“Mon commandant, their clothes are drying on the slopes, and you see they could not attend muster in a loin cloth.”
These first days were pleasant. It was good to make friends. To share without thought of the morrow, to live without calculation, to act solely as the heart dictated—it was like paradise. Yes, paradise within prison walls. We were brothers. Even the veterans of Manchuria and the Afghanistan campaigns, with all their tinsmith’s shop of commemorative medals and their grizzled heads, even the sergeants with three stripes, had become our little brothers. “You are hungry? Here is some white bread from France; here is some home-made jam; here are some apples from my orchard. Eat, Russki.” Or it would be: “You old zebra, what are you doing that for, digging the lice out of the seams of your clothes with a knife? You’re sowing them all over the place. That kind of grain sprouts. Look, this is the way. Tic! Tic! Take your thumbs to it and press the beast between the two nails. Kill, kill! It’s inhumane? Never mind. Kill away. Have no compunction.” So the Russian “zebra” sets to work to crush his live-stock. They now divest themselves of lice quite after the French manner, and no longer swarm with vermin as when they arrived. But they can still while away their long hours of leisure in parasitological investigations and in slaughter.
Every evening the French and the Russians walk arm in arm on the slopes. In less than no time a conventional language has sprung into being. It does not lead very far. No matter. When the mimic vocabulary is exhausted, the friends walk side by side in silence. But if a Bavarian sentry passes, the conversation is resumed, the same things being emphatically repeated; they clap one another on the back, they exchange head-gear, képi for toque, fatigue-cap for its Russian equivalent. After a few days the Russian buttons stamped with the two-headed eagle had found their way on to our coats, while the French grenade buttons were displayed upon the huge Russian earth-coloured cloaks. Tartar feet were encased in French army shoes; while red trousers were tucked into the supple boots of Ukraine leather. Early Christian communism prevailed. Every one dressed as he fancied, mixing the uniform of the two armies. For an entire week the height of the fashion in Nos. 44 and 46, aristocratic regions, was to walk out in moujiks’ blouses. Le Second, Poiret’s pupil, had work after his own heart. Little Mitka’s blouse, a brilliant grey-green, embroidered in black at the collar and wristbands, was his great triumph.
Gradually the little fathers came to understand that they must not kiss our hands, and that genuflexions were by no means to our taste. It must be admitted that they found this repugnance somewhat troublesome, the repugnance of men who make a cult of equality. They love direct demonstrations. They are nearer to the days of the Iliad than to ’89, fond of physical endearments like children and the early Greeks, and a trifle fawning. But so winsomely! Besides, they had to show us their gratitude. If instead of the forbidden gestures they made us an oration, we raised our hands to heaven, saying: “Nye ponimayu—I don’t understand!” What were they to do? Yesterday one of them, in despair, threw himself upon the ground, kissing my footsteps in a transport of delight. Impatiently I seized him, and dragged him to his feet rather roughly. You should have seen him, awkward, speechless, and motionless. His silence seemed to say: “Why do you forbid me to embrace you, to kiss the dust beneath your feet? Do you not care for my gratitude? And yet you are kindly. Or do you prefer our simple ‘thanks,’ our spasiba, to which your French jokers invariably respond by a long word which I can’t understand, saying, ‘Non, pas si bas! Plus haut!’ Do you really think that a word has any body in it if it be unaccompanied by action?”
It was thus that they reasoned within themselves, timid and embarrassed, when we repelled their embraces. Then, struck with a sudden idea, they took the brooms from our hands, they seized the shoes that we were polishing, they ran to fetch water for us. In order to give body to their spasiba, they did all our work for us. Soon it was impossible for the Frenchmen to find any occupation for their hands. In the dark corridor leading to the great well, where the prisoners have to wait in a long queue for their turn, shouldering pitchers stamped with blue lozenges, one now saw none but Russians; in the kitchens, when the potatoes were being peeled, none but Russians; in the corner of the courts where the laundrymen install buckets and tables, none but Russians. We had to take severe measures, and to insist that France should take a hand in all the hard work.
But, amid this fine zeal, the Moslem Tartars take their ease on their palliasses, quiet and blissful. Let others perform all the arduous tasks. Christians and Jews can scour the cement floors of the casemates, shake the rugs, fold up the bedding, carry the Kartoffelbrot[32] from the tumbrel to the storeroom. Impassive, crushing you by the glassy immobility of their introspective gaze, indolent as mandarins (whom they resemble in their yellow tint, their wide cheek-bones, and their fine, shining moustaches), it seems as if the Prophet had furnished them with an opiate against all the accidents of life. Nothing moves them. They ask for nothing. They never share anything. They never pray. Do them a service; give them something from your own narrow resources; they take it all as a matter of course. Some of them have two or three wives. Without a sign of tenderness, they show you the portraits of these wives, fraternizing in a single photograph. Plenty, scarcity; cold, heat; a concourse, solitude; war, exile—everything is alike to them. Life breaks impotently against the bovine torpor of their fatalism.
But when the Christian Russians say their morning prayer, standing bare-headed, multiplying triple signs of the cross, kissing the Testament, and abasing themselves before the little painted icon in a glass case fixed to the wall above their palliasse, it sometimes happens that their inhuman eyes blaze. They utter a raucous cry: “Your Lord Jesus Christ, he’s no good!” Thereupon the devotees break off their Paternosters, and attack the scoffers with foot or with fist in order to avenge the insult to their deity.
In casemate 34 there are ten Frenchmen, twelve Russians, and one Jew. Thin, sickly, with a stoop, a sallow complexion, a timid and plaintive expression, this Jew is the most unobtrusive of men. He seems afraid of taking up too much room. When spoken to he is abashed and stammers. He never asks for anything. He is always content. If you merely smile at him, he looks at you humbly, with a dumb, gentle gratitude.
As he knows some German, I have been able to talk to him. He is a good little soul, peaceful and inoffensive, rather dull-witted. He contemplates the knout and the pogroms without indignation, accepting them as a farmer accepts hail. The only pleasure he knows is the negative one of being left unnoticed, of being forgotten, but this pleasure he welcomes as a wonderful act of grace. In a word, he is one of the humble of heart to whom the Rabbi rejected of the rabbis has promised the kingdom of heaven.
One day, when I was bringing him an orange, his compatriots leapt upon me from their palliasses, surrounding me and restraining me by force from approaching the Jew, pointing him out with a gesture of disgust, as if to preserve me from a horrible contagion.