sighing that God had given her such a bad temper. At last, laughing aloud, she called herself a fool, and ran out of the room.

When a little later Kovrin went into the garden, Yegor Semyonitch and Tanya were walking side by side along an avenue as though nothing had happened, and both were eating rye bread with salt on it, as both were hungry.

V

Glad that he had been so successful in the part of peacemaker, Kovrin went into the park. Sitting on a garden seat, thinking, he heard the rattle of a carriage and a feminine laugh—visitors were arriving. When the shades of evening began falling on the garden, the sounds of the violin and singing voices reached him indistinctly, and that reminded him of the black monk. Where, in what land or in what planet, was that optical absurdity moving now?

Hardly had he recalled the legend and pictured in his imagination the dark apparition he had seen in the rye-field, when, from behind a pine-tree exactly opposite, there came out noiselessly, without the slightest rustle, a man of medium height with uncovered grey head, all in black, and barefooted like a beggar, and his black eyebrows stood out conspicuously on his pale, death-like face. Nodding his head graciously, this beggar or pilgrim came noiselessly to the seat and sat down, and Kovrin recognised him as the black monk.

For a minute they looked at one another, Kovrin with amazement, and the monk with friendliness and, just as before, a little slyness, as though he were thinking something to himself.

“But you are a mirage,” said Kovrin. “Why are you here and sitting still? That does not fit in with the legend.

“That does not matter,” the monk answered in a low voice, not immediately turning his face towards him. “The legend, the mirage, and I are all the products of your excited imagination. I am a phantom.”

“Then you don’t exist?” said Kovrin

“You can think as you like,” said the monk, with a faint smile. “I exist in your imagination, and your imagination is part of nature, so I exist in nature.

“You have a very old, wise, and extremely expressive face, as though you really had lived more than a thousand years,” said Kovrin. “I did not know that my imagination was capable of creating such phenomena. But why do you look at me with such enthusiasm? Do you like me?”

“Yes, you are one of those few who are justly called the chosen of God. You do the service of eternal truth. Your thoughts, your designs, the marvellous studies you are engaged in, and all your life, bear the Divine, the heavenly stamp, seeing that they are consecrated to the rational and the beautiful—that is, to what is eternal.”

“You said ‘eternal truth.’…But is eternal truth of use to man and within his reach, if there is no eternal life?”

“There is eternal life,” said the monk.

“Do you believe in the immortality of man?”

“Yes, of course. A grand, brilliant future is in store for you men. And the more there are like you on earth, the sooner will this future be realised. Without you who serve the higher principle and live in full understanding and freedom, mankind would be of little account; developing in a natural way, it would have to wait a long time for the end of its earthly history. You will lead it some thousands of years earlier