Three Days in the Village

THIRD DAY

TAXES

Besides my ordinary visitors and applicants, there are to-day some special ones. The first is a childless old peasant who is ending his life in great poverty. The second is a poor woman with a crowd of children. The third is, I believe, a well-to-do peasant.

All three have come from our village, and all have come about the same business. The taxes are being collected before the New Year, and the old man's samovár, the woman's only sheep, and one of the well-to-do peasant's cows, have been noted down for seizure in case of non-payment. They all ask me to defend them or assist them, or to do both.

The well-to-do peasant, a tall, handsome, elderly man, is the first to speak. He tells me that the Village Elder came, noted down the cow, and demands twenty-seven roubles. This levy is for the obligatory Grain Reserve Fund, and ought not, the peasant thinks, to be collected at this time of year. I know nothing about it, and tell him that I will inquire in the District Government Office, and will let him know whether the payment of the tax can be postponed or not.

The second to speak is the old man whose samovár has been noted. The small, thin, weakly, poorly clad man relates, with pathetic grief and bewilderment, how they came, took his samovár, and demanded three roubles and seventy copecks of him, which he has not got and can't get.

I ask him what the tax is for.

"Some kind of Government tax… Who can tell what it is? Where am I and my old woman to get the money? As it is, we hardly manage to live!.. What kind of laws are these? Have pity on our old age, and help us somehow!"

I promise to inquire, and to do what I can, and I turn to the woman. She is thin and worn-out. I know her, and know that her husband is a drunkard, and that she has five children.

"They have seized my sheep! They come and say: 'Pay the money!' 'My husband is away, working,' I say. 'Pay up!' say they. But where am I to find it? I only had one sheep, and they are taking it!" And she begins to cry.

I promise to find out, and to help her if I can. First, I go to the Village Elder, to find out what the taxes are, and why they are collecting them so rigorously.

In the village street, two other petitioners stop me. Their husbands are away at work. One asks me to buy some of her home-woven linen, and offers it for two roubles. "Because they have seized my hens! I had just reared them, and live by selling the eggs. Do buy it; it is good linen! I would not let it go for three roubles if I were not in great need!"

I send her away, promising to consider matters when I return – perhaps I may be able to arrange about the tax.

Before I reach the Elder's house, a woman comes to meet me: a quick-eyed, black-eyed ex-pupil of mine – Ólga, now already an old woman. She is in the same plight: they have seized her calf.

I come to the Elder. He is a strong, intelligent-looking peasant, with a grizzly beard. He comes out into the street to me. I ask him what taxes are being collected, and why so rigorously. He replies that he has had very strict orders to get in all arrears before the New Year.

"Have you had orders to confiscate samovárs and cattle?"

"Of course!" replies the Village Elder, shrugging his shoulders. "The taxes must be paid… Take Abakoúmof now, for instance," said he, referring to the well-to-do peasant whose cow had been taken in payment of some Grain Reserve Fund. "His son is an isvóstchik: they have three horses. Why shouldn't he pay? He's always trying to get out of it."

"Well, suppose it so in his case," say I; "but how about those who are really poor?" And I name the old man whose samovár they are taking.

"Yes; they really are poor, and have nothing to pay with. But just as if such things get considered up there!"

I name the woman whose sheep was taken. The Elder is sorry for her too, but, as if excusing himself, explains that he must obey orders.

I inquire how long he has been an Elder, and what pay he gets.

"How much do I get?" he says, replying not to the question I ask, but to the question in my mind, which he guesses namely, why he takes part in such proceedings. "Well, I do want to resign! We get thirty roubles a month, but are obliged to do things that are wrong."

"Well, and will they really confiscate the samovárs and sheep and fowls?" I ask.

"Why, of course! We are bound to take them, and the District Government will arrange for their sale."

"And will the things be sold?"

"The folk will manage to pay up somehow."

I go to the woman who came to me about her sheep. Her hut is tiny, and in the passage outside is her only sheep, which is to go to support the Imperial Budget. Seeing me, she, a nervous woman worn out by want and overwork, begins to talk excitedly and rapidly, as peasant women do.

"See how I live! They're taking my last sheep, and I myself and these brats are barely alive!" She points up at the bunks and the oven-top, where her children are. "Come down!.. Now then, don't be frightened!.. There now, how's one to keep oneself and them naked brats?"

The brats, almost literally naked, with nothing on but tattered shirts – not even any trousers – climb down from the oven and surround their mother.

The same day I go to the District Office, to make inquiries about this way of exacting taxation, which is new to me.

The District Elder is not in. He will be back soon. In the Office several persons are standing behind the grating, also waiting to see him.

I ask them who they are, and what they have come about. Two of them have come to get passports, in order to be able to go out to work at a distance. They have brought money to pay for the passports. Another has come to get a copy of the District Court's decision rejecting his petition that the homestead – where he has lived and worked for twenty-three years, and which has belonged to his uncle, who adopted him, – now that his uncle and aunt are dead, should not be taken from him by his uncle's granddaughter. She, being the direct heiress, and taking advantage of the law of the 9th November, is selling the freehold of the land and homestead on which the petitioner lived. His petition has been rejected, but he cannot believe that this is the law, and wants to appeal to some higher Court – though he does not know what Court. I explain that there is such a law, and this provokes disapproval, amounting to perplexity and incredulity, among all those who are present.

Hardly have I finished talking with this man, when a tall peasant with a stern, severe face asks me for an explanation of his affairs. The business he has come about is this: he and his fellow villagers have, from time immemorial, been getting iron ore from their land; and now a decree has been published prohibiting this. "Not dig on one's own land? What laws are these? We only live by digging the iron! We have been trying for more than a month, and can't get anything settled. We don't know what to think of it; they'll ruin us completely, and that will be the end of the matter!"

I can say nothing comforting to this man, and turn to the Elder – who has just come back – to inquire about the vigorous measures which are being taken to exact payment of arrears of taxation in our village. I ask under what clauses of the Act the taxes are being levied. The Elder tells me that there are seven different kinds of rates and taxes, the arrears of all of which are now being collected from the peasants: (1) the Imperial Taxes, (2) the Local Government Taxes, (3) the Insurance Taxes, (4) the arrears of Former Grain Reserve Funds, (5) New Grain Reserve Funds in lieu of contributions in kind, (6) Communal and District Taxes, and (7) Village Taxes.

The District Elder tells me, as the Village Elder had done, that the taxes were being collected with special rigour by order of the higher authorities. He admits that it is no easy task to collect the taxes from the poor, but he shows less sympathy than the Village Elder did. He does not venture to censure the authorities; and, above all, he has hardly any doubt of the usefulness of his office, or of the rightness of taking part in such activity.

"One can't, after all, encourage…"

Soon after, I had occasion to talk about these things with a Zémsky Natchálnik.3 He had very little compassion for the hard lot of the poverty-stricken folk whom he scarcely ever saw, and just as little doubt of the morality and lawfulness of his activity. In his conversation with me he admitted that, on the whole, it would be pleasanter not to serve at all; but he considered himself a useful functionary, because other men in his place would do even worse things. "And once one is living in the country, why not take the salary, small as it is, of a Zémsky Natchálnik?"

The views of a Governor on the collection of taxes necessary to meet the needs of those who are occupied in arranging for the nation's welfare, were entirely free from any considerations as to samovárs, sheep, homespun linen, or calves taken from the poorest inhabitants of the villages; and he had not the slightest doubt as to the usefulness of his activity.

And finally, the Ministers and those who are busy managing the liquor traffic, those who are occupied in teaching men to kill one another, and those who are engaged in condemning people to exile, to prison, to penal servitude, or to the gallows – all the Ministers and their assistants are quite convinced that samovárs and sheep and linen and calves taken from beggars, are put to their best use in producing vódka (which poisons the people), weapons for killing men, the erection of gaols and lock-ups, and, among other things, in paying to them and to their assistants the salaries they require to furnish drawing-rooms, to buy dresses for their wives, and for journeys and amusements which they undertake as relaxations after fulfilling their arduous labours for the welfare of the coarse and ungrateful masses.

CONCLUSION

A DREAM

A few nights ago I dreamt so significant a dream that several times during the following day I asked myself, "What has happened to-day that is so specially important?" And then I remembered that the specially important thing was what I had seen, or rather heard, in my dream.

It was a speech that struck me greatly, spoken by one who, as often happens in dreams, was a combination of two men: my old friend, now dead, Vladímir Orlóf, with grey curls on each side of his bald head, and Nicholas Andréyevitch, a copyist who lived with my brother.

The speech was evoked by the conversation of a rich lady, the hostess, with a landowner who was visiting her house. The lady had recounted how the peasants on a neighbouring estate had burnt the landlord's house and several sheds which sheltered century-old cherry trees and duchesse pears. Her visitor, the landowner, related how the peasants had cut down some oaks in his forest, and had even carted away a stack of hay.

"Neither arson nor robbery is considered a crime nowadays. The immorality of our people is terrible: they have all become thieves!" said someone.

And in answer to those words, that man, combined of two, spoke as follows:

"The peasants have stolen oaks and hay, and are thieves, and the most immoral class," he began, addressing no one in particular. "Now, in the Caucasus, a chieftain used to raid the Aouls and carry off all the horses of the inhabitants. But one of them found means to get back from the chieftain's herds at least one of the horses that had been stolen from him. Was that man a thief, because he got back one of the many horses stolen from him? And is it not the same with the trees, the grass, the hay, and all the rest of the things you say the peasants have stolen from you? The earth is the Lord's, and common to all; and if the peasants have taken what was grown on the common land of which they have been deprived, they have not stolen, but have only resumed possession of a small part of what has been stolen from them.

"I know you consider land to be the property of the landlord, and therefore call the restoration to themselves of its produce by the peasants – robbery; but, you know, that is not true! The land never was, and never can be, anyone's property. If a man has more of it than he requires, while others have none, then he who possesses the surplus land possesses not land but men; and men cannot be the property of other men.

"Because a dozen mischievous lads have burnt some cherry tree sheds, and have cut down some trees, you say the peasants are thieves, and the most immoral class!..

"How can your tongue frame such words! They have stolen ten oaks from you. Stolen! 'To prison with them!'

"Why, if they had taken not your oaks alone but everything that is in this house, they would only have taken what is theirs: made by them and their brothers, but certainly not by you! 'Stolen oaks!' But for ages you have been stealing from them, not oaks but their lives, and the lives of their children, their womenfolk and their old men – who withered away before their time – only because they were deprived of the land God gave to them in common with all men, and they were obliged to work for you.

"Only think of the life those millions of men have lived and are living, and of how you live! Only consider what they do, supplying you with all the comforts of life, and of what you do for them, depriving them of everything – even of the possibility of supporting themselves and their families! All you live on – everything in this room, everything in this house, and in all your splendid cities, all your palaces, all your mad, literally mad, luxuries – has been made, and is still continually being made, by them.

"And they know this. They know that these parks of yours, and your race-horses, motor cars, palaces, dainty dishes and finery, and all the nastiness and stupidity you call 'science' and 'art' – are purchased with the lives of their brothers and sisters. They know and cannot help knowing this. Then think what feelings these people would have towards you, if they were like you!

"One would suppose that, knowing all you inflict on them, they could not but hate you from the bottom of their souls, and could not help wishing to revenge themselves on you. And you know there are tens of millions of them, and only some thousands of you. But what do they do?.. Why, instead of crushing you as useless and harmful reptiles, they continue to repay your evil with good, and live their laborious and reasonable, though hard life, patiently biding the day when you will become conscious of your sin and will amend your ways. But instead of that, what do you do? From the height of your refined, self-confident immorality, you deign to stoop to those 'depraved, coarse people.' You enlighten them, and play the benefactor to them; that is to say, with the means supplied to you by their labour, you inoculate them with your depravity, and blame, correct, and best of all 'punish' them, as unreasoning or vicious infants bite the breasts that feed them.

"Yes, look at yourselves, and consider what you are and what they are! Realise that they alone live, while you, with your Doúmas, Ministries, Synods, Academies, Universities, Conservatoires, Law Courts, armies, and all such stupidities and nastinesses, are but playing at life, and spoiling it for yourselves and others. They, the people, are alive. They are the tree, and you are harmful growths – fungi on the plant. Realise, then, all your insignificance and their grandeur! Understand your sin, and try to repent, and at all costs set the people free…"

"How well he speaks!" thought I. "Can it be a dream?"

And as I thought that, I awoke.

This dream set me again thinking about the land question: a question of which those who live constantly in the country, among a poverty-stricken agricultural peasant population, cannot help thinking. I know I have often written about it; but under the influence of that dream, even at the risk of repeating myself, I once more felt the need to express myself. Carthago delenda est. As long as people's attitude towards private property in land remains unchanged, the cruelty, madness and evil of this form of the enslavement of some men by others, cannot be pointed out too frequently.

People say that land is property, and they say this because the Government recognises private property in land. But fifty years ago the Government upheld private property in human beings; yet a time came when it was admitted that human beings cannot be private property, and the Government ceased to hold them to be property. So it will be with property in land. The Government now upholds that property, and protects it by its power; but a day will come when the Government will cease to acknowledge this kind of property, and will abolish it. The Government will have to abolish it, because private property in land is just such an injustice as property in men – serfdom – used to be. The difference lies only in the fact that serfdom was a direct, definite slavery, while land-slavery is indirect and indefinite. Then Peter was John's slave, whereas now Peter is the slave of some person unknown, but certainly of him who owns the land Peter requires in order to feed himself and his family. And not only is land-slavery as unjust and cruel a slavery as serfdom used to be, it is even harder on the slaves, and more criminal on the part of the slave-holders. For under serfdom – if not from sympathy, then at least from self-interest – the owner was obliged to see to it that his serf did not wither away and die of want, but to the best of his ability and understanding he looked after his slaves' morality. Now the landowner cares nothing if his landless slave withers away or becomes demoralised; for he knows that however many men die or become depraved at his work, he will always be able to find workmen.