearns for Kieff, the mother of Russian cities, which in his vision he sees becoming “the Russian Athens.” Russian history gives him no pleasure, and he separates it definitely from Ukrainian history. He is “ready to cast everything aside rather than read Russian history,” he writes to Pushkin. During his seven-year stay in St. Petersburg (1829-36) Gogol zealously gathered historical material and, in the words of Professor Kotlyarevsky, “lived in the dream of becoming the Thucydides of Little Russia.” How completely he disassociated Ukrainia from Northern Russia may be judged by the conspectus of his lectures written in 1832. He says in it, speaking of the conquest of Southern Russia in the fourteenth century by Prince Guedimin at the head of his Lithuanian host, still dressed in the skins of wild beasts, still worshipping the ancient fire and practising pagan rites: “Then Southern Russia, under the mighty protection of Lithuanian princes, completely separated itself from the North. Every bond between them was broken; two kingdoms were established under a single name—Russia—one under the Tatar yoke, the other under the same rule with Lithuanians. But actually they had no relation with one another; different laws, different customs, different aims, different bonds, and different activities gave them wholly different characters.” This same Prince Guedimin freed Kieff from the Tatar yoke. This city had been laid waste by the golden hordes of Ghengis Khan and hidden for a very long time from the Slavonic chronicler as behind an impenetrable curtain. A shrewd man, Guedimin appointed a Slavonic prince to rule over the city and permitted the inhabitants to practise their own faith, Greek Christianity. Prior to the Mongol invasion, which brought conflagration and ruin, and subjected Russia to a two-century bondage, cutting her off from Europe, a state of chaos existed and the separate tribes fought with one another constantly and for the most petty reasons. Mutual depredations were possible owing to the absence of mountain ranges; there were no natural barriers against sudden attack. The openness of the steppe made the people war-like. But this very openness made it possible later for Guedimin’s pagan hosts, fresh from the fir forests of what is now White Russia, to make a clean sweep of the whole country between Lithuania and Poland, and thus give the scattered princedoms a much-needed cohesion. In this way Ukrainia was formed. Except for some forests, infested with bears, the country was one vast plain, marked by an occasional hillock. Whole herds of wild horses and deer stampeded the country, overgrown with tall grass, while flocks of wild goats wandered among the rocks of the Dnieper. Apart from the Dnieper, and in some measure the Desna, emptying into it, there were no navigable rivers and so there was little opportunity for a commercial people. Several tributaries cut across, but made no real boundary line. Whether you looked to the north towards Russia, to the east towards the Tatars, to the south towards the Crimean Tatars, to the west towards Poland, everywhere the country bordered on a field, everywhere on a plain, which left it open to the invader from every side. Had there been here, suggests Gogol in his introduction to his never-written history of Little Russia, if upon one side only, a real frontier of mountain or sea, the people who settled here might have formed a definite political body. Without this natural protection it became a land subject to constant attack and despoliation. “There where three hostile nations came in contact it was manured with bones, wetted with blood. A single Tatar invasion destroyed the whole labour of the soil-tiller; the meadows and the cornfields were trodden down by horses or destroyed by flame, the lightly-built habitations reduced to the ground, the inhabitants scattered or driven off into captivity together with cattle. It was a land of terror, and for this reason there could develop in it only a warlike people, strong in its unity and desperate, a people whose whole existence was bound to be trained and confined to war.” This constant menace, this perpetual pressure of foes on all sides, acted at last like a fierce hammer shaping and hardening resistance against itself. The fugitive from Poland, the fugitive from the Tatar and the Turk, homeless, with nothing to lose, their lives ever exposed to danger, forsook their peaceful occupations and became transformed into a warlike people, known as the Cossacks, whose appearance towards the end of the thirteenth century or at the beginning of the fourteenth was a remarkable event which possibly alone (suggests Gogol) prevented any further inroads by the two Mohammedan nations into Europe. The appearance of the Cossacks was coincident with the appearance in Europe of brotherhoods and knighthood-orders, and this new race, in spite of its living the life of marauders, in spite of turnings its foes’ tactics upon its foes, was not free of the religious spirit of its time; if it warred for its existence it warred not less for its faith, which was Greek. Indeed, as the nation grew stronger and became conscious of its strength, the struggle began to partake something of the nature of a religious war, not alone defensive but aggressive also, against the unbeliever. While any man was free to join the brotherhood it was obligatory to believe in the Greek faith. It was this religious unity, blazed into activity by the presence across the borders of unbelieving nations, that alone indicated the germ of a political body in this gathering of men, who otherwise lived the audacious lives of a band of highway robbers. “There was, however,” says Gogol, “none of the austerity of the Catholic knight in them; they bound themselves to no vows or fasts; they put no self-restraint upon themselves or mortified their flesh, but were indomitable like the rocks of the Dnieper among which they lived, and in their furious feasts and revels they forgot the whole world. That same intimate brotherhood, maintained in robber communities, bound them together. They had everything in common— wine, food, dwelling. A perpetual fear, a perpetual danger, inspired them with a contempt towards life. The Cossack worried more about a good measure of wine than about his fate. One has to see this denizen of the frontier in his half-Tatar, half-Polish costume— which so sharply outlined the spirit of the borderland—galloping in Asiatic fashion on his horse, now lost in thick grass, now leaping with the speed of a tiger from ambush, or emerging suddenly from the river or swamp, all clinging with mud, and appearing an image of terror to the Tatar....” Little by little the community grew and with its growing it began to assume a general character. The beginning of the sixteenth century found whole villages settled with families, enjoying the protection of the Cossacks, who exacted certain obligations, chiefly military, so that these settlements bore a military character. The sword and the plough were friends which fraternised at every settler’s. On the other hand, Gogol tells us, the gay bachelors began to make depredations across the border to sweep down on Tatars’ wives and their daughters and to marry them. “Owing to this co-mingling, their facial features, so different from one another’s, received a common impress, tending towards the Asiatic. And so there came into being a nation in faith and place belonging to Europe; on the other hand, in ways of life, customs, and dress quite Asiatic. It was a nation in which the world’s two extremes came in contact; European caution and Asiatic indifference, niavete and cunning, an intense activity and the greatest laziness and indulgence, an aspiration to development and perfection, and again a desire to appear indifferent to perfection.” All of Ukraine took on its colour from the Cossack, and if I have drawn largely on Gogol’s own account of the origins of this race, it was because it seemed to me that Gogol’s emphasis on the heroic rather than on the historical—Gogol is generally discounted as an historian—would give the reader a proper approach to the mood in which he created “Taras Bulba,” the finest epic in Russian literature. Gogol never wrote either his history of Little Russia or his universal history. Apart from several brief studies, not always reliable, the net result of his many years’ application to his scholarly projects was this brief epic in prose, Homeric in mood. The sense of intense living, “living dangerously”—to use a phrase of Nietzsche’s, the recognition of courage as the greatest of all virtues—the God in man, inspired Gogol, living in an age which tended toward grey tedium, with admiration for his more fortunate forefathers, who lived in “a poetic time, when everything was won with the sword, when every one in his turn strove to be an active being and not a spectator.” Into this short work he poured all his love of the heroic, all his romanticism, all his poetry, all his joy. Its abundance of life bears one along like a fast-flowing river. And it is not without humour, a calm, detached humour, which, as the critic Bolinsky puts it, is not there merely “because Gogol has a tendency to see the comic in everything, but because it is true to life.” Yet “Taras Bulba” was in a sense an accident, just as many other works of great men are accidents. It often requires a happy combination of circumstances to produce a masterpiece. I have already told in my introduction to “Dead Souls” (1) how Gogol created his great realistic masterpiece, which was to influence Russian literature for generations to come, under the influence of models so remote in time or place as “Don Quixote” or “Pickwick Papers”; and how this combination of influences joined to his own genius produced a work quite new and original in effect and only remotely reminiscent of the models which have inspired it. And just as “Dead Souls” might never have been written if “Don Quixote” had not existed, so there is every reason to believe that “Taras Bulba” could not have been written without the “Odyssey.” Once more ancient fire gave life to new beauty. And yet at the time Gogol could not have had more than a smattering of the “Odyssey.” The magnificent translation made by his friend Zhukovsky had not yet appeared and Gogol, in spite of his ambition to become a historian, was not equipped as a scholar. But it is evident from his dithyrambic letter on the appearance of Zhukovsky’s version, forming one of the famous series of letters known as “Correspondence with Friends,” that he was better acquainted with the spirit of Homer than any mere scholar could be. That letter, unfortunately unknown to the English reader, would make every lover of the classics in this day of their disparagement dance with joy. He describes the “Odyssey” as the forgotten source of all that is beautiful and harmonious in life, and he greets its appearance in Russian dress at a time when life is sordid and discordant as a thing inevitable, “cooling” in effect upon a too hectic world. He sees in its perfect grace, its calm and almost childlike simplicity, a power for individual and general good. “It combines all the fascination of a fairy tale and all the simple truth of human adventure, holding out the same allurement to every being, whether he is a noble, a commoner, a merchant, a literate or illiterate person, a private soldier, a lackey, children of both sexes, beginning at an age when a child begins to love a fairy tale—all might read it or listen to it, without tedium.” Every one will draw from it what he most needs. Not less than upon these he sees its wholesome effect on the creative writer, its refreshing influence on the critic. But most of all he dwells on its heroic qualities, inseparable to him from what is religious in the “Odyssey”; and, says Gogol, this book contains the idea that a human being, “wherever he might be, whatever pursuit he might follow, is threatened by many woes, that he must need wrestle with them—for that very purpose was life given to him—that never for a single instant must he despair, just as Odysseus did not despair, who in every hard and oppressive moment turned to his own heart, unaware that with this inner scrutiny of himself he had already said that hidden prayer uttered in a moment of distress by every man having no understanding whatever of God.” Then he goes on to compare the ancient harmony, perfect down to every detail of dress, to the slightest action, with our slovenliness and confusion and pettiness, a sad result—considering our knowledge of past experience, our possession of superior weapons, our religion given to make us holy and superior beings. And in conclusion he asks: Is not the “Odyssey” in every sense a deep reproach to our nineteenth century? (1) Everyman’s Library, No. 726. An understanding of Gogol’s point of view gives the key to “Taras Bulba.” For in this panoramic canvas of the Setch, the military brotherhood of the Cossacks, living under open skies, picturesquely and heroically, he has drawn a picture of his romantic ideal, which if far from perfect at any rate seemed to him preferable to the grey tedium of a city peopled with government officials. Gogol has written in “Taras Bulba” his own reproach to the nineteenth century. It is sad and joyous like one of those Ukrainian songs which have helped to inspire him to write it. And then, as he cut himself off more and more from the world of the past, life became a sadder and still sadder thing to him; modern life, with all its gigantic pettiness, closed in around him, he began to write of petty officials and of petty scoundrels, “commonplace heroes” he called them. But nothing is ever lost in this world. Gogol’s romanticism, shut in within himself, finding no outlet, became a flame. It was a flame of pity. He was like a man walking in hell, pitying. And that was the miracle, the transfiguration. Out of that flame of pity the Russian novel was born. JOHN COURNOS Evenings on the Farm near the Dikanka, 1829-31; Mirgorod, 1831-33; Taras Bulba, 1834; Arabesques (includes tales, The Portrait and A Madman’s Diary), 1831-35; The Cloak, 1835; The Revizor (The Inspector-General), 1836; Dead Souls, 1842; Correspondence with Friends, 1847; Letters, 1847, 1895, 4 vols. 1902. ENGLISH TRANSLATIONS: Cossack Tales (The Night of Christmas Eve, Tarass Boolba), trans. by G. Tolstoy, 1860; St. John’s Eve and Other Stories, trans. by Isabel F. Hapgood, New York, Crowell, 1886; Taras Bulba: Also St. John’s Eve and Other Stories, London, Vizetelly, 1887; Taras Bulba, trans. by B. C. Baskerville, London, Scott, 1907; The Inspector: a Comedy, Calcutta, 1890; The Inspector-General, trans. by A. A. Sykes, London, Scott, 1892; Revizor, trans. for the Yale Dramatic Association by Max S . Mandell, New Haven, Conn., 1908; Home Life in Russia (adaptation of Dead Souls), London, Hurst, 1854; Tchitchikoff’s Journey’s; or Dead Souls, trans. by Isabel F. Hapgood, New York, Crowell, 1886; Dead Souls, London, Vizetelly, 1887; Dead Souls, London, Maxwell 1887; Dead Souls, London, Fisher Unwin, 1915; Dead Souls, London, Everyman’s Library (Intro. by John Cournos), 1915; Meditations on the Divine Liturgy, trans. by L. Alexeieff, London, A. R. Mowbray and Co., 1913. LIVES, etc.: (Russian) Kotlyarevsky (N. A.), 1903; Shenrok (V. I.), Materials for a Biography, 1892; (French) Leger (L.), Nicholas Gogol, 1914. TARAS BULBA CHAPTER I “Turn round, my boy! How ridiculous you look! What sort of a priest’s cassock have you got on? Does everybody at the academy dress like that?” With such words did old Bulba greet his two sons, who had been absent for their education at the Royal Seminary of Kief, and had now returned home to their father. His sons had but just dismounted from their horses. They were a couple of stout lads who still looked bashful, as became youths recently released from the seminary. Their firm healthy faces were covered with the first down of manhood, down which had, as yet, never known a razor. They were greatly discomfited by such a reception from their father, and stood motionless with eyes fixed upon the ground. “Stand still, stand still! let me have a good look at you,” he continued, turning them around. “How long your gaberdines are! What gaberdines! There never were such gaberdines in the world before. Just run, one of you! I want to see whether you will not get entangled in the skirts, and fall down.” “Don’t laugh, don’t laugh, father!” said the eldest lad at length. “How touchy we are! Why shouldn’t I laugh?” “Because, although you are my father, if you laugh, by heavens, I will strike you!” “What kind of son are you? what, strike your father!” exclaimed Taras Bulba, retreating several paces in amazement. “Yes, even my father. I don’t stop to consider persons when an insult is in question.” “So you want to fight me? with your fist, eh?” “Any way.” “Well, let it be fisticuffs,” said Taras Bulba, turning up his sleeves. “I’ll see what sort of a man you are with your fists.” And father and son, in lieu of a pleasant greeting after long separation, began to deal each other heavy blows on ribs, back, and chest, now retreating and looking at each other, now attacking afresh. “Look, good people! the old man has gone mad! he has lost his senses completely!” screamed their pale, ugly, kindly mother, who was standing on the threshold, and had not yet succeeded in embracing her darling children. “The children have come home, we have not seen them for over a year; and now he has taken some strange freak—he’s pommelling them.” “Yes, he fights well,” said Bulba, pausing; “well, by heavens!” he continued, rather as if excusing himself, “although he has never tried his hand at it before, he will make a good Cossack! Now, welcome, son! embrace me,” and father and son began to kiss each other. “Good lad! see that you hit every one as you pommelled me; don’t let any one escape. Nevertheless your clothes are ridiculous all the same. What rope is this hanging there?—And you, you lout, why are you standing there with your hands hanging beside you?” he added, turning to the youngest. “Why don’t you fight me? you son of a dog!” “What an idea!” said the mother, who had managed in the meantime to embrace her youngest. “Who ever heard of children fighting their own father? That’s enough for the present; the child is young, he has had a long journey, he is tired.” The child was over twenty, and about six feet high. “He ought to rest, and eat something; and you set him to fighting!” “You are a gabbler!” said Bulba. “Don’t listen to your mother, my lad; she is a woman, and knows nothing. What sort of petting do you need? A clear field and a good horse, that’s the kind of petting for you! And do you see this sword? that’s your mother! All the rest people stuff your heads with is rubbish; the academy, books, primers, philosophy, and all that, I spit upon it all!” Here Bulba added a word which is not used in print. “But I’ll tell you what is best: I’ll take you to Zaporozhe (1) this very week. That’s where there’s science for you! There’s your school; there alone will you gain sense.” (1) The Cossack country beyond (za) the falls (porozhe) of the Dnieper. “And are they only to remain home a week?” said the worn old mother sadly and with tears in her eyes. “The poor boys will have no chance of looking around, no chance of getting acquainted with the home where they were born; there will be no chance for me to get a look at them.” “Enough, you’ve howled quite enough, old woman! A Cossack is not born to run around after women. You would like to hide them both under your petticoat, and sit upon them as a hen sits on eggs. Go, go, and let us have everything there is on the table in a trice. We don’t want any dumplings, honey-cakes, poppy-cakes, or any other such messes: give us a whole sheep, a goat, mead forty years old, and as much corn-brandy as possible, not with raisins and all sorts of stuff, but plain scorching corn-brandy, which foams and hisses like mad.” Bulba led his sons into the principal room of the hut; and two pretty servant girls wearing coin necklaces, who were arranging the apartment, ran out quickly. They were either frightened at the arrival of the young men, who did not care to be familiar with anyone; or else they merely wanted to keep up their feminine custom of screaming and rushing away headlong at the sight of a man, and then screening their blushes for some time with their sleeves. The hut was furnished according to the fashion of that period—a fashion concerning which hints linger only in the songs and lyrics, no longer sung, alas! in the Ukraine as of yore by blind old men, to the soft tinkling of the native guitar, to the people thronging round them—according to the taste of that warlike and troublous time, of leagues and battles prevailing in the Ukraine after the union. Everything was cleanly smeared with coloured clay. On the walls hung sabres, hunting-whips, nets for birds, fishing-nets, guns, elaborately carved powder-horns, gilded bits for horses, and tether-ropes with silver plates. The small window had round dull panes, through which it was impossible to see except by opening the one moveable one. Around the windows and doors red bands were painted. On shelves in one corner stood jugs, bottles, and flasks of green and blue glass, carved silver cups, and gilded drinking vessels of various makes—Venetian, Turkish, Tscherkessian, which had reached Bulba’s cabin by various roads, at third and fourth hand, a thing common enough in those bold days. There were birch-wood benches all around the room, a huge table under the holy pictures in one corner, and a huge stove covered with particoloured patterns in relief, with spaces between it and the wall. All this was quite familiar to the two young men, who were wont to come home every year during the dog-days, since they had no horses, and it was not customary to allow students to ride afield on horseback. The only distinctive things permitted them were long locks of hair on the temples, which every Cossack who bore weapons was entitled to pull. It was only at the end of their course of study that Bulba had sent them a couple of young stallions from his stud. Bulba, on the occasion of his sons’ arrival, ordered all the sotniks or captains of hundreds, and all the officers of the band who were of any consequence, to be summoned; and when two of them arrived with his old comrade, the Osaul or sub-chief, Dmitro Tovkatch, he immediately presented the lads, saying, “See what fine young fellows they are! I shall send them to the Setch (2) shortly.” The guests congratulated Bulba and the young men, telling them they would do well and that there was no better knowledge for a young man than a knowledge of that same Zaporozhian Setch. (2) The village or, rather, permanent camp of the Zaporozhian Cossacks. “Come, brothers, seat yourselves, each where he likes best, at the table; come, my sons. First of all, let’s take some corn-brandy,” said Bulba. “God bless you! Welcome, lads; you, Ostap, and you, Andrii. God grant that you may always be successful in war, that you may beat the Musselmans and the Turks and the Tatars; and that when the Poles undertake any expedition against our faith, you may beat the Poles. Come, clink your glasses. How now? Is the brandy good? What’s corn-brandy in Latin? The Latins were stupid: they did not know there was such a thing in the world as corn-brandy. What was the name of the man who wrote Latin verses? I don’t know much about reading and writing, so I don’t quite know. Wasn’t it Horace?” “What a dad!” thought the elder son Ostap. “The old dog knows everything, but he always pretends the contrary.” “I don’t believe the archimandrite allowed you so much as a smell of corn-brandy,” continued Taras. “Confess, my boys, they thrashed you well with fresh birch-twigs on your backs and all over your Cossack bodies; and perhaps, when you grew too sharp, they beat you with whips. And not on Saturday only, I fancy, but on Wednesday and Thursday.” “What is past, father, need not be recalled; it is done with.” “Let them try it know,” said Andrii. “Let anybody just touch me, let any Tatar risk it now, and he’ll soon learn what a Cossack’s sword is like!” “Good, my son, by heavens, good! And when it comes to that, I’ll go with you; by heavens, I’ll go too! What should I wait here for? To become a buckwheat-reaper and housekeeper, to look after the sheep and swine, and loaf around with my wife? Away with such nonsense! I am a Cossack; I’ll have none of it! What’s left but war? I’ll go with you to Zaporozhe to carouse; I’ll go, by heavens!” And old Bulba, growing warm by degrees and finally quite angry, rose from the table, and, assuming a dignified attitude, stamped his foot. “We will go to-morrow! Wherefore delay? What enemy can we besiege here? What is this hut to us? What do we want with all these things? What are pots and pans to us?” So saying, he began to knock over the pots and flasks, and to throw them about. The poor old woman, well used to such freaks on the part of her husband, looked sadly on from her seat on the wall-bench. She did not dare say a word; but when she heard the decision which was so terrible for her, she could not refrain from tears. As she looked at her children, from whom so speedy a separation was threatened, it is impossible to describe the full force of her speechless grief, which seemed to quiver in her eyes and on her lips convulsively pressed together. Bulba was terribly headstrong. He was one of those characters which could only exist in that fierce fifteenth century, and in that half- nomadic corner of Europe, when the whole of Southern Russia, deserted by its princes, was laid waste and burned to the quick by pitiless troops of Mongolian robbers; when men deprived of house and home grew brave there; when, amid conflagrations, threatening neighbours, and eternal terrors, they settled down, and growing accustomed to looking these things straight in the face, trained themselves not to know that there was such a thing as fear in the world; when the old, peacable Slav spirit was fired with warlike flame, and the Cossack state was instituted—a free, wild outbreak of Russian nature—and when all the river-banks, fords, and like suitable places were peopled by Cossacks, whose number no man knew. Their bold comrades had a right to reply to the Sultan when he asked how many they were, “Who knows? We are scattered all over the steppes; wherever there is a hillock, there is a Cossack.” It was, in fact, a most remarkable exhibition of Russian strength, forced by dire necessity from the bosom of the people. In place of the original provinces with their petty towns, in place of the warring and bartering petty princes ruling in their cities, there arose great colonies, kurens (3), and districts, bound together by one common danger and hatred against the heathen robbers. The story is well known how their incessant warfare and restless existence saved Europe from the merciless hordes which threatened to overwhelm her. The Polish kings, who now found themselves sovereigns, in place of the provincial princes, over these extensive tracts of territory, fully understood, despite the weakness and remoteness of their own rule, the value of the Cossacks, and the advantages of the warlike, untrammelled life led by them. They encouraged them and flattered this disposition of mind. Under their distant rule, the hetmans or chiefs, chosen from among the Cossacks themselves, redistributed the territory into military districts. It was not a standing army, no one saw it; but in case of war and general uprising, it required a week, and no more, for every man to appear on horseback, fully armed, receiving only one ducat from the king; and in two weeks such a force had assembled as no recruiting officers would ever have been able to collect. When the expedition was ended, the army dispersed among the fields and meadows and the fords of the Dnieper; each man fished, wrought at his trade, brewed his beer, and was once more a free Cossack. Their foreign contemporaries rightly marvelled at their wonderful qualities. There was no handicraft which the Cossack was not expert at: he could distil brandy, build a waggon, make powder, and do blacksmith’s and gunsmith’s work, in addition to committing wild excesses, drinking and carousing as only a Russian can—all this he was equal to. Besides the registered Cossacks, who considered themselves bound to appear in arms in time of war, it was possible to collect at any time, in case of dire need, a whole army of volunteers. All that was required was for the Osaul or sub-chief to traverse the market-places and squares of the villages and hamlets, and shout at the top of his voice, as he stood in his waggon, “Hey, you distillers and beer-brewers! you have brewed enough beer, and lolled on your stoves, and stuffed your fat carcasses with flour, long enough! Rise, win glory and warlike honours! You ploughmen, you reapers of buckwheat, you tenders of sheep, you danglers after women, enough of following the plough, and soiling your yellow shoes in the earth, and courting women, and wasting your warlike strength! The hour has come to win glory for the Cossacks!” These words were like sparks falling on dry wood. The husbandman broke his plough; the brewers and distillers threw away their casks and destroyed their barrels; the mechanics and merchants sent their trade and their shop to the devil, broke pots and everything else in their homes, and mounted their horses. In short, the Russian character here received a profound development, and manifested a powerful outwards expression. (3) Cossack villages. In the Setch, a large wooden barrack. Taras was one of the band of old-fashioned leaders; he was born for warlike emotions, and was distinguished for his uprightness of character. At that epoch the influence of Poland had already begun to make itself felt upon the Russian nobility. Many had adopted Polish customs, and began to display luxury in splendid staffs of servants, hawks, huntsmen, dinners, and palaces. This was not to Taras’s taste. He liked the simple life of the Cossacks, and quarrelled with those of his comrades who were inclined to the Warsaw party, calling them serfs of the Polish nobles. Ever on the alert, he regarded himself as the legal protector of the orthodox faith. He entered despotically into any village where there was a general complaint of oppression by the revenue farmers and of the addition of fresh taxes on necessaries. He and his Cossacks executed justice, and made it a rule that in three cases it was absolutely necessary to resort to the sword. Namely, when the commissioners did not respect the superior officers and stood before them covered; when any one made light of the faith and did not observe the customs of his ancestors; and, finally, when the enemy were Mussulmans or Turks, against whom he considered it permissible, in every case, to draw the sword for the glory of Christianity. Now he rejoiced beforehand at the thought of how he would present himself with his two sons at the Setch, and say, “See what fine young fellows I have brought you!” how he would introduce them to all his old comrades, steeled in warfare; how he would observe their first exploits in the sciences of war and of drinking, which was also regarded as one of the principal warlike qualities. At first he had intended to send them forth alone; but at the sight of their freshness, stature, and manly personal beauty his martial spirit flamed up and he resolved to go with them himself the very next day, although there was no necessity for this except his obstinate self-will. He began at once to hurry about and give orders; selected horses and trappings for his sons, looked through the stables and storehouses, and chose servants to accompany them on the morrow. He delegated his power to Osaul Tovkatch, and gave with it a strict command to appear with his whole force at the Setch the very instant he should receive a message from him. Although he was jolly, and the effects of his drinking bout still lingered in his brain, he forgot nothing. He even gave orders that the horses should be watered, their cribs filled, and that they should be fed with the finest corn; and then he retired, fatigued with all his labours. “Now, children, we must sleep, but to-morrow we shall do what God wills. Don’t prepare us a bed: we need no bed; we will sleep in the courtyard.” Night had but just stole over the heavens, but Bulba always went to bed early. He lay down on a rug and covered himself with a sheepskin pelisse, for the night air was quite sharp and he liked to lie warm when he was at home. He was soon snoring, and the whole household speedily followed his example. All snored and groaned as they lay in different corners. The watchman went to sleep the first of all, he had drunk so much in honour of the young masters’ home-coming. The mother alone did not sleep. She bent over the pillow of her beloved sons, as they lay side by side; she smoothed with a comb their carelessly tangled locks, and moistened them with her tears. She gazed at them with her whole soul, with every sense; she was wholly merged in the gaze, and yet she could not gaze enough. She had fed them at her own breast, she had tended them and brought them up; and now to see them only for an instant! “My sons, my darling sons! what will become of you! what fate awaits you?” she said, and tears stood in the wrinkles which disfigured her once beautiful face. In truth, she was to be pitied, as was every woman of that period. She had lived only for a moment of love, only during the first ardour of passion, only during the first flush of youth; and then her grim betrayer had deserted her for the sword, for his comrades and his carouses. She saw her husband two or three days in a year, and then, for several years, heard nothing of him. And when she did see him, when they did live together, what a life was hers! She endured insult, even blows; she felt caresses bestowed only in pity; she was a misplaced object in that community of unmarried warriors, upon which wandering Zaporozhe cast a colouring of its own. Her pleasureless youth flitted by; her ripe cheeks and bosom withered away unkissed and became covered with premature wrinkles. Love, feeling, everything that is tender and passionate in a woman, was converted in her into maternal love. She hovered around her children with anxiety, passion, tears, like the gull of the steppes. They were taking her sons, her darling sons, from her—taking them from her, so that she should never see them again! Who knew? Perhaps a Tatar would cut off their heads in the very first skirmish, and she would never know where their deserted bodies might lie, torn by birds of prey; and yet for each single drop of their blood she would have given all hers. Sobbing, she gazed into their eyes, and thought, “Perhaps Bulba, when he wakes, will put off their departure for a day or two; perhaps it occurred to him to go so soon because he had been drinking.” The moon from the summit of the heavens had long since lit up the whole courtyard filled with sleepers, the thick clump of willows, and the tall steppe-grass, which hid the palisade surrounding the court. She still sat at her sons’ pillow, never removing her eyes from them for a moment, nor thinking of sleep. Already the horses, divining the approach of dawn, had ceased eating and lain down upon the grass; the topmost leaves of the willows began to rustle softly, and little by little the rippling rustle descended to their bases. She sat there until daylight, unwearied, and wishing in her heart that the night might prolong itself indefinitely. From the steppes came the ringing neigh of the horses, and red streaks shone brightly in the sky. Bulba suddenly awoke, and sprang to his feet. He remembered quite well what he had ordered the night before. “Now, my men, you’ve slept enough! ‘tis time, ‘tis time! Water the horses! And where is the old woman?” He generally called his wife so. “Be quick, old woman, get us something to eat; the way is long.” The poor old woman, deprived of her last hope, slipped sadly into the hut. Whilst she, with tears, prepared what was needed for breakfast, Bulba gave his orders, went to the stable, and selected his best trappings for his children with his own hand. The scholars were suddenly transformed. Red morocco boots with silver heels took the place of their dirty old ones; trousers wide as the Black Sea, with countless folds and plaits, were kept up by golden girdles from which hung long slender thongs, with tassles and other tinkling things, for pipes. Their jackets of scarlet cloth were girt by flowered sashes into which were thrust engraved Turkish pistols; their swords clanked at their heels. Their faces, already a little sunburnt, seemed to have grown handsomer and whiter; their slight black moustaches now cast a more distinct shadow on this pallor and set off their healthy youthful complexions. They looked very handsome in their black sheepskin caps, with cloth-of-gold crowns. When their poor mother saw them, she could not utter a word, and tears stood in her eyes. “Now, my lads, all is ready; no delay!” said Bulba at last. “But we must first all sit down together, in accordance with Christian custom before a journey.” All sat down, not excepting the servants, who had been standing respectfully at the door. “Now, mother, bless your children,” said Bulba. “Pray God that they may fight bravely, always defend their warlike honour, always defend the faith of Christ; and, if not, that they may die, so that their breath may not be longer in the world.” “Come to your mother, children; a mother’s prayer protects on land and sea.” The mother, weak as mothers are, embraced them, drew out two small holy pictures, and hung them, sobbing, around their necks. “May God’s mother—keep you! Children, do not forget your mother—send some little word of yourselves—” She could say no more. “Now, children, let us go,” said Bulba. At the door stood the horses, ready saddled. Bulba sprang upon his “Devil,” which bounded wildly, on feeling on his back a load of over thirty stone, for Taras was extremely stout and heavy. When the mother saw that her sons were also mounted, she rushed towards the younger, whose features expressed somewhat more gentleness than those of his brother. She grasped his stirrup, clung to his saddle, and with despair in her eyes, refused to loose her hold. Two stout Cossacks seized her carefully, and bore her back into the hut. But before the cavalcade had passed out of the courtyard, she rushed with the speed of a wild goat, disproportionate to her years, to the gate, stopped a horse with irresistible strength, and embraced one of her sons with mad, unconscious violence. Then they led her away again. The young Cossacks rode on sadly, repressing their tears out of fear of their father, who, on his side, was somewhat moved, although he strove not to show it. The morning was grey, the green sward bright, the birds twittered rather discordantly. They glanced back as they rode. Their paternal farm seemed to have sunk into the earth. All that was visible above the surface were the two chimneys of their modest hut and the tops of the trees up whose trunks they had been used to climb like squirrels. Before them still stretched the field by which they could recall the whole story of their lives, from the years when they rolled in its dewy grass down to the years when they awaited in it the dark-browed Cossack maiden, running timidly across it on quick young feet. There is the pole above the well, with the waggon wheel fastened to its top, rising solitary against the sky; already the level which they have traversed appears a hill in the distance, and now all has disappeared. Farewell, childhood, games, all, all, farewell! CHAPTER II All three horsemen rode in silence. Old Taras’s thoughts were far away: before him passed his youth, his years—the swift-flying years, over which the Cossack always weeps, wishing that his life might be all youth. He wondered whom of his former comrades he should meet at the Setch. He reckoned up how many had already died, how many were still alive. Tears formed slowly in his eyes, and his grey head bent sadly. His sons were occupied with other thoughts. But we must speak further of his sons. They had been sent, when twelve years old, to the academy at Kief, because all leaders of that day considered it indispensable to give their children an education, although it was afterwards utterly forgotten. Like all who entered the academy, they were wild, having been brought up in unrestrained freedom; and whilst there they had acquired some polish, and pursued some common branches of knowledge which gave them a certain resemblance to each other. The elder, Ostap, began his scholastic career by running away in the course of the first year. They brought him back, whipped him well, and set him down to his books. Four times did he bury his primer in the earth; and four times, after giving him a sound thrashing, did they buy him a new one. But he would no doubt have repeated this feat for the fifth time, had not his father given him a solemn assurance that he would keep him at monastic work for twenty years, and sworn in advance that he should never behold Zaporozhe all his life long, unless he learned all the sciences taught in the academy. It was odd that the man who said this was that very Taras Bulba who condemned all learning, and counselled his children, as we have seen, not to trouble themselves at all about it. From that moment, Ostap began to pore over his tiresome books with exemplary diligence, and quickly stood on a level with the best. The style of education in that age differed widely from the manner of life. The scholastic, grammatical, rhetorical, and logical subtle ties in vogue were decidedly out of consonance with the times, never having any connection with, and never being encountered in, actual life. Those who studied them, even the least scholastic, could not apply their knowledge to anything whatever. The learned men of those days were even more incapable than the rest, because farther removed from all experience. Moreover, the republican constitution of the academy, the fearful multitude of young, healthy, strong fellows, inspired the students with an activity quite outside the limits of their learning. Poor fare, or frequent punishments of fasting, with the numerous requirements arising in fresh, strong, healthy youth, combined to arouse in them that spirit of enterprise which was afterwards further developed among the Zaporozhians. The hungry student running about the streets of Kief forced every one to be on his guard. Dealers sitting in the bazaar covered their pies, their cakes, and their pumpkin-rolls with their hands, like eagles protecting their young, if they but caught sight of a passing student. The consul or monitor, who was bound by his duty to look after the comrades entrusted to his care, had such frightfully wide pockets to his trousers that he could stow away the whole contents of the gaping dealer’s stall in them. These students constituted an entirely separate world, for they were not admitted to the higher circles, composed of Polish and Russian nobles. Even the Waiwode, Adam Kisel, in spite of the patronage he bestowed upon the academy, did not seek to introduce them into society, and ordered them to be kept more strictly in supervision. This command was quite superfluous, for neither the rector nor the monkish professors spared rod or whip; and the lictors sometimes, by their orders, lashed their consuls so severely that the latter rubbed their trousers for...