Alexandr Ivanitch gave a constrained smile and rubbed his forehead with his hand.

“But happily it fell beside me and only caught this side a little. . . .  It tore off coat, shirt and skin, you know, from this side. . . .  The force of it was terrific.  I was unconscious after it.  They got me out and sent me to the hospital.  I was there four months, and the doctors there said I should go into consumption.  I always have a cough now and a pain in my chest.  And my psychic condition is terrible. . . .  When I am alone in a room I feel overcome with terror.  Of course, with my health in that state, to be a mining foreman is out of the question.  I had to give up the school of mines. . . .”

“And what are you doing now?” I asked.

“I have passed my examination as a village schoolmaster.  Now I belong to the orthodox church, and I have a right to be a teacher.  In Novotcherkassk, where I was baptized, they took a great interest in me and promised me a place in a church parish school.  I am going there in a fortnight, and shall ask again.”

Alexandr Ivanitch took off his overcoat and remained in a shirt with an embroidered Russian collar and a worsted belt.

“It is time for bed,” he said, folding his overcoat for a pillow, and yawning.  “Till lately, you know, I had no knowledge of God at all.  I was an atheist.  When I was lying in the hospital I thought of religion, and began reflecting on that subject.  In my opinion, there is only one religion possible for a thinking man, and that is the Christian religion.  If you don’t believe in Christ, then there is nothing else to believe in, . . . is there?  Judaism has outlived its day, and is preserved only owing to the peculiarities of the Jewish race.  When civilization reaches the Jews there will not be a trace of Judaism left.  All young Jews are atheists now, observe.  The New Testament is the natural continuation of the Old, isn’t it?”

I began trying to find out the reasons which had led him to take so grave and bold a step as the change of religion, but he kept repeating the same, “The New Testament is the natural continuation of the Old”—­a formula obviously not his own, but acquired—­ which did not explain the question in the least.  In spite of my efforts and artifices, the reasons remained obscure.  If one could believe that he had embraced Orthodoxy from conviction, as he said he had done, what was the nature and foundation of this conviction it was impossible to grasp from his words.  It was equally impossible to assume that he had changed his religion from interested motives:  his cheap shabby clothes, his going on living at the expense of the convent, and the uncertainty of his future, did not look like interested motives.  There was nothing for it but to accept the idea that my companion had been impelled to change his religion by the same restless spirit which had flung him like a chip of wood from town to town, and which he, using the generally accepted formula, called the craving for enlightenment.