CHAPTER X.
[TO THE MOUNTAINS.]
There is a strange legend concerning the origin of the Carpathians, which, now towering abruptly, now rising in gentler lines, form a mighty wall of separation between the rich lowlands where the Theiss flows and that vast plain, of heath-country diversified with fertile tracts, stretching away southward beyond the Pruth into Roumania. To those blue-green domes cling the gathering clouds, and sailing away thence they burst in storms of rain upon the Magyar or upon the Ruthen, as the capricious winds may list; and in those forest-haunts the rivers rise which come down from the heights, headlong at first and wondrously clear, but flowing wearily as they reach the plain. The dwellers round about differ in race and tongue; but they look to the mountains as to a common centre, where the weather is born, and whence the water is given for the lowlands; and common to all is that quaintest of legends, whether Slav, or Magyar, or Roumanian--a legend crudely imagined, but not without a meaning of its own, however fancifully expressed.
There was a good old time, the people will tell you, at the beginning of things, when the earth was a fair garden, a fertile plain, with pleasant groves here and there, and gentle hills. There were no mountains, no ravenous beasts, no thunder storms, no bursting waters, and the people were of one race and tongue. Men were happy in those far-off times--tilling the soil, and living on the fruits of this beautiful plain. And God would visit the garden He had made, and bless the children of men. But these foolish people were not content, and, uniting in their pride, they clamoured for golden harvests without previous toil; in punishment whereof the Lord God ceased to visit them, confounding their language so that they could no longer clamour in common, and permitting, moreover, a mighty barrier to be raised between them--the great Carpathians--to separate them into different tribes.
For the enemy of men was sent to raise the mountains, and to make them terrible withal. The heaving earth burst upward, and there were peaks and crags to frown at the discontented race. The evil one took seven days to shape the Carpathians, beginning on a Sunday, on which he heaped up the most towering parts, and finishing off with the lesser Carpathians on the seventh day when his power was nearly spent; that was Saturday, for which reason no doubt this part has always been a dwelling-place of Jews.
The mountain range of seven divisions, as is plainly to be seen, was of awful aspect, since the evil had the making of them: not a tree or green thing would grow to clothe the riven rocks and the peaks he had raised to spread terror upon the once smiling plain. For the Lord God had been wroth with men.
But there was One in heaven, the good Saviour, who prayed His Father not to be angry for ever, but to let Him add beauty to the mountains which the evil one had made for the punishment of men.
He went, and at His touch the whole range was changed, not losing its dread gloominess, yet gaining a wondrous beauty over and above. For the Saviour with His pitiful hand covered the bare mountains with the grandest forests ever seen, surrounding the rocks with spreading verdure, and planting flowers at their feet. He made waters to spring in every glen, and cascades leap from the crags; and though wolves and bears went prowling, He created sheep and the dappled deer to browse in the sylvan haunts. And ever since, the people will tell you, the Carpathians have had a beauty of their own, but with terror combined.
It is hardly to be imagined how a man would feel who, by some magic, were to find himself suddenly transplanted into the heart of these mountains. For unmoved he could not be, were his perceptions never so blunted; a sensation of awe would steal upon him with something of wonder and dismay. Nay, such a feeling must come upon any wanderer ascending step by step from the lowlands, though the gradual rise would prepare him in a measure for the weird grandeur and stern beauty unrolling before his eyes.
To such a one the range at first would appear as a gigantic ridge of clouds heaped up on the horizon, but differing in hue according to the time of day; of a bluish black in the morning, they fade into shades of grey, transparently pale in the full daylight, till the sinking sun suffuses them with a crimson blush, and they continue shining through the long twilight like a wall of fire at the far end of the dusky plain. But the following morning those same shapes are black again, and all the darker if the air be clear--a wall of towering density jutting its pinnacles into the ethereal blue.
They seem approaching, but the vast plain is delusive; they are yet miles away. The landscape, however, has left monotony behind, growing more changeful at every turn. The moorland has disappeared, with its sedgy pools, instead of which there is an abundance of rivulets, growing more limpid and more headlong as you proceed; for you are ascending steadily, your horizon enlarging. Cornfields are few and far between, wheat making room for the more hardy oats; while all about you there are great tracts of brownish uplands, where juniper bushes are plentiful and the heather will burst into sheets of bloom. Villages are becoming scarce--mere hamlets, too poor for a manor house, too poor almost for a church, and with cottages of the humblest, the public-house alone retaining its undesirable dimensions. Orchards are no longer to be seen, but beech woods increase; the forest encloses you, and soon even the beech is crowded out by the fir. The sky, wherever it appears through the jagged branches, is of a deeper blue, for there are no misty vapours here as in the lowlands; but the air is filled with a strange, crisp perfume, the resinous exhalations of pine wood. Every sense thus is alive to the change of scenery, and if you are a lover of your lowland home, despite its dreariness, you will be overtaken by a haunting sensation of fear of the unknown world you have entered.
But emerging from the pine wood presently, and looking back from the height you have gained, the very plain behind you has assumed another aspect, a strange loveliness enwrapping it. The old homely expanse is aglow with an emerald hue--a giant meadow seemingly--streaked with the silver of its flowing waters; a shining greensward, the brighter for its cottages; and far yonder, where the blue of the heavens seems mingling with the green of the earth, your own dwelling perchance, a fair jewel in a radiant setting.
But the far-off wall, with its towering blackness? It has resolved itself magically. To your right and to your left, and above you, there are round-domed mountains and bolder peaks rising atop of one another to an immeasurable height. That path up the pine wood has brought you into the heart of the Carpathians, and their strange beauty, weird and wild and unspeakably mysterious, is upon you suddenly.
Yet monotony is even here; the world seems a sea of swaying pines, and the eye has nothing to rest it from the gloomy green save the sky, vast and blue. The heart grows lonely and wistful, but scarcely attuned to tender thoughts as amid the voices of the plain. The spell of the forest wilds is upon it, bracing it up to its own sterner kind. Resistless and tossing, each torrent dashes through its rocky glen, breaking into clouds of spray about the boulders, and mantling the young pines in a shower of shining drops. And from the forest deeps strange music is heard of groaning branches and whispering tree tops, now wild and solemn, now murmuring as in dreams, never ceasing, but going on for ever like the song of the sea. And as you listen you are caught in a trance, and drawn deeper still into the witching region. Nature here does not captivate by little gifts and graces; but, having looked at you once with eyes of kindling beauty, wild, weird, and awful, you worship at her feet.
It is a charm both chaste and powerful, and, having known it once, you seek to know more. But not many are admitted to that delight, which is still reserved for the few--even as in the days when Taras Barabola repaired up yonder to unfurl his banner. Yet occasionally some lover of the wilder aspects of nature will quit the shores of the Theiss or the Fruth to seek entrance into the enchanted regions of that unknown world. The forest wilds of the Welyki Lys to this day are given over to bears, hajdamaks, and Huzuls, and the lowland folk aver that there is little to chose between either. But that is a libel.
Even a bear up yonder is as good-natured as a bear can be, not having made the closer acquaintance of man. A hunter by nature, he hates being hunted, and grows surly in consequence; nay, it must be owned that in the more inhabited parts he has quite lost his native bonhomie, growing cunning and spiteful, robbing more than his need, and killing for mere blood-thirstiness. Not so, however, up among the wilds. He is lord in possession there; behaving, accordingly, with a pride of his own, and not without generosity. Of course he will have his daily tribute, and fetches it too--now from this fold, now from that; but the shepherds and herdsmen quite understand this. There is no help against the lord of the soil, they say; but the bear, on the whole, is at least a convenient landlord, fetching himself what he wants, and not expecting you to carry it after him. Not fiercely as a robber, therefore, nor stealthily as a thief; but leisurely and with dignity, Master Bruin arrives at the pen, picks out his victim--the sheep, goat, or calf which takes his fancy--and walks away with it as quietly and unconcernedly as he came. And he behaves most fairly, not oppressing one unfortunate subject more than another, but visiting in succession all the pens and folds within a certain radius of his lair; so that he may be looked for at pretty regular intervals. The herdsmen have an idea that he acts from a positive sense of justice; while others, less credulous, are of opinion that the bear of the Carpathians is a great walker, and thus naturally finds himself now in this quarter, now in that, turning to the nearest sheep-fold when it is time for his dinner. That the queer biped he meets occasionally might also serve him for a meal, he generously ignores. If he falls in with a herdsman, he gives a growl: "With your leave, brother, there is room for us both." He growls too, though more angrily, on meeting any stranger, but rarely thinks it worth while to attack him; and if he comes across any one asleep he will have a sniff at him, but without a thought of hurting.
While the wolf, that low, ugly creature, is hated and hunted down everywhere, a strange feeling of respect prevents any native of the upper mountains from killing a bear. "The poor little father has none too easy a life of it," they say, "and it is not well to murder an honest fellow." There is a tale preserved in the forest of an Englishman who once arrived there with the notion of bear-hunting. But although he had muskets of wrought silver, and held them out as presents to any who would help him, not many were found wicked enough to join in the chase. "Indeed," say the people, "all who went were frozen to death, the bad Englishman first and foremost. It served him right for wishing to hunt the poor little father." The very outlaw, the homeless hajdamak, shares this feeling; and hunting for the pleasure of it, whatever he falls in with in the lower forest regions, he acts peaceably in the upper haunts. "We go shares with the bear up here," he says, "and he behaves well to us."
The Huzul also, that hybrid of Slavonic and Mongolian blood, who lives up yonder as a herdsman, hunting the wolf and the deer, and tilling such bits of ground as he can, is not nearly so bad as he is believed to be by his betters in the lowlands. His one great vice is an ingrained want of morality, his own share, handed down from his fathers, of original sin.
His ancestors, drifting away from the great wave of migration, unused to a settled home and personal property, knew neither Christianity nor the wedded estate. Their descendant has accepted all these fetters of lawlessness, but he wears them lightly, according to his nature. He has submitted to a settled dwelling, having a hut of his own, but he will not live in it except when he cannot help himself. From the time the snow begins to melt, until it lies again mountains deep for seven months in the year, the Huzul moves about with his cattle from pasture to pasture, from glen to glen, as though driven, not only by outward necessity, but also by a mysterious inward need. While the world is green--winter to him being the black time--he is never long on the soil of his own property. He must return at times to till his field, to sow and reap his oats--the hardest and most unwelcome of labour; he must do it, else he would die for want of food, but he never thinks of adding to his wealth by means of agriculture. Every lamb rejoices his heart, and he is proud of his foals; but if he enlarges his oat-field, it is only because of the downright necessity of meeting his wants, and nothing beyond.
Neither is he greatly advanced in his notions of personal property. To be sure there are certain fields, and pastures, and flocks, belonging to certain settlements, these consisting of three or four, sometimes even of ten or twelve families of the same kindred, and united under one head who rules by birthright. This chief appoints the sowing of the fields and the management of the sheep, but not a grain of oats, nor solitary lambkin belongs to him any more than to another. It is all common property. Indeed, there are even pastures and flocks which are the joint property of several settlements, so that a single lamb may happen to belong to several hundred owners. Such property is managed, and the proceeds are allotted at the meeting of the married men, who, though of different settlements, are yet related to one another; for such common ownership always springs from the fact that their forefathers formed one family, which, growing too large, had divided for want of space. There is no personal property then, save wearing apparel and arms; everything else belongs to the family, which means to the clan. The student of political economy, it will be seen, could enrich his knowledge among the Huzuls!
They are no favourites with the clergy. They are Catholics to be sure, of the Greek Church, but a good deal of their ancestors' heathenism has survived, and their lowland neighbours say of them that a cat is as good a Christian as they when she crosses her paws. They take care to have their children christened in the name of some saint, and they know that there is a God Almighty living up yonder with the Virgin Mary and their Son, and that there are lots of angels and devils, and of saints no end. This is the extent of their catechism, except, perhaps, that some few can repeat the Lord's Prayer after a fashion. There is no helpful pastor to feed these poor sheep, showing them the comfort they require as much as any. For they also are part of the groaning creation struggling with the sore riddle of existence, and their sense of helplessness is the greater because their lot is cast amid supremest hardships, leaving them too often the prey of the blind forces of nature. As much, then, as any of the striving children of men they are in need of the assurance that there is a Compassion more than human; but who is there to tell them the good news?
There are popes in the distant villages whose nominal parishioners they are. "Why do they not come to church, then?" Innocent question! The journey would take several days, even if they remembered they would be welcome. But since there is nothing to remind them of the far-off church and pope, how should they remember? And so Christianity to them has resolved itself into the legendary knowledge of the heavenly household, a poor, useless knowledge, although the Huzul does his best to grasp the idea of the Godhead, clothing it in his own image. The Almighty to his perception is a just Huzulean patriarch, something like Hilarion Rosenko dwelling by the "Black Water;" the Virgin Mary a kindly housewife; and Christ, the Saviour, a great, noble hunter, whom the spiteful hajdamaks killed for entering their domain. They don't quite understand why the popes should keep talking about this Saviour as though He were alive still; for if He is, why does He not show Himself among the mountains? But besides this "Christian" belief, they keep up the institution of those shining divinities worshipped by their ancestors of old--the sun, the moon, and the host of stars. These, happily, can be seen, and their blessings felt--the light and the warmth they shed upon the darksome wilds. But who shall save them from the powers of evil about them; from the stormy whirlwind rushing through the forests, uprooting the strongest trees and sweeping away the sheltering roof of their homestead? Who shall help them against the wicked sprites whose gambols produce snowdrifts, burying men and cattle? or who protect them from the evil witch stealing about in the gloaming with sickness in her train? For they are surrounded with uncanny beings of whom they know nothing save the ill-effects they feel, and they know but one means of pacifying them--as one pacifies an ill-natured neighbour, by occasional bribery.
These strangest of Christians and dwellers of the mountain wilds even manage to die without the pope's assistance. When some aged pilgrim lies at the point of death on the couch of bear and sheepskins they have spread for him, neither he nor his people give a thought to the ghostly shepherd of the nearest manse. What would be the use, indeed, if they did think of him, since it would take him at least nine days to come and return? so it is out of the question, and it is as well that neither the dying man nor his weeping relatives miss the spiritual comfort. One of them says the Lord's Prayer, adding some other mystic charm with which these poor people strive to pacify the divinities they believe in, the sufferer repeats the words with his dying breath and expires without anxiety on that score. When the corpse has stiffened, they bury it beneath some forest tree, cutting a great cross into the bole, not forgetting some mysterious signs to its right and left "for the other gods."
If, then, they manage even to die without the aid of a parish priest, it is scarcely to be wondered at if they do not need him to tie the nuptial knot. When any man and woman among them, generally of riper years, have agreed to spend their future days in common, this is a matter, they think, which concerns no one beyond themselves except the heads of their settlements, who never withhold their blessing unless the bridal pair should happen to be of different settlements at variance at the time about some bit of property or act of violence. If such is not the case the wedding is fixed upon forthwith, and word is sent over the mountains: "Come to the homestead of Marko, on such and such a day, when long-legged Sefko will take curly Magdusia to wife." And everybody is sure to come, bringing little gifts of kindness, and taking their fill of the schnaps which the heads of the settlements have procured in exchange for some sheep in honour of the guests. And when the last drop has been consumed, Sefko and Magdusia are looked upon as married, which does not always imply a change in the place of abode of either of them.
As for the pope's blessing, it is not disregarded on principle, since even the other gods are remembered; only there is no hurry. Sefko has no idea that Magdusia, in order to be his really, must be given to him by the pope, and so he takes his time about it, presenting himself for the blessing when opportunity offers, maybe the christening of their first offspring. If the pope be at all zealous he will, of course, lecture them on their want of morality, the pair listening submissively, but never understanding what should have roused the good man's ire, or displeased the Almighty, as he tells them. As for the infant, it is considered to belong to its mother's settlement, growing up to the same rights as any other youth.
For the rest, the Huzul shares in all the virtues and vices of uncivilised humanity: he is free from envy, candid, brave, and hospitable, but also coarse in his tastes and cruel. The Emperor's magistrates are nothing to him, he does not need their protection; and of his free-will he is not likely to pay any tax. Let his cousins of the lowlands do that, whom he pities and despises accordingly.
Of a similar kind are his feelings concerning the homeless hajdamaks; he, the native of the mountains, looking upon the outlaws much as the bear is supposed to look upon man; and, in consequence, actual enmity between them is rare. Not unless he were really starving with hunger or cold would a hajdamak ever think of attacking even a single herdsman up yonder, a last remnant of generosity preventing him from wronging those on whose soil he dwells, and who, as he but too well knows, could take grievous revenge any moment. Not in the memory of men, therefore--which is the only source of authentic history within the mountains--has it ever happened that a band of outlaws dared an attack upon any settlement.
But if the Huzul has little to fear from the hajdamaks, he may yet get into trouble on account of them, that is, by means of the Whitecoats who are after those ruffians. The Huzul considers it incumbent on him to hate the soldiers; for are they not the servants of a power he refuses to recognise? But that power will lay hold of him if it can. There is no help for the Emperor--he must just put up with it--if the Huzul refuses to consider himself a taxpayer; some Imperial exciseman, however, may see his opportunity of paying the Huzuls a visit under cover of the military. "Hang the hajdamaks!" groans the Huzul, "but for them no confounded exciseman would have ventured up hither;" and, overpowered with the thought of his loss in lambs and sheep, he is sure to add: "Hang the Whitecoats! I wish the hajdamaks could teach them a lesson and make them keep clear of the mountains for ever." He is so wrathful, indeed, that he could scarcely tell which of the two he would like to see hanged first.
A strict neutrality, however, is the outcome. He would rather die than betray to the Whitecoats the hiding place of "Green Giorgi"; at the same time he has no idea of warning the outlaw of his enemy's approach, or of rendering him any assistance whatever. He just looks on; and nothing would please him better than that the belligerent parties, like the fighting lions of the fable, should devour each other bodily. And there are other considerations, besides, inviting him to neutrality. He knows that there are ruffians among the hajdamaks whom, even with his notions of honour and justice, he cannot possibly approve of; but they are a mixed lot, and there are others among them who have done nothing a Huzul would despise. And since it is not written in a man's face why he has become an outlaw, the Huzul behaves alike to them all, neither loving them nor hating them, but holding aloof strictly.
The Imperial authorities, then, cannot expect the Huzuls' help against the bandits, and need not fear their making common cause with them; but that is all, since no one ever lifts a finger to raise the poor dwellers of the mountains and teach them a higher standard of right and wrong. It were quite useless to expect any better; and if regiment upon regiment were let loose upon the Carpathians no lasting result could be looked for; for to give chase to any outlaw in the vast forests is as hopeless as to seek for a particular insect in a cornfield. The lawless trade will not die out till Civilisation takes up her abode in the mountain wilds, taming the dwellers therein; and, if unable to make better men of them, preparing the way at least for her nobler sister, even Justice herself, in whose fair sight men are equals, and oppression shall not stand.
It would be a mistake, however, to imagine that all hajdamaks are criminals and cut-throats; a distinction must be made. There is no exact rendering for the word itself in any of the western tongues, and, fortunately, the thing also lies beyond the experience of happier nations. The Bulgarians only have a similar word, denoting a similar existence, the "hajdamak" of the Carpathians and the "hajduk" of the Balkan being akin, both revealing in strangest blending some of the best and some of the very worst impulses of a suffering people. It is not easy, therefore, to judge fairly.
There are three distinct types among these outlaws, or "free men" as they call themselves. Firstly, there are those who have escaped from the arm of justice, having committed some crime, and who are not only guilty in the sight of the law, but of ill repute even among their kind. These men never unite in great numbers, their own wickedness rendering them distrustful of one another. Singly, or at most by twos and threes, they will pursue their villainous trade of waylaying travellers, or perpetrating what robbery they can. They avoid open fight, being best protected by their cunning.
Secondly, and far more numerous, are those who are criminals indeed in the eye of the law, but are looked upon by the people as martyrs to their cause. Some may have fought the tax-gatherers in bitter despair when they were about to be sold up; they may have been good and peaceful men, who thus suddenly took up the evil life. But, terrible as existence may be in the forest wilds, it is better than prison, and the unhappy man flies thither from the wrong he has committed almost in spite of himself. "He is gone after the sun," say his neighbours, glad to know him safe when the constables seek him--gone westward, that is, from lowland Podolia into the Carpathians. And others there are, martyrs to the sad relation between the Polish landlord and the Ruthen peasant; the landlord oppressing, till at some dark moment of wrath or drunkenness the peasant snatches up his gun or hatchet. There are deserters, too, from the Emperor's colours, sympathised with cordially; for what right should the Emperor have, argue these people, to levy the life-tax among them!
"Come join us, ye men, for life here is sweet!" are the words of a hajdamak song. But in truth it is an awful existence, although the miserable fellows do their best to make it bearable to one another. They will gather in bands of a score or more, plighting their troth, each sharing with the other the good things which are of the fewest and the ill things that abound. The Huzul will leave them alone, and the Whitecoats they need scarcely fear. But it is nowise easy to be an "honest hajdamak" when hunger and cold pursue them--for they have notions of honesty of their own, as old Jemilian suggested in his report to Father Leo. It is "honest" in an outlaw not to commit mere vulgar robbery, or take life save in self-defence or for revenge. He may rob a Polish landlord or the men of the law, but he would be disgraced by robbing a peasant or a village pope. It is quite "honest" to stop a stage-coach, empty the postbags, and rob any Polish or Austrian passenger; but it would be disgraceful to inquire what money a pope might carry with him, travelling by the same coach. There was a time when no stage-coach in those parts could be safe from an attack of hajdamaks, unless accompanied by a strong escort of soldiers. "Great deeds," however, grew more and more impossible, and indeed they were never easy. It was always a miserable life in the dreary wilds, without shelter in the rigorous winter-time, and often without food. And it would entirely depend on what manner of man the 'hetman' (captain) was, as to how a band would bear up through such a season of distress; whether "dishonesty" would be had recourse to, when for the gaining of a mere livelihood they would sink to the level of the despised criminal, or whether their spirit would rise to some "great deed" of despair, even if it must bring them to close quarters with the Whitecoats. But this second alternative, as a rule, might only be looked for if the 'hetman' was a hajdamak by deliberate choice, driven to the life for an idea rather than as the outcome of some crime.
Men of this kind form the third class; they have always been rare, and the history of one adopting the awful trade of his own free will has ever made a stir. Mere love of pillage could never be an adequate reason; for a man of this description is aware that he can rob his neighbours with less trouble in the plain. No, there are nobler motives--a wild passionate manliness rising against oppression, or a yearning indignation and pitiful sympathy with the helpless despair of the people, will urge some few to "go after the sun." These few are the last representatives of the true hajdamak, who is fast becoming a legend of the past. The Ruthens, now the most peaceful and the most oppressed of Slavonic tribes, at one time were the boldest and most belligerent of the race, the terror of their neighbours, Poles, Russians, and Roumanians. But to-day one could only wonder why these people in song and story should always be designated as "falcon-faced," if indeed such a face were not met with among them occasionally even now--bold and clear-cut, full of energy and passion, with dark daring eyes. And as the type is found still, so are the old dauntless courage, and the ardent love of liberty. But he who preserves the true nature is lonely among his kind, and the misery about him will fill his soul with a bitter yearning for the times that are gone, the times surviving only in their songs--wild passionate outbursts, full of bravery and fortitude, sounding strangely enough on the lips of the humbled, labouring peasants. And such a one by his own inward necessity is driven forth from the plain; he takes to the mountains, and henceforth it is his one desire to make war upon the Polish oppressors, the murderers of his race. It is his one idea, his one resolve; and being a man of energy and power, he will naturally rise to the leadership of a band. He is an "honest hajdamak" at first, but does not always end so; for it is an evil trade, hurtful to body and soul. And whether they remain "honest," or fall away from the higher aspiration, they are sure to end ill--they and their followers.
Truly an evil trade, and few taking to it ever reach old age; the pitiless cold, or hunger and hardships of grimmest kind decimating the band, while the more hardy ones fall a prey to the wild beasts, if not brought to the gallows instead. And whatever their end may be, their people are anxious that their memory should be wiped out--anxious it should be forgotten that one of theirs took to the mountains. A hajdamak while he lives is held in some respect, inasmuch as he has gained the liberty sighed for by others--the dead man is nowhere.
But among the numbers living and dying thus sadly, there are three whose names are not forgotten, whose memory lives in song and tale, though dimmed with the haze of receding years; three who are famous, moreover, as being the only "hetmen" who moved the Huzuls to take part for or against them.
The first of these was one Alexander Dobosch, called the Black, or the Iron-framed, a Ruthen from the Bukowina who arose towards the end of the eighteenth century, and for several years was far more powerful throughout Pokutia than the Emperor. He had been a well-to-do peasant, and a boundless ambition only appears to have led him to his strange and fearful adventures. The Huzuls adored him, and he behaved like a king of the mountains, issuing manifestos to the "fellow at Vienna," making laws and levying taxes. But this was his ruin; the Huzuls were not going to condone in the iron-framed hajdamak what they had never approved of in the "fellow at Vienna." Their devotion gave way to wrath, but the man was so powerful that they dared not oppose him openly. He was poisoned by some of his followers at a drinking bout.
Of a different type was "Wild Wassilj," or, as song has it, the "great hajdamak," a Podolian peasant youth, lithe as a sapling pine, strong as a bear, and daring as a falcon. He had been in the personal service of a young noble, the brother-in-law of the lord of the manor, both of whom were the terror and detestation of every father and husband in the neighbourhood. But Wassilj suddenly set his face against the lawless life, growing strangely silent and anxious to be good; the fact was he loved an honest maiden of the village. But, unhappily, his master himself had set eyes upon the girl, and, finding her proof against his advances, he carried her off with the help of some menials. Wassilj thereupon waylaid and shot him, forming a band there and then, and becoming the scourge of the nobility for miles around, his thirst for revenge being unappeasable. It was found in those days how little it availed to send out soldiers with a hope of crushing the bandits in their mountains. The "great hajdamak" was not vanquished by anything the authorities could devise against him; but the innate spark of goodness in his wild and wayward heart overcame him in the end. For he was not a bad man by nature, and the remorse that would seize upon him was as poignant as it was true; but he quieted his conscience with the delusion that he was doing these terrible things for the sake of the suffering people. One day, however, when he had overpowered some nobles in the castle of his native village, and had called upon the judge to assist him in bringing them to their just doom, the latter refused, saying he was an honest man, and could not join in the evil work of a cut-throat. That word struck Wassilj to the heart, and the same night, with a bullet from his own gun, he stilled that misguided heart for ever.
But the third one, whom the Huzuls assisted--he whom in song they called "the good judge" and "the great avenger"--was Taras Barabola.