I made his acquaintance accidentally; the chance which led to it was caused by the peculiar conditions of the Yakut spring. My readers will probably only have a very imperfect knowledge of the Yakut spring. From the middle of April onwards the sun begins to be pretty powerful in Yakutsk; in May it hardly leaves the horizon for a few hours and is roasting hot; but as long as the great Lena has not thrown off the shackles of winter, and as long as the huge masses of unmelted snow are lying in the taiga,[1] you can see no trace of spring. The snow is not warmed by the earth, which has been frozen hard to the depth of several feet, and this thick crust of ice opposes determined resistance to the lifegiving rays, and only after long, patient labour does the sun succeed in awakening to new life the secret depths of the taiga and the queen of Yakut waters, 'Granny Lena', as the Yakut calls the great river. [Footnote 1: Primaeval forest.] In the last days of the month of May, when this battle of vitalizing warmth against the last remnants of the cruel winter is nearing its end, the newly arrived European witnesses a scene which is without parallel anywhere in the west. Every sound resembling a report, however distant and indistinct, has a wonderful effect upon the people out in the open; children and the aged, men and women are suddenly rooted to the spot, turn to the east towards the river, crane their necks and seem to be listening for something. If the peculiar sounds cease or turn out to be caused accidentally, everybody quietly goes home. But if the reports continue, and swell to such dimensions that the air seems filled with a noise like the firing of great guns or the rolling of thunder, accompanied by subterranean rushing like the coming of a great gale, then these silent people become unusually animated. Joyful shouts of 'The ice is cracking! the river is breaking! do you hear?' are heard from all sides; eagerly and noisily the people run in all directions to carry the news into the farthest cottages. Everybody knocks at the doors he passes, be they his friends' or a stranger's; and calls out the magic word 'The Lena is breaking!' These words spread like wildfire in many tongues through far-off houses, yurtas and Yakut settlements, and whoever is able to move puts on his furs and runs to the banks of the Lena. A dense crowd is thronging the banks, watching in fascination one of the most beautiful natural phenomena in Siberia. Gigantic blocks of ice, driven down by the powerful waves of the broad river, are packed to the height of houses—of mountains; they break, they crash; covered with myriads of small needles of ice, they seem to be floating in the sun, displaying a marvellous wealth of colour. But one must have lived here for at least one winter to understand what it is that drives this crowd of human beings to the river banks. It is not the magnificent display of nature that attracts them. In the long struggle against winter these people have exhausted all their strength; for many months' they have been awaiting the vivifying warmth with longing and impatience, now they hasten hither to witness the triumph of the sun over the cruel enemy. An intense, almost childlike joy is depicted on the yellow faces of the Yakuts, their broad lips smile good-naturedly and appear broader still, their little black eyes glow like coals. The whole crowd is swaying as if intoxicated. 'God be praised! God be praised!' they call to each other, turn towards the huge icebergs which are now being destroyed by the friendly element, and shout and rejoice over the defeat of the merciless enemy, driven, crushed and annihilated by the inexorable waves. When the ice-drifts on the Lena have come to an end, the earth quickly thaws, although only to a depth of two feet. But nature makes the most of the three months of warmth. Within a comparatively short time everything develops and unfolds. The great plain of Yakutsk offers a charming spectacle; it is fertile, and here and there cultivation already begins to show. Birchwoods, small lakes, brushwood and verdant fields alternate and make the whole country look like a large park, framed by the silver ribbon of the Lena. The surrounding gloom of the taiga emphasizes the natural beauty of the valley. This smiling plain in the midst of the wide expanse reminds one of an oasis in the desert. The Yakut is by far the most capable of the Siberian tribes; he values the gifts of the life-giving sun and enjoys them to the full. When he escapes from his narrow, stinking winter-yurta he fills his hitherto inhospitable country with life and movement; his energy is doubled, his vitality pulsates with greater strength and intensity. When the 'Ysech', the feast of spring, is over, the animated mood of the population does not abate in the least. The 'strengthening kumis', the ambrosia of the Yakut gods, does not run dry in the wooden vessels, for luxuriant grass covers the ground, and cows and mares give abundant milk. The sight of the lovely plain and the joyful human beings delighting in the summer had revived me also. This was my first summer in Yakutsk, and I responded to it with my whole being. Daily I went for walks to look at the beauty of the surrounding world, daily I took my sun bath. My walks usually led me to one of the Yakut yurtas; they are at long distances from each other, lonely and scattered over the whole country. You find them in whatever direction you may choose. Cold milk and kumis can be had in all these yurtas. It is true both have the nasty smell which the stranger in this part of the world calls 'Yakut odour'; but during the long winter when milk other than from Yakut yurtas was hard to procure, I had got used to this specific smell, so that now it only produced a mild nausea. One of the many yurtas had taken my fancy, for it was charmingly situated close to the woods in a corner of the raised banks of a long stretch of lake. It belonged to an aged Yakut, well deserving of the honourable designation 'ohonior', given to all the Yakut elders. The old man was living there with his equally aged wife and a young fellow, a distant relation of his. Two cows and a calf, a few mares and a foal constituted all their wealth. All the Yakuts are very inquisitive and loquacious. But my friend, the honourable 'ohonior ', possessed these qualities in an unusually high degree, and as he was able to speak broken Russian, I often took occasion to call in for a little talk. First of all he wished to know who I was, where I came from and what was my business here. Towards the Russians, whether strangers or natives of Siberia, the Yakuts are always on their guard and excessively obsequious. Every Russian, however poorly dressed, is always the 'tojan', the master. Their behaviour towards the Poles, on the other hand, is very friendly. No Yakut ever took the information that I was not a Russian but a 'Bilak'—Polak—with indifference. 'Bilak? Bilak? Excellent brother!' exclaimed even the most reticent among them. The 'ohonior' and I therefore soon became friends, and when he learned that in addition I was versed in the art of writing and might be employed as secretary to the community and draw up petitions to the 'great master'—the 'gubernator'—my value was immensely increased, and this respect saved me from too great an intimacy. Owing to this consideration I was always offered the best milk and kumis, and when the old woman handed me a jug she carefully wiped it with her fingers first, or removed every trace of dirt with her tongue. One day when I called in passing to drink my kumis, I found the 'ohonior' unusually excited; he was not only talkative, but also in very great spirits. His tongue was a little heavy, although he showed no sign of old age. It turned out that my honourable host had just returned from the town, where he had indulged in vodka to warm his feeble frame. 'The Bilaks are good, are all good,' he stammered, while he crammed his little pipe with tobacco, 'every Bilak is a clerk, or at least a doctor, or even a smith, as good as a Yakut one. You are a good man too, and you must be a good clerk; we all love the Bilaks, a Sacha[1] never forgets that the Bilak is his brother. But will you believe it, brother, it is not long since this is so? I myself was afraid of the Bilaks as of evil spirits until about fifteen years ago, and yet I am so old that the calves have grazed off the meadows seventy times before my eyes. When I saw a Bilak, I would run like a hare wherever my feet would carry me—into the wood or into the bushes, never mind where, so long as I could escape from him. And not only I but everybody dreaded the Bilaks, for, you see, people told each other dreadful things about them, that they had horns and slew everybody, and so on.' [Footnote 1: The name by which the Yakuts call themselves.] I ascertained that these fairy-tales had had their origin in the town, and reproached the old man for his credulity, but he bridled up at once. 'Goodness gracious! do you think we believed all that on hearsay? I don't know about other people, but I and all my neighbours believed it because our forefathers knew for certain that every Bilak was terrible and dangerous.' The old man refreshed himself from the jug and continued: 'Do you see, it was like this. My father was not yet born, my grandfather was a little fellow for whom they were still collecting the "Kalym"[1] when there came to this neighbourhood a Bilak with eyes of ice,[2] a long beard and long moustaches; he settled here, not in the valley but up on yonder mountainside in the taiga. That was not taiga, as you see it now, but thick and wild, untouched by any axe. There the Bilak found an empty yurta and settled in it.' [Footnote 1: The price for the future wife which is paid in cattle and horses; it is collected early in the boy's life.] [Footnote 2: The black-eyed Yakuts speak thus of the blue-eyed races.] 'But he had no sooner gone to live there than the taiga became impassable at a distance of ten versts round the cottage. The Bilak ran about with his gun in his hand, and when he caught sight of anyone he covered him with his gun, and unless the man ran away he would pop at him—but not for fun, he didn't mind whom he shot, even if it were a Cossack. What he lived on? The gods of the taiga know! Nobody else did. Every living thing shunned him like the plague. Those who caught sight of him in the forest when he ran about like a devil said that at first he wore clothes such as the Russian gentlemen wear who know how to write, but later on he was dressed in skins which he must have tanned himself. People said he got to look more and more terrible and wild. His beard grew down to his waist, his face got paler and paler and his eyes burnt like flames. Some years passed. Then one winter, at the time of the worst frosts, when a murderous "chijus" broke,[1] he was not seen for several days. As a rule he had been observed from a distance, so the people gave notice in the town that someone should come and ascertain what had happened to him. [Footnote 1: A column of frozen air, moving southwards. After a chijus, corpses of frozen people are generally found.] 'They came and closed in upon the cottage carefully. There was the Bilak on the bed in his furs, all covered with snow, and in his hand he held a cross. The Bilak was dead; perhaps hunger had killed him, perhaps the frost, or maybe the devil had taken him. Now tell me, was there no reason for us to be afraid of the Bilaks? Here was only a single one who drove all the neighbourhood to flight, and now all of a sudden a great many of you arrived? He! he! he! You know how to write, brother, but you are yet very young! So you thought people had no good reasons for their fears? Well, you see, you were mistaken. A Sacha is cleverer than he looks!' This legend of a Pole who could not bear to look upon human beings—a legend I repeatedly heard again later—made a deep impression upon me. These woods, these fields where I was walking now had perhaps been haunted by the unfortunate man, driven mad and wild with excess of sorrow. Had his troubles been beyond endurance or had he been unable to bear the sight of human wickedness and human misery? Or was it the separation from his home, from those dear to him, that had broken him? Dominated altogether by these thoughts, I returned to the town without paying heed to anything around me. I was walking fast, almost at a run, when a long-drawn call coming from somewhere close by struck upon my ear: 'Kallarra! Kallarra!' At first I neither understood the call nor whence it came, but on frequent repetition it dawned upon me that it proceeded from the bushes at a little distance in front of me, and that it was meant to be the Yakut call 'Come here, come here, brother!' I even divined, as I came nearer, what manner of man it was that was calling. No Yakut, no Russian, be he a native or a settler, could have mispronounced this Yakut word so badly; it should have been 'Kelere!' Only my countrymen, the Masurs, could do such violence to the beautiful, sonorous Yakut language. During my long sojourn in Yakutsk I have never met a Masurian peasant who pronounced this word otherwise than 'Kallarra'. Indeed, there he was, behind the bushes beyond a bridge spanning the marsh or dried-up arm of the Lena—a man in the ordinary clothes of deported criminals; he agitated his arms violently, and continually repeated his call 'Kallarra'! This was addressed to a Yakut who became visible on the outskirts of the brushwood, but it was in vain, for the wary Yakut had no intention of drawing nearer. The caller must have realized this, for when he arrived at the bridge he called once more 'Kalarè! you dog!' Then he ceased and only swore to himself: 'May you burst, may you swell, you son of a dog!' When he noticed me, he stood still. I came up to him and greeted him in Polish, 'Praised be Jesus Christ!' The peasant could not get over his amazement. 'Oh Jesus! where do you come from, sir?' he cried. We soon made friends. He lived somewhere in an uluse,[1] and had gone into the town to hire himself out for work in the gold mines; he had secured work and was to start at once, driving a herd of cattle to his new abode. He was grazing them when I met him, and as some of them had gone astray, and he was unable to drive them all across the bridge singlehanded, he was waiting for someone to come along and help him. I gladly lent him a hand, and when the herd had been got across the bridge and was quietly going along, we began to talk. I asked him with whom he was lodging. [Footnote 1: A settlement consisting of several yurtas.] 'With Kowalski,' he said. I knew all the Poles in Yakutsk, but I had never heard of Kowalski. 'Well, I mean Kowalski the carpenter.' Still I did not know whom he meant. 'Who are his friends? whom does he go to see?' I inquired. 'He is peculiar. They all know him, but he does not go to see them.' 'How do you mean: he does not go to see them?' 'How should he go to see them? He has got clump feet, he has lost his toes with frostbite. When the wounds are closed he can just manage, but when they are open he cannot even move about in his room.' 'How does he manage to live?' 'He does a little carpentering; he has a beautiful workshop and all sorts of tools, but I tell you when he can't stand on his feet he can't do carpentering. Then he is glad when people come and give him orders for brushes—he can make beautiful brushes as well—for sweeping rooms or for brushing clothes. But the rooms here are not swept much, and people rarely brush their clothes either. Now he is ill again.' 'Where does he come from? How long has he been here?' 'He has been here a long time, there were only a few like us when he came. But where he comes from, who he is—I see you don't know Kowalski, or else you wouldn't ask. For you see, when I ask him, or one of the gentlemen, or even the priest, who comes from Irkutsk, he only answers: "Brother, God knows very well who I am and where I come from, but it serves no purpose and is quite unnecessary that you should know it too!" There you are! That's like him. So nobody asks him.' I inquired very particularly all the same where Kowalski lived. In my imagination the 'Bilak' of the legend who fled from men and this lonely carpenter were blended into one personality, I could not say why. I felt that there must be a mysterious connexion as between all things repeating themselves in the circle of time. Perhaps the great sorrow which—I imagined—had died at the death of the Bilak was still living on quite close to me, in a different shape, but just as great, no less unbearable and fateful to him in whom it now dwelt. Since that day I had often guided my steps in the direction of Kowalski's yurta. No fresh shavings were added to the old ones lying about near the door and the little windows. They grew drier and blacker every day; perhaps the man who had thrown them there…. I had not the courage to enter. I kept on waiting for another day when perhaps fresh shavings would be added, but none appeared and no noises of work were audible. At last I made up my mind not to put it off any longer. I left my home with this decision and had already reached a corner of his yurta, when I heard a trembling, weak but pleasant voice singing. I sat down on the bench in front of the yurta, and I could distinctly hear every word of a sentimental, gently melancholy little ditty which had once been very popular in Poland: 'When the fields are fresh and green. And the spring revives the world.' But after the third verse the singing suddenly ceased and a voice called out gloomily: 'Doggy, go and bark at the Almighty!' At first I did not know what this peculiar command meant, but after a short pause I heard the thin bark of a dog, and as the gate of the enclosure was open I drew nearer and saw in the wide open door of the yurta a small black dog, tiny and light, repeatedly raising itself on its hindlegs and barking up at the blue sky while it jumped and turned about. Of course I went away and put off my visit to a more suitable occasion. At last I saw him. He was of middle stature, quite greyheaded, and he looked very neglected. The ashen complexion common to all exiles distinguished him in a high degree, so that it gave me pain to look into his face with the black shadows. If he had not been talking, and moving about, it would have been hard to guess that one was looking at a living being. And yet, glances like lightning would sometimes dart from the large eyes surrounded by broad, dark circles, and they showed that death had not yet numbed the inner life of this moving corpse, but that he was still capable of emotion. As long as he was sitting I could bear the sight of his suffering face, but when he got up I had to turn away my eyes, for then his clump-feet seemed to cause him the greatest agony. He spoke Polish correctly and with a pure accent. He carefully avoided any direct or indirect allusion to his past, and shrank equally from information about his native country. He talked exclusively about the present, principally about his dog, with whom he held long conversations. Only once in the course of the few weeks during which I visited him did he get animated: that was when I mentioned Plotsk; his eyes shone as with a hidden fire while he asked: 'Do you know that part?' I answered that I had lived there for a year, and he said, half to himself: 'I suppose it is all quite changed, so many years have passed. You probably were not born at the time when I came to Siberia. In what part of the province did you stay?' 'Not far from Raciaz.' He opened his mouth, but he felt he had said too much, or that I was listening with curiosity; enough—he only uttered a long-drawn 'Oh…' and was silent again. This was the only allusion Kowalski ever made to his past. I felt inclined to draw him out, but he knew how to parry these attempts in a delicate way by calling his dog and saying to him while he caressed him: 'Go, bark at the Almighty!' And the obedient creature would continue for a long time to bark at the sky. As soon as Kowalski gave this order, it was a sure sign that he would not open his mouth except for conversation about his dog, of which he never tired. Although this dog was quite ordinary, he was in several ways distinguished from his Yakut brothers. For one thing he had no name and was simply addressed as 'Doggy', though he was his master's pet and was attached to the house and enclosure. 'Why didn't you give your dog a name?' I asked casually. 'What's the good of a name? If people had not invented so many names and called each other simply "Man", they would perhaps remember better that we are all men together.' So the dog remained nameless. He was of a graceful and delicate build and fast, quite unlike the heavier, thickset, thick-coated native dogs; his hair was short, soft, and silky. His appearance had condemned him to an isolated and lonely life. Attempts at participation in the canine social life had failed deplorably; he had returned from these expeditions lame and bleeding all over, and after some vain repetitions he had given up the hope of satisfying his social instincts and did not leave the enclosure any more. He was surprisingly sedate for his delicate organism and thin, mobile little frame, but this was not the calm sedateness of the strong, shaggy Yakut dogs, against whom he obviously harboured a certain hatred and bitterness, because these big, powerful creatures would not recognize the rights of the weak. Except for his master, he showed no affection for anyone and accepted no favours—perhaps he had no belief in them, and only responded to a caress with a low growl. Some weeks passed and Kowalski was no better, on the contrary he seemed to get worse with every day, and we were all convinced that this illness was his last. God knows whether he was equally convinced, but he certainly had a foreboding of his death, for he hardly ever talked now. For a few days longer he obstinately struggled against the weakness which was overpowering him, and walked about his yurta, even tinkered at some brushes which he had begun; at last he gave it up and took to his bed. One morning, when I had just sat down to my breakfast, the locksmith Wladyslaw Piotrowski, Kowalski's nearest friend, came to my window and asked me to accompany him to our patient. 'It might ease his last hour when he sees that he is not quite forsaken,' said the kind man. 'Perhaps you would like to take a book with you,' he added. I took the New Testament and went with him. 'Is he so very bad?' I asked on the way. 'I should think so; he looks quite black and says himself that he is sure he will die to-day.' We soon arrived at Kowalski's yurta. There was no trace of the usual sick-room smell of medicines, for Kowalski believed neither in doctors nor in medicines. But an air of sadness and desolation pervaded the room. The little dog lay curled up under the bed, from which, notwithstanding the open window, an unpleasant smell reminded one that the sick man was no longer able to get up. He looked so unlike a living being that we concluded, on entering and seeing him lying there with his eyes closed, that he was dead. The locksmith went up to the bed, put his hand under the bedclothes and touched his feet; they were cold. But Kowalski called out loudly and emphatically as I had never heard him before: 'I am alive! I am glad that you have come, for I should like to speak to you of death.' The haste and anxiety with which these words were uttered bore out our premonition that we had only just come in time; we looked at each other; Kowalski caught this look and understood it. 'I know,' he said, 'that I shall die soon, it would be vain to hide from myself what I can see quite clearly. That is why I want to speak to you. I was afraid no one would come… I was afraid no one would hear what I have got to say and that he whom you call the Merciful God would take away my power of speech… I thank you for your thought. May you not be lonely either when your hour of death calls you from an unhappy life.' Kowalski stopped; only his brow, which was alternately contracted and smoothed, showed that the dying man was trying with his last remnant of strength to collect his thoughts and to retain the last spark of life. It was early morning, and the sun threw two great sheaves of golden rays through the window on to the wall where the bed stood. From the wide expanse of fields and the archipelago of islands in the river, redolent with luxurious vegetation, life and the echoes of life and movement emanated like a melodious song, a great hymn of thanksgiving in the bright sunshine; it penetrated to the bed of the dying man and formed an indescribable contrast to what was passing inside the yurta. This brightness, this noise as of a great song of life, was like an irony, like scorn levelled at the deathbed of this living corpse…. Meanwhile Kowalski had begun to speak. 'Long ago,' he said—'it must be about forty years—I was exiled to the steppes of Orenburg. I was young and strong, I trusted in God and had confidence in men and in myself. I may have been right or I may have been wrong, but I thought it was my duty not to leave my energy to the chance of fate, but to try and find a wider field of activity than was open to me in this country. Homesickness too urged me on, and after two years I escaped…. 'I was punished by being sent to Tomsk, but this did not daunt me. I started my life afresh with renewed energy, lived on bread and water until I had saved enough for what I needed, and escaped again…. 'For this second flight I was punished as an obstinate backslider, and it took several years before I could make another attempt, but that time I got farther away than before. It was an unusually hard winter, I had no money and only insufficient clothing. My feet were frostbitten, and I lost my toes. That was a hard blow, especially as they sent me beyond the Yenessi this time. 'My situation was difficult; the country was dreary and desolate, it was hard to earn a living. But although I had no toes I managed to learn a trade or two, and one or the other used to bring me in a little income, small but sure. 'This time I waited six years, then, without regard for the state of my feet, I started off again…. 'You see, I had no more confidence in my strength. I was ill and broken, it was not the same goal as before that drew me westwards…. I wanted to die there… to die there…. 'I dreamt of dying on my mother's grave as of a great happiness. 'My life had been such that no one except my mother had ever been good to me; I had had no sweetheart, no wife, no children…. 'And now, feeling weak and forsaken, I longed for the grave of this one being who had loved me. 'In sleepless nights I felt her hand touching my head, her kiss and the hot tears with which she took her last leave of me, conscious perhaps that our separation would be eternal. I do not know even now whether the longing for my mother or for my native land was the stronger. But it was a hard pilgrimage this time. I could not walk fast because of the wounds on my feet which kept breaking open. I often had to hide for days in the woods like a wild animal. 'Vultures and crows[1]—ill omens of the end—circled over my head, scenting their prey. Worn out with hunger I broke down from time to time, and…fool that I was, I always prayed. I implored the Almighty God, the merciful God, the just God, the God of the poor, the God of the forsaken: [Footnote 1: Siberian fugitives look upon them with superstition.] '"Help me, have mercy on me! Gracious Father! send me death, I ask for no other mercy than death! I will give it to myself, but only there…." 'Two years passed before I reached the province of Perm. I had never before got so far. My heart began to beat joyously, in my head there was only one thought: "I shall see my beloved native soil, and I shall die at my beloved mother's grave." When I left the Ural behind me I definitely believed in my salvation, I threw myself down upon the ground, and for a long, long time I lay there, sobbing and thanking God for His grace and His mercy. But He, the Merciful, was only preparing His last blow, and that same day…. Then they took me as far as Yakutsk!… 'Why did I live on so long in this misery? 'Why did I wait here for such an end as this? 'Because I wanted to see what God intended to do to me. 'Now see what He has made of a human being who trusted Him like a child, who has never known what happiness in this world meant, nor demanded it, who has never received love from anyone but his mother and, although maimed and crippled, has worked hard until the end, never stretched out his hands for alms, never stolen or coveted his neighbours' possessions, who has ever given away the half of what he had… see what He has made of me!… 'That is why I hate Him, no longer trust in Him….I don't believe in His Saints or His Judgment or His Justice; hear me, brothers, I call you to witness in the hour of my death, so that you should know it and can testify to it before Him when you die.' He raised himself with an effort, stretched out his hands towards the sun and called with a loud voice: 'I, a dying worm, truly acknowledge Thee to be the God of the satiated, the God of the wicked, the God of the impure, and that Thou hast ruined me, a guiltless man!…' The sun had risen higher and was now gilding the bed of pain of this living skeleton—terrible to behold in his loose skin. When he sank back exhausted, we were shocked, for we thought that he would give up the ghost before we had time to comfort him and ease his last hour. 'Let us pray for him,' whispered the locksmith. We knelt down; with trembling hands I pulled out the book; it opened of itself where a bookmarker had been placed at the fifteenth chapter of the Gospel of St. John. Raising my voice I began to read: 'I am the true Vine and My Father is the Husbandman.' The dying man's chest heaved violently, his eyes were closed. He was now quite covered by the golden rays; it seemed as if the sun meant to reward him at the last moment for his hard life, so closely did the rays hug him, warming his stiff limbs, calming him, kissing him as a mother kisses and caresses her drowsy child and wraps it round with her own warmth. Kowalski was still alive. I continued to read the words of Christ, so full of power and faith and deep, blessed hope: 'If the world hate you, ye know that it hated Me before it hated you…' The inspiring words of the Comforter of sufferers and the caress of the vivifying light eased the dying man's pain. He opened his eyes and two great tears welled forth—the last tears which this man had to spare. The rays of the sun kissed the tears on his ashen countenance and made them shine with divine light; it seemed as if they endeavoured to present to their Creator in pure colours the burning fire which had consumed this man and was concentrated in his tears. I read on: 'Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy…' The dying man tried to lift his hands, they fell back powerless, but he murmured in a low, distinct voice: 'Lord, by Thy pain forgive me!' I could not read further. In silence we knelt, and the dog stood between us, puzzled and looking at his master. Once more the dying man's eyes turned towards us, he opened his mouth, and we heard him say yet more slowly and weakly: 'Doggy, do not bark at the Almighty.' The faithful creature threw himself whining upon his master's limp hand, from which the life had already fled. Kowalski's eyes closed, a short, dull rattle came from his throat, his chest sank back, he stretched himself a little: the life of suffering was ended. When we recovered ourselves we heard the violent barking of the dog, who, without understanding his master's last wish, was faithfully carrying out the sole duty of his life. He barked and growled incessantly, and came back from time to time to the bed and his master's limply hanging hand in expectation of the usual caress. But his master lay immovable, the cold hand hung stiffly; exhausted and hoarse the dog ran out again into the enclosure. We left; but at a long distance from the yurta we could still hear the barking of the senseless creature.