by
Nikolai Gogol

(The “Viy” is a monstrous creation of popular fancy. It is the name which the inhabitants of Little Russia give to the king of the gnomes, whose eyelashes reach to the ground. The following story is a specimen of such folk-lore. I have made no alterations, but reproduce it in the same simple form in which I heard it. — Author’s Note.)

I

As soon as the clear seminary bell began sounding in Kieff in the morning, the pupils would come flocking from all parts of the town. The students of grammar, rhetoric, philosophy, and theology hastened with their books under their arms over the streets.

The “grammarians” were still mere boys. On the way they pushed against each other and quarrelled with shrill voices. Nearly all of them wore torn or dirty clothes, and their pockets were always crammed with all kinds of things — push-bones, pipes made out of pens, remains of confectionery, and sometimes even young sparrows. The latter would sometimes begin to chirp in the midst of deep silence in the school, and bring down on their possessors severe canings and thrashings.

The “rhetoricians” walked in a more orderly way. Their clothes were generally untorn, but on the other hand their faces were often strangely decorated; one had a black eye, and the lips of another resembled a single blister, etc. These spoke to each other in tenor voices.

The “philosophers” talked in a tone an octave lower; in their pockets they only had fragments of tobacco, never whole cakes of it; for what they could get hold of, they used at once. They smelt so strongly of tobacco and brandy, that a workman passing by them would often remain standing and sniffing with his nose in the air, like a hound.

About this time of day the market-place was generally full of bustle, and the market women, selling rolls, cakes, and honey-tarts, plucked the sleeves of those who wore coats of fine cloth or cotton.

“Young sir! Young sir! Here! Here!” they cried from all sides. “Rolls and cakes and tasty tarts, very delicious! I have baked them myself!”

Another drew something long and crooked out of her basket and cried, “Here is a sausage, young sir! Buy a sausage!”

“Don’t buy anything from her!” cried a rival. “See how greasy she is, and what a dirty nose and hands she has!”

But the market women carefully avoided appealing to the philosophers and theologians, for these only took handfuls of eatables merely to taste them.

Arrived at the seminary, the whole crowd of students dispersed into the low, large class-rooms with small windows, broad doors, and blackened benches. Suddenly they were filled with a many-toned murmur. The teachers heard the pupils’ lessons repeated, some in shrill and others in deep voices which sounded like a distant booming. While the lessons were being said, the teachers kept a sharp eye open to see whether pieces of cake or other dainties were protruding from their pupils’ pockets; if so, they were promptly confiscated.

When this learned crowd arrived somewhat earlier than usual, or when it was known that the teachers would come somewhat late, a battle would ensue, as though planned by general agreement. In this battle all had to take part, even the monitors who were appointed to look after the order and morality of the whole school. Two theologians generally arranged the conditions of the battle: whether each class should split into two sides, or whether all the pupils should divide themselves into two halves.

In each case the grammarians began the battle, and after the rhetoricians had joined in, the former retired and stood on the benches, in order to watch the fortunes of the fray. Then came the philosophers with long black moustaches, and finally the thick-necked theologians. The battle generally ended in a victory for the latter, and the philosophers retired to the different class-rooms rubbing their aching limbs, and throwing themselves on the benches to take breath.

When the teacher, who in his own time had taken part in such contests, entered the class-room he saw by the heated faces of his pupils that the battle had been very severe, and while he caned the hands of the rhetoricians, in another room another teacher did the same for the philosophers.

On Sundays and Festival Days the seminarists took puppet-theatres to the citizens’ houses. Sometimes they acted a comedy, and in that case it was always a theologian who took the part of the hero or heroine — Potiphar or Herodias, etc. As a reward for their exertions, they received a piece of linen, a sack of maize, half a roast goose, or something similar. All the students, lay and clerical, were very poorly provided with means for procuring themselves necessary subsistence, but at the same time very fond of eating; so that, however much food was given to them, they were never satisfied, and the gifts bestowed by rich landowners were never adequate for their needs.

Therefore the Commissariat Committee, consisting of philosophers and theologians, sometimes dispatched the grammarians and rhetoricians under the leadership of a philosopher — themselves sometimes joining in the expedition — with sacks on their shoulders, into the town, in order to levy a contribution on the fleshpots of the citizens, and then there was a feast in the seminary.

The most important event in the seminary year was the arrival of the holidays; these began in July, and then generally all the students went home. At that time all the roads were thronged with grammarians, rhetoricians, philosophers, and theologians. He who had no home of his own, would take up his quarters with some fellow-student’s family; the philosophers and theologians looked out for tutors’ posts, taught the children of rich farmers, and received for doing so a pair of new boots and sometimes also a new coat.

A whole troop of them would go off in close ranks like a regiment; they cooked their porridge in common, and encamped under the open sky. Each had a bag with him containing a shirt and a pair of socks. The theologians were especially economical; in order not to wear out their boots too quickly, they took them off and carried them on a stick over their shoulders, especially when the road was very muddy. Then they tucked up their breeches over their knees and waded bravely through the pools and puddles. Whenever they spied a village near the highway, they at once left it, approached the house which seemed the most considerable, and began with loud voices to sing a psalm. The master of the house, an old Cossack engaged in agriculture, would listen for a long time with his head propped in his hands, then with tears on his cheeks say to his wife, “What the students are singing sounds very devout; bring out some lard and anything else of the kind we have in the house.”

After thus replenishing their stores, the students would continue their way. The farther they went, the smaller grew their numbers, as they dispersed to their various houses, and left those whose homes were still farther on.

On one occasion, during such a march, three students left the main-road in order to get provisions in some village, since their stock had long been exhausted. This party consisted of the theologian Khalava, the philosopher Thomas Brutus, and the rhetorician Tiberius Gorobetz.

The first was a tall youth with broad shoulders and of a peculiar character; everything which came within reach of his fingers he felt obliged to appropriate. Moreover, he was of a very melancholy disposition, and when he had got intoxicated he hid himself in the most tangled thickets so that the seminary officials had the greatest trouble in finding him.

The philosopher Thomas Brutus was a more cheerful character. He liked to lie for a long time on the same spot and smoke his pipe; and when he was merry with wine, he hired a fiddler and danced the “tropak.” Often he got a whole quantity of “beans,” i.e. thrashings; but these he endured with complete philosophic calm, saying that a man cannot escape his destiny.

The rhetorician Tiberius Gorobetz had not yet the right to wear a moustache, to drink brandy, or to smoke tobacco. He only wore a small crop of hair, as though his character was at present too little developed. To judge by the great bumps on his forehead, with which he often appeared in the class-room, it might be expected that some day he would be a valiant fighter. Khalava and Thomas often pulled his hair as a mark of their special favour, and sent him on their errands.

Evening had already come when they left the high-road; the sun had just gone down, and the air was still heavy with the heat of the day. The theologian and the philosopher strolled along, smoking in silence, while the rhetorician struck off the heads of the thistles by the wayside with his stick. The way wound on through thick woods of oak and walnut; green hills alternated here and there with meadows. Twice already they had seen cornfields, from which they concluded that they were near some village; but an hour had already passed, and no human habitation appeared. The sky was already quite dark, and only a red gleam lingered on the western horizon.

“The deuce!” said the philosopher Thomas Brutus. “I was almost certain we would soon reach a village.”

The theologian still remained silent, looked round him, then put his pipe again between his teeth, and all three continued their way.

“Good heavens!” exclaimed the philosopher, and stood still. “Now the road itself is disappearing.”

“Perhaps we shall find a farm farther on,” answered the theologian, without taking his pipe out of his mouth.

Meanwhile the night had descended; clouds increased the darkness, and according to all appearance there was no chance of moon or stars appearing. The seminarists found that they had lost the way altogether.

After the philosopher had vainly sought for a footpath, he exclaimed, “Where have we got to?”

The theologian thought for a while, and said, “Yes, it is really dark.”

The rhetorician went on one side, lay on the ground, and groped for a path; but his hands encountered only fox-holes. All around lay a huge steppe over which no one seemed to have passed. The wanderers made several efforts to get forward, but the landscape grew wilder and more inhospitable.

The philosopher tried to shout, but his voice was lost in vacancy, no one answered; only, some moments later, they heard a faint groaning sound, like the whimpering of a wolf.

“Curse it all! What shall we do?” said the philosopher.

“Why, just stop here, and spend the night in the open air,” answered the theologian. So saying, he felt in his pocket, brought out his timber and steel, and lit his pipe.

But the philosopher could not agree with this proposal; he was not accustomed to sleep till he had first eaten five pounds of bread and five of dripping, and so he now felt an intolerable emptiness in his stomach. Besides, in spite of his cheerful temperament, he was a little afraid of the wolves.

“No, Khalava,” he said, “that won’t do. To lie down like a dog and without any supper! Let us try once more; perhaps we shall find a house, and the consolation of having a glass of brandy to drink before going to sleep.”

At the word “brandy,” the theologian spat on one side and said, “Yes, of course, we cannot remain all night in the open air.”

The students went on and on, and to their great joy they heard the barking of dogs in the distance. After listening a while to see from which direction the barking came, they went on their way with new courage, and soon espied a light.

“A village, by heavens, a village!” exclaimed the philosopher.

His supposition proved correct; they soon saw two or three houses built round a court-yard. Lights glimmered in the windows, and before the fence stood a number of trees. The students looked through the crevices of the gates and saw a court-yard in which stood a large number of roving tradesmen’s carts. In the sky there were now fewer clouds, and here and there a star was visible.

“See, brother!” one of them said, “we must now cry ‘halt!’ Cost what it may, we must find entrance and a night’s lodging.”

The three students knocked together at the gate, and cried “Open!”

The door of one of the houses creaked on its hinges, and an old woman wrapped in a sheepskin appeared. “Who is there?” she exclaimed, coughing loudly.

“Let us spend the night here, mother; we have lost our way, our stomachs are empty, and we do not want to spend the night out of doors.”

“But what sort of people are you?”

“Quite harmless people; the theologian Khalava, the philosopher Brutus, and the rhetorician Gorobetz.”

“It is impossible,” answered the old woman. “The whole house is full of people, and every corner occupied. Where can I put you up? You are big and heavy enough to break the house down. I know these philosophers and theologians; when once one takes them in, they eat one out of house and home. Go farther on! There is no room here for you!”

“Have pity on us, mother! How can you be so heartless? Don’t let Christians perish. Put us up where you like, and if we eat up your provisions, or do any other damage, may our hands wither up, and all the punishment of heaven light on us!”

The old woman seemed a little touched. “Well,” she said after a few moments’ consideration, “I will let you in; but I must put you in different rooms, for I should have no quiet if you were all together at night.”

“Do just as you like; we won’t say any more about it,” answered the students.

The gates moved heavily on their hinges, and they entered the court-yard.

“Well now, mother,” said the philosopher, following the old woman, “if you had a little scrap of something! By heavens! my stomach is as empty as a drum. I have not had a bit of bread in my mouth since early this morning!”

“Didn’t I say so?” replied the old woman. “There you go begging at once. But I have no food in the house, nor any fire.”

“But we will pay for everything,” continued the philosopher.