“Yes,” answered my companion, and he wagged his head, “I have been here for three weeks. And you know, every day services, every day services. On ordinary days at midnight they ring for matins, at five o’clock for early mass, at nine o’clock for late mass. Sleep is utterly out of the question. In the daytime there are hymns of praise, special prayers, vespers.⁠ ⁠… And when I was preparing for the sacrament I was simply dropping from exhaustion.” He sighed and went on: “And it’s awkward not to go to church.⁠ ⁠… The monks give one a room, feed one, and, you know, one is ashamed not to go. One wouldn’t mind standing it for a day or two, perhaps, but three weeks is too much⁠—much too much! Are you here for long?”

“I am going tomorrow evening.”

“But I am staying another fortnight.”

“But I thought it was not the rule to stay for so long here?” I said.

“Yes, that’s true: if anyone stays too long, sponging on the monks, he is asked to go. Judge for yourself, if the proletariat were allowed to stay on here as long as they liked there would never be a room vacant, and they would eat up the whole monastery. That’s true. But the monks make an exception for me, and I hope they won’t turn me out for some time. You know I am a convert.”

“You mean?”

“I am a Jew baptized.⁠ ⁠… Only lately I have embraced orthodoxy.”

Now I understood what I had before been utterly unable to understand from his face: his thick lips, and his way of twitching up the right corner of his mouth and his right eyebrow, when he was talking, and that peculiar oily brilliance of his eyes which is only found in Jews. I understood, too, his phraseology.⁠ ⁠… From further conversation I learned that his name was Alexandr Ivanitch, and had in the past been Isaac, that he was a native of the Mogilev province, and that he had come to the Holy Mountains from Novotcherkassk, where he had adopted the orthodox faith.