CHAPTER II
Five years had passed since Arina Petrovna took up her abode at Pogorelka. Yudushka struck root in Golovliovo and would not budge. He became considerably older, faded and tarnished greatly, but was more of a knave, liar and babbler than ever, for now his "mother dear" was nearly always with him, and for the sake of dainties, she became a ready and indispensable listener to his empty talk.
One must not think of Yudushka as a hypocrite in the sense of Tartuffe, for instance, or some modern French bourgeois, mellifluous and fond of expatiating on "the foundations of society." No, he was a hypocrite of the purely Russian breed, simply a man devoid of moral standards and ignorant of any except the most elementary truths. His ignorance was profound. He was mendacious, had a passion for litigation and empty talk, and was afraid of the devil, too—all negative traits that are not the material for the making of a genuine hypocrite.
In France hypocrisy is a result of education; it constitutes, so to say, a part of "good manners," and always has a distinct political or social coloring. There are hypocrites of religion, hypocrites of "the foundations of society," of property, of family, of politics. And lately there have come up even hypocrites of "law and order." Though this sort of hypocrisy cannot be termed conviction, still it is a banner around which those people rally who find it profitable to play the hypocrite in that way and no other. They sham consciously, that is they know they are hypocrites, and they also know that others know. According to the notions of a French bourgeois, the universe is nothing but a large stage on which is played an endless drama with one hypocrite taking his cue from the other. Hypocrisy is an invitation to decency, decorum, outward elegance and politeness. And what is most important, hypocrisy is a restraint, not for those, of course, who play the hypocrite, hovering in the rarified atmosphere of the social heights, but for those who swarm at the bottom of the social caldron. Hypocrisy keeps society from the debauchery of passion and makes passion the privilege of a very limited minority. When licentiousness keeps within the limits of a small, well-organized corporation, it is not only harmless, but even supports and nourishes the traditions of elegance. The exquisite would perish if there were not a certain number of cabinets particuliers, in which licentiousness is cultivated in the moments that are free from the worship of official hypocrisy. But licentiousness becomes really dangerous as soon as it is accessible to all and is combined with the general extension of the right to make demands and insist upon the legitimacy and naturalness of such demands. New social stratifications form, which endeavor to crowd out the old ones, or, at least, limit them considerably. The demand for cabinets particuliers grows to such an extent that the question arises: Would it not be simpler in the future to get along without them? It is against these unwelcome questions and formulations of demands that the ruling classes of French society guard the systematic hypocrisy that begins by being an accident of manners and ends by becoming a compulsory law.
The modern French theatre is based on this reverence for hypocrisy. The first four acts of a popular French play are realistic, depicting the decay and disintegration of all standards of marital fidelity. But the fifth act always ends up with some sentimental ringing phrase eulogizing the sweet atmosphere of the fireside and the supreme triumph of virtue over vice. Which is the truth? Which is the sham? Both and neither. In the first four acts the audience sees itself mirrored in the realistic portrayal on the stage, but the fifth act is an equally faithful portrayal of the audience's conception of ideal virtue and pure matrimonial life. So, if French hypocrisy is a superstructure upon the body of public immorality, it is so completely a part of the entire fabric of morality that it keeps the edifice from toppling over.
We Russians have no system of social bringing up. We are not mustered or drilled to become champions of "social principles" or other principles, but simply left to grow wild, like nettles by the fence. That is why there are few hypocrites among us, but many liars, empty-headed bigots, and babblers. We have no need of playing the hypocrite for the sake of social principles, for we know of no such thing as social principles. We exist in perfect liberty, that is, we vegetate, lie, chatter quite naturally, without regard for principle. Whether we ought to rejoice over it or regret it, I cannot say. I think, though, that if hypocrisy breeds resentment and fear, useless lying causes boredom and repugnance. The best thing, therefore, is to ignore the question of the advantages of conscious over unconscious hypocrisy, and vice versa, and have nothing to do with either hypocrites or liars.
Yudushka was more of a chatterbox, liar and rascal than hypocrite. On shutting himself up on his country estate, he at once felt at perfect liberty. In no other environment could his propensities find so vast a field for operation. At Golovliovo he encountered neither direct resistance nor even indirect restraints that would make him think: "I should like to do something mean, but what will people say?" There was none to disturb him with disapproval, no one to intrude into his affairs. Consequently there was no reason for controlling himself. Extreme slovenliness became the dominating feature of his attitude toward himself. He had long had a craving for this perfect freedom from any moral restraint, and the fact that he had not gone to live in the country earlier was entirely due to his fear of idleness. Having spent over thirty years in the dull atmosphere of the bureaucratic department, he had acquired all the habits and appetites of an inveterate official, who does not allow a single moment of his life to pass without being busily engaged in doing nothing. But on studying the matter more closely, he came to the conclusion that the realm of busy idleness can easily be transposed to any sphere.
In fact, scarcely settled at Golovliovo but he at once created a world of trifles in which to rummage without the slightest risk of them ever being exhausted. In the morning he would seat himself at his desk and attend to business matters. First he would carefully check the accounts of the housekeeper, the cattle-yard woman, and the steward. He had established a very complicated accounting system, both for money and inventory. Every kopek, every bit of produce, was entered in twenty books, and on checking up he would find the total either half a kopek behind, or a whole kopek ahead. Lastly he would take up his pen and write complaints to the justice of the peace and the judge of appeals. This took up all his time and had the appearance of assiduous hard work. Yudushka often complained that he had no time to do everything that had to be done, though he pored over the ledgers all day long and did not even stop to take off his dressing-gown. Heaps of well filed but unexamined reports were always lying about on his desk, and among them was the annual report of the cattle-house woman, Fekla, whose activity had long seemed suspicious, though he had had no time to check up her accounts.
All connections with the outside world were completely severed. He received no books, no newspapers, not even letters. One of his sons, Volodya, committed suicide. With the other, Petenka, he corresponded briefly and only on sending him a remittance. He was caught in an atmosphere thick with ignorance, superstition and industrious idleness, and felt no desire to rescue himself from it. Even the fact that Napoleon III. was no longer emperor came to him through the local chief of police a year after the emperor's death. On hearing of it he expressed no particular interest, but only crossed himself and murmured: "May he enter the Kingdom of Heaven," and then said aloud: "And how proud he was! My, my! This was no good, and that did not suit him. Kings went to do him homage, princes kept watch in his antechamber. So the Lord, you see, in one moment cast down all his proud dreams."