and when such a night was found, the operation was commonly performed with success. During the hours of darkness a tree would be felled, stripped of its branches, dragged into the village, and cut up into firewood, and at sunrise the actors would be tranquilly sleeping on the stove as if they had spent the night at home. In recent years the judicial authorities have done much towards putting down this practice and eradicating the loose conceptions of property with which it was connected.
For the female part of the population the winter used to be a busy time, for it was during these four or five months that the spinning and weaving had to be done, but now the big factories, with their cheap methods of production, are rapidly killing the home industries, and the young girls are not learning to work at the jenny and the loom as their mothers and grandmothers did.
In many of the northern villages, where ancient usages happen to be preserved, the tedium of the long winter evenings is relieved by so-called Besedy, a word which signifies literally conversazioni.
A Beseda, however, is not exactly a conversazione as we understand the term, but resembles rather what is by some ladies called a Dorcas meeting, with this essential difference, that those present work for themselves and not for any benevolent purposes. In some villages as many as three Besedy regularly assemble about sunset;
one for the children, the second for the young people, and the third for the matrons. Each of the three has its peculiar character. In the first, the children work and amuse themselves under the superintendence of an old woman, who trims the torchand endeavours to keep order. The little girls spin flax in a primitive way without the aid of a jenny, and the boys, who are, on the whole, much less industrious, make ****** bits of wicker-work.
Formerly--I mean within my own recollection--many of them used to make rude shoes of plaited bark, called lapty, but these are being rapidly supplanted by leather boots. These occupations do not prevent an almost incessant hum of talk, frequent discordant attempts to sing in chorus, and occasional quarrels requiring the energetic interference of the old woman who controls the proceedings. To amuse her noisy flock she sometimes relates to them, for the hundredth time, one of those wonderful old stories that lose nothing by repetition, and all listen to her attentively, as if they had never heard the story before.
The torch (lutchina) has now almost entirely disappeared and been replaced by the petroleum lamp.
The second Beseda is held in another house by the young people of a riper age. Here the workers are naturally more staid, less given to quarrelling, sing more in harmony, and require no one to look after them. Some people, however, might think that a chaperon or inspector of some kind would be by no means out of place, for a good deal of flirtation goes on, and if village scandal is to be trusted, strict propriety in thought, word, and deed is not always observed. How far these reports are true I cannot pretend to say, for the presence of a stranger always acts on the company like the presence of a severe inspector. In the third Beseda there is always at least strict decorum. Here the married women work together and talk about their domestic concerns, enlivening the conversation occasionally by the introduction of little bits of village scandal.
Such is the ordinary life of the peasants who live by agriculture;
but many of the villagers live occasionally or permanently in the towns. Probably the majority of the peasants in this region have at some period of their lives gained a living elsewhere. Many of the absentees spend yearly a few months at home, whilst others visit their families only occasionally, and, it may be, at long intervals. In no case, however, do they sever their connection with their native village. Even the peasant who becomes a rich merchant and settles permanently with his family in Moscow or St.
Petersburg remains probably a member of the Village Commune, and pays his share of the taxes, though he does not enjoy any of the corresponding privileges. Once I remember asking a rich man of this kind, the proprietor of several large houses in St.
Petersburg, why he did not free himself from all connection with his native Commune, with which he had no longer any interests in common. His answer was, "It is all very well to be free, and I
don't want anything from the Commune now; but my old father lives there, my mother is buried there, and I like to go back to the old place sometimes. Besides, I have children, and our affairs are commercial (nashe dyelo torgovoe). Who knows but my children may he very glad some day to have a share of the Commune land?"
In respect to these non-agricultural occupations, each district has its specialty. The province of Yaroslavl, for instance, supplies the large towns with waiters for the traktirs, or lower class of restaurants, whilst the best hotels in Petersburg are supplied by the Tartars of Kasimof, celebrated for their sobriety and honesty.
One part of the province of Kostroma has a special reputation for producing carpenters and stove-builders, whilst another part, as I
once discovered to my surprise, sends yearly to Siberia--not as convicts, but as free laborours--a large contingent of tailors and workers in felt! On questioning some youngsters who were accompanying as apprentices one of these bands, I was informed by a bright-eyed youth of about sixteen that he had already made the journey twice, and intended to go every winter. "And you always bring home a big pile of money with you?" I inquired. "Nitchevo!"
replied the little fellow, gaily, with an air of pride and self-