Unexpected and important as his conversation with Simonson and Katusha that evening had been, he did not dwell on it; his situation in relation to that subject was so complicated and indefinite that he drove the thought from his mind.  But the picture of those unfortunate beings, inhaling the noisome air, and lying in the liquid oozing out of the stinking tub, especially that of the boy, with his innocent face asleep on the leg of a criminal, came all the more vividly to his mind, and he could not get it out of his head.

To know that somewhere far away there are men who torture other men by inflicting all sorts of humiliations and inhuman degradation and sufferings on them, or for three months incessantly to look on while men were inflicting these humiliations and sufferings on other men is a very different thing.  And Nekhludoff felt it.  More than once during these three months he asked himself, “Am I mad because I see what others do not, or are they mad that do these things that I see?”

Yet they (and there were many of them) did what seemed so astonishing and terrible to him with such quiet assurance that what they were doing was necessary and was important and useful work that it was hard to believe they were mad; nor could he, conscious of the clearness of his thoughts, believe he was mad; and all this kept him continually in a state of perplexity.

This is how the things he saw during these three months impressed Nekhludoff:  From among the people who were free, those were chosen, by means of trials and the administration, who were the most nervous, the most hot tempered, the most excitable, the most gifted, and the strongest, but the least careful and cunning.  These people, not a wit more dangerous than many of those who remained free, were first locked in prisons, transported to Siberia, where they were provided for and kept months and years in perfect idleness, and away from nature, their families, and useful work—­that is, away from the conditions necessary for a natural and moral life.  This firstly.  Secondly, these people were subjected to all sorts of unnecessary indignity in these different Places—­chains, shaved heads, shameful clothing—­that is, they were deprived of the chief motives that induce the weak to live good lives, the regard for public opinion, the sense of shame and the consciousness of human dignity.  Thirdly, they were continually exposed to dangers, such as the epidemics so frequent in places of confinement, exhaustion, flogging, not to mention accidents, such as sunstrokes, drowning or conflagrations, when the instinct of self-preservation makes even the kindest, most moral men commit cruel actions, and excuse such actions when committed by others.

Fourthly, these people were forced to associate with others who were particularly depraved by life, and especially by these very institutions—­rakes, murderers and villains—­who act on those who are not yet corrupted by the measures inflicted on them as leaven acts on dough.