Doctor Zhivago (4 page)

He raised his head and looked around from that height at the autumn wastes and the domes of the monastery with an absent gaze. His snub-nosed face became distorted. His neck stretched out. If a wolf cub had raised his head with such a movement, it would have been clear that he was about to howl. Covering his face with his hands, the boy burst into sobs. A cloud flying towards him began to lash his hands and face with the wet whips of a cold downpour. A man in black, with narrow, tight-fitting, gathered sleeves, approached the grave. This was the deceased woman’s brother and the
weeping boy’s uncle, Nikolai Nikolaevich Vedenyapin, a priest defrocked at his own request. He went up to the boy and led him out of the cemetery.

They spent the night in one of the monastery guest rooms, allotted to the uncle as an old acquaintance. It was the eve of the Protection.
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The next day he and his uncle were to go far to the south, to one of the provincial capitals on the Volga, where Father Nikolai worked for a publisher who brought out a local progressive newspaper. The train tickets had been bought, the luggage was tied up and standing in the cell. From the nearby station the wind carried the plaintive whistling of engines maneuvering in the distance.

Towards evening it turned very cold. The two ground-level windows gave onto the corner of an unsightly kitchen garden surrounded by yellow acacia bushes, onto the frozen puddles of the road going past, and onto the end of the cemetery where Marya Nikolaevna had been buried that afternoon. The kitchen garden was empty, except for a few moiré patches of cabbage, blue from the cold. When the wind gusted, the leafless acacia bushes thrashed about as if possessed and flattened themselves to the road.

During the night Yura was awakened by a tapping at the window. The dark cell was supernaturally lit up by a fluttering white light. In just his nightshirt, Yura ran to the window and pressed his face to the cold glass.

Beyond the window there was no road, no cemetery, no kitchen garden. A blizzard was raging outside; the air was smoky with snow. One might have thought the storm noticed Yura and, knowing how frightening it was, reveled in the impression it made on him. It whistled and howled and tried in every way possible to attract Yura’s attention. From the sky endless skeins of white cloth, turn after turn, fell on the earth, covering it in a winding sheet. The blizzard was alone in the world; nothing rivaled it.

Yura’s first impulse, when he got down from the windowsill, was to get dressed and run outside to start doing something. He was afraid now that the monastery cabbage would be buried and never dug out, now that mama would be snowed under and would be unable to resist going still deeper and further away from him into the ground.

Again it ended in tears. His uncle woke up, spoke to him of Christ and comforted him, then yawned, went to the window, and fell to thinking. They began to dress. It was getting light.

While his mother was alive, Yura did not know that his father had abandoned them long ago, had gone around various towns in Siberia and abroad, carousing and debauching, and that he had long ago squandered and thrown to the winds the millions of their fortune. Yura was always told that he was in Petersburg or at some fair, most often the one in Irbit.

But then his mother, who had always been sickly, turned out to have consumption. She began going for treatment to the south of France or to northern Italy, where Yura twice accompanied her. Thus, in disorder and amidst perpetual riddles, Yura spent his childhood, often in the hands of strangers, who changed all the time. He became used to these changes, and in this situation of eternal incoherence his father’s absence did not surprise him.

As a little boy, he had still caught that time when the name he bore was applied to a host of different things. There was the Zhivago factory, the Zhivago bank, the Zhivago buildings, a way of tying and pinning a necktie with a Zhivago tiepin, and even some sweet, round-shaped cake, a sort of baba au rhum, called a Zhivago, and at one time in Moscow you could shout to a cabby: “To Zhivago!” just like “To the devil’s backyard!” and he would carry you off in his sleigh to a fairy-tale kingdom. A quiet park surrounded you. Crows landed on the hanging fir branches, shaking down hoarfrost. Their cawing carried, loud as the cracking of a tree limb. From the new buildings beyond the clearing, purebred dogs came running across the road. Lights were lit there. Evening was falling.

Suddenly it all flew to pieces. They were poor.

In the summer of 1903, Yura and his uncle were riding in a tarantass and pair over the fields to Duplyanka, the estate of Kologrivov, the silk manufacturer and great patron of the arts, to see Ivan Ivanovich Voskoboinikov, a pedagogue and popularizer of useful knowledge.

It was the feast of the Kazan Mother of God,
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the thick of the wheat harvest. Either because it was lunchtime or on account of the feast day, there was not a soul in the fields. The sun scorched the partly reaped strips like the half-shaven napes of prisoners. Birds circled over the fields. Its ears drooping, the wheat drew itself up straight in the total stillness or stood in shocks far off the road, where, if you stared long enough, it acquired the look of moving figures, as if land surveyors were walking along the edge of the horizon and taking notes.

“And these,” Nikolai Nikolaevich asked Pavel, a handyman and watchman at the publishing house, who was sitting sideways on the box, stooping and crossing his legs, as a sign that he was not a regular coachman and driving was not his calling, “are these the landowner’s or the peasants’?”

“Them’s the master’s,” Pavel replied, lighting up, “and them there,” having lighted up and inhaled, he jabbed with the butt of the whip handle towards the other side and said after a long pause, “them there’s ours. Gone to sleep, eh?” he shouted at the horses every so often, glancing at their tails and rumps out of the corner of his eye, like an engineer watching a pressure gauge.

But the horses pulled like all horses in the world; that is, the shaft horse ran with the innate directness of an artless nature, while the outrunner seemed to the uncomprehending to be an arrant idler, who only knew how to arch its neck like a swan and do a squatting dance to the jingling of the harness bells, which its own leaps set going.

Nikolai Nikolaevich was bringing Voskoboinikov the proofs of his little book on the land question, which, in view of increased pressure from the censorship, the publisher had asked him to revise.

“Folk are acting up in the district,” said Nikolai Nikolaevich. “In the Pankovo area they cut a merchant’s throat and a zemstvo man
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had his stud burned down. What do you think of that? What are they saying in your village?”

But it turned out that Pavel took an even darker view of things than the censor who was restraining Voskoboinikov’s agrarian passions.

“What’re they saying? Folk got free and easy. Spoiled, they say. Can you do that with our kind? Give our muzhiks their head, they’ll throttle each other, it’s God’s truth. Gone to sleep, eh?”

This was the uncle and nephew’s second trip to Duplyanka. Yura thought he remembered the way, and each time the fields spread out wide, with woods embracing them in front and behind in a narrow border, it seemed to Yura that he recognized the place where the road should turn right, and at the turn there would appear and after a moment vanish the seven-mile panorama of Kologrivovo, with the river glistening in the distance and the railroad running beyond it. But he kept being mistaken. Fields were succeeded by fields. Again and again they were embraced by woods. The succession of these open spaces tuned you to a vast scale. You wanted to dream and think about the future.

Not one of the books that were later to make Nikolai Nikolaevich famous had yet been written. But his thoughts were already defined. He did not know how near his hour was.

Soon he was to appear among the representatives of the literature of that time, university professors and philosophers of the revolution—this man who had thought over all their themes and who, apart from terminology, had nothing in common with them. The whole crowd of them held to some sort of dogma and contented themselves with words and appearances, but Father Nikolai was a priest who had gone through Tolstoyism and revolution
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and kept going further all the time. He thirsted for a wingedly material thought, which would trace an impartially distinct path in its movement and would change something in the world for the better, and which would be noticeable even to a child or an ignoramus, like a flash of lightning or a roll of thunder. He thirsted for the new.

Yura felt good with his uncle. He resembled his mother. He was a free spirit, as she had been, with no prejudice against anything inhabitual. Like her, he had an aristocratic feeling of equality with all that lived. He understood everything at first glance, just as she had, and was able to express his thoughts in the form in which they came to him at the first moment, while they were alive and had not lost their meaning.

Yura was glad that his uncle was taking him to Duplyanka. It was very beautiful there, and the picturesqueness of the place also reminded him of his mother, who had loved nature and had often taken him on walks with her. Besides that, Yura was pleased that he would again meet Nika Dudorov, a high school boy who lived at Voskoboinikov’s and probably despised him for being two years younger, and who, when greeting him, pulled his hand down hard and bowed his head so low that the hair fell over his forehead, covering half his face.

“The vital nerve of the problem of pauperism,” Nikolai Nikolaevich read from the corrected manuscript.

“I think it would be better to say ‘essence,’ ” Ivan Ivanovich said, and introduced the required correction into the proofs.

They were working in the semidarkness of the glassed-in terrace. The eye could make out watering cans and gardening tools lying around in disorder. A raincoat was thrown over the back of a broken chair. In a corner stood rubber hip boots with dry mud stuck to them, their tops hanging down to the floor.

“Meanwhile, the statistics of deaths and births show …” Nikolai Nikolaevich dictated.

“We need to put in ‘for the year under review,’ ” Ivan Ivanovich said, and wrote it in.

The terrace was slightly drafty. Pieces of granite lay on the pages of the brochure so that they would not fly away.

When they finished, Nikolai Nikolaevich hurried to go home.

“There’s a storm coming. We must be on our way.”

“Don’t even think of it. I won’t let you. We’ll have tea now.”

“I absolutely must be in town by evening.”

“Nothing doing. I won’t hear of it.”

The fumes of the lighted samovar came drifting from the garden, drowning the scent of nicotiana and heliotrope. Sour cream, berries, and cheesecakes were brought there from the cottage. Suddenly word came that Pavel had gone to bathe in the river and taken the horses with him for a bath. Nikolai Nikolaevich had to give in.

“Let’s go to the bluff and sit on a bench while they set out tea,” Ivan Ivanovich suggested.

Ivan Ivanovich, by right of friendship with the rich Kologrivov, occupied two rooms in the steward’s cottage. This little house with its adjoining garden stood in a dark, neglected part of the park with an old semicircular driveway. The driveway was thickly overgrown with grass. There was no movement on it now, and it was used only for hauling dirt and construction trash to the ravine, which served as a dry dump site. A man of progressive ideas and a millionaire who sympathized with revolution, Kologrivov himself was presently abroad with his wife. Only his daughters Nadya and Lipa were living on the estate, with their governess and a small staff of servants.

The steward’s little garden was set off from the rest of the park, with its ponds and lawns and manor house, by a thick hedge of black viburnum. Ivan Ivanovich and Nikolai Nikolaevich skirted this growth from outside, and, as they walked, the sparrows that swarmed in the viburnum flew out in identical flocks at identical intervals. This filled the hedge with a monotonous noise, as if water were flowing along it through a pipe ahead of Ivan Ivanovich and Nikolai Nikolaevich.

They walked past the greenhouse, the gardener’s quarters, and some stone ruins of unknown purpose. Their conversation got on to the new young forces in science and literature.

“You come across talented people,” said Nikolai Nikolaevich. “But now various circles and associations are the fashion. Every herd is a refuge for giftlessness, whether it’s a faith in Soloviev,
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or Kant, or Marx. Only the solitary seek the truth, and they break with all those who don’t love it sufficiently. Is there anything in the world that merits faithfulness? Such things are very few. I think we must be faithful
to immortality, that other, slightly stronger name for life. We must keep faith in immortality, we must be faithful to Christ! Ah, you’re wincing, poor fellow. Again you haven’t understood a thing.”

“M-m-yes,” grunted Ivan Ivanovich, a thin, towheaded, mercurial man, with a malicious little beard that made him look like an American of Lincoln’s time (he kept gathering it in his hand and catching the tip of it in his lips). “I, of course, say nothing. You understand—I look at these things quite differently. Ah, by the way. Tell me how they defrocked you. I’ve long been meaning to ask. I bet you were scared. Did they anathematize you? Eh?”

“Why change the subject? Though, anyhow, why not? Anathematize? No, these days they do without cursing. There was some unpleasantness; it had its consequences. For instance, I can’t hold a government job for a long time. They won’t allow me in the capitals.
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But that’s all rubbish. Let’s go back to what we were talking about. I said we must be faithful to Christ. I’ll explain at once. You don’t understand that one can be an atheist, one can not know whether God exists or why, and at the same time know that man does not live in nature but in history, and that in present-day understanding
it was founded by Christ, that its foundation is the Gospel. And what is history? It is the setting in motion of centuries of work at the gradual unriddling of death and its eventual overcoming. Hence the discovery of mathematical infinity and electromagnetic waves, hence the writing of symphonies. It is impossible to move on in that direction without a certain uplift. These discoveries call for spiritual equipment. The grounds for it are contained in the Gospel. They are these. First, love of one’s neighbor, that highest form of living energy, overflowing man’s heart and demanding to be let out and spent, and then the main component parts of modern man, without which he is unthinkable—namely, the idea of the free person and the idea of life as sacrifice. Bear in mind that this is still extremely new. The ancients did not have history in this sense. Then there was the sanguinary swinishness of the cruel, pockmarked Caligulas, who did not suspect how giftless all oppressors are. They had the boastful, dead eternity of bronze monuments and marble columns. Ages and generations breathed freely only after Christ. Only after him did life in posterity begin, and man now dies not by some fence in the street, but in his own history, in the heat of work devoted to the overcoming of death, dies devoted to that theme himself. Ouf, I’m all in a sweat, as they say. But you can’t even make a dent in him!”