Russia. Donald Mackenzie Wallace

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СКАЧАТЬ prepares to perform the duties of valet de chambre. Do not be surprised at his officiousness, which seems founded on the assumption that you are three-fourths paralysed. Formerly, every well-born Russian had a valet always in attendance, and never dreamed of doing for himself anything which could by any possibility be done for him. You notice that there is no bell in the room, and no mechanical means of communicating with the world below stairs. That is because the attendant is supposed to be always within call, and it is so much easier to shout than to get up and ring the bell.

      In the good old times all this was quite natural. The well-born Russian had commonly a superabundance of domestic serfs, and there was no reason why one or two of them should not accompany their master when his Honour undertook a journey. An additional person in the tarantass did not increase the expense, and considerably diminished the little unavoidable inconveniences of travel. But times have changed. In 1861 the domestic serfs were emancipated by Imperial ukaz. Free servants demand wages; and on railways or steamers a single ticket does not include an attendant. The present generation must therefore get through life with a more modest supply of valets, and must learn to do with its own hands much that was formerly performed by serf labour. Still, a gentleman brought up in the old conditions cannot be expected to dress himself without assistance, and accordingly the waiter remains in your room to act as valet. Perhaps, too, in the early morning you may learn in an unpleasant way that other parts of the old system are not yet extinct. You may hear, for instance, resounding along the corridors such an order as—"Petrusha! Petrusha! Stakan vody!" ("Little Peter, little Peter, a glass of water!") shouted in a stentorian voice that would startle the Seven Sleepers.

      When the toilet operations are completed, and you order tea—one always orders tea in Russia—you will be asked whether you have your own tea and sugar with you. If you are an experienced traveller you will be able to reply in the affirmative, for good tea can be bought only in certain well-known shops, and can rarely be found in hotels. A huge, steaming tea-urn, called a samovar—etymologically, a "self-boiler"—will be brought in, and you will make your tea according to your taste. The tumbler, you know of course, is to be used as a cup, and when using it you must be careful not to cauterise the points of your fingers. If you should happen to have anything eatable or drinkable in your travelling basket, you need not hesitate to take it out at once, for the waiter will not feel at all aggrieved or astonished at your doing nothing "for the good of the house." The twenty or twenty-five kopeks that you pay for the samovar—teapot, tumbler, saucer, spoon, and slop-basin being included under the generic term pribor—frees you from all corkage and similar dues.

      These and other remnants of old customs are now rapidly disappearing, and will, doubtless, in a very few years be things of the past—things to be picked up in out-of-the-way corners, and chronicled by social archaeology; but they are still to be found in towns not unknown to Western Europe.

      Many of these old customs, and especially the old method of travelling, may be studied in their pristine purity throughout a great part of the country. Though railway construction has been pushed forward with great energy during the last forty years, there are still vast regions where the ancient solitudes have never been disturbed by the shrill whistle of the locomotive, and roads have remained in their primitive condition. Even in the central provinces one may still travel hundreds of miles without ever encountering anything that recalls the name of Macadam.

      If popular rumour is to be trusted, there is somewhere in the Highlands of Scotland, by the side of a turnpike, a large stone bearing the following doggerel inscription:

      "If you had seen this road before it was made, You'd lift up your hands and bless General Wade."

      Any educated Englishman reading this strange announcement would naturally remark that the first line of the couplet contains a logical contradiction, probably of Hibernian origin; but I have often thought, during my wanderings in Russia, that the expression, if not logically justifiable, might for the sake of vulgar convenience be legalised by a Permissive Bill. The truth is that, as a Frenchman might say, "there are roads and roads"—roads made and roads unmade, roads artificial and roads natural. Now, in Russia, roads are nearly all of the unmade, natural kind, and are so conservative in their nature that they have at the present day precisely the same appearance as they had many centuries ago. They have thus for imaginative minds something of what is called "the charm of historical association." The only perceptible change that takes place in them during a series of generations is that the ruts shift their position. When these become so deep that fore-wheels can no longer fathom them, it becomes necessary to begin making a new pair of ruts to the right or left of the old ones; and as the roads are commonly of gigantic breadth, there is no difficulty in finding a place for the operation. How the old ones get filled up I cannot explain; but as I have rarely seen in any part of the country, except perhaps in the immediate vicinity of towns, a human being engaged in road repairing, I assume that beneficent Nature somehow accomplishes the task without human assistance, either by means of alluvial deposits, or by some other cosmical action only known to physical geographers.

      On the roads one occasionally encounters bridges; and here, again, I have discovered in Russia a key to the mysteries of Hibernian phraseology. An Irish member once declared to the House of Commons that the Church was "the bridge that separated the two great sections of the Irish people." As bridges commonly connect rather than separate, the metaphor was received with roars of laughter. If the honourable members who joined in the hilarious applause had travelled much in Russia, they would have been more moderate in their merriment; for in that country, despite the laudable activity of the modern system of local administration created in the sixties, bridges often act still as a barrier rather than a connecting link, and to cross a river by a bridge may still be what is termed in popular phrase "a tempting of Providence." The cautious driver will generally prefer to take to the water, if there is a ford within a reasonable distance, though both he and his human load may be obliged, in order to avoid getting wet feet, to assume undignified postures that would afford admirable material for the caricaturist. But this little bit of discomfort, even though the luggage should be soaked in the process of fording, is as nothing compared to the danger of crossing by the bridge. As I have no desire to harrow unnecessarily the feelings of the reader, I refrain from all description of ugly accidents, ending in bruises and fractures, and shall simply explain in a few words how a successful passage is effected.

      When it is possible to approach the bridge without sinking up to the knees in mud, it is better to avoid all risks by walking over and waiting for the vehicle on the other side; and when this is impossible, a preliminary survey is advisable. To your inquiries whether it is safe, your yamstchik (post-boy) is sure to reply, "Nitchevo!"—a word which, according to the dictionaries, means "nothing" but which has, in the mouths of the peasantry, a great variety of meanings, as I may explain at some future time. In the present case it may be roughly translated. "There is no danger." "Nitchevo, Barin, proyedem" ("There is no danger, sir; we shall get over"), he repeats. You may refer to the generally rotten appearance of the structure, and point in particular to the great holes sufficient to engulf half a post-horse. "Ne bos', Bog pomozhet" ("Do not fear. God will help"), replies coolly your phlegmatic Jehu. You may have your doubts as to whether in this irreligious age Providence will intervene specially for your benefit; but your yamstchik, who has more faith or fatalism, leaves you little time to solve the problem. Making hurriedly the sign of the cross, he gathers up his reins, waves his little whip in the air, and, shouting lustily, urges on his team. The operation is not wanting in excitement. First there is a short descent; then the horses plunge wildly through a zone of deep mud; next comes a fearful jolt, as the vehicle is jerked up on to the first planks; then the transverse planks, which are but loosely held in their places, rattle and rumble ominously, as the experienced, sagacious animals pick their way cautiously and gingerly among the dangerous holes and crevices; lastly, you plunge with a horrible jolt into a second mud zone, and finally regain terra firma, conscious of that pleasant sensation which a young officer may be supposed to feel after his first cavalry charge in real warfare.

      Of course here, as elsewhere, familiarity breeds indifference. When you have successfully crossed without СКАЧАТЬ