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nay, have even allowed themselves to be drawn into
controversies in newspapers, — the curator requires them
for the future to use greater prudence.”
It forbids them to take part in the discussion of social
and literary questions. It closes with the expression of
the hope that for the future they will solemnly devote
their leisure hours to matters of instruction and
education.
All this was because a poor little teacher in a club
had suffered himself to criticise Katkóf.
Upon the whole, we in Western Europe can form no
idea of the grade of civilization occupied by these
curators. When, in 1884, the students in Kief had arranged
a banquet on the jubilee of the old university, one fine
day, by a gratuitous regulation of the curator, they were
wholly excluded from participation in the festival.
When they, mortified and exasperated as they were,
hissed at the curator and the well known president of
the Synod Pobyedonostsef, as a punishment they were
all expelled from the university. There was only one
single man in Russia with whose principles it agreed to
praise this act: it was Katkóf. The students, he wrote,
who had not participated in the demonstration are
responsible for not having prevented it.
From absolutely trustworthy sources there has been
communicated to me the following incident, which
recently occurred in the case of another curator, Novikof,
who had come to examine (audit, as it is called) a school
in Novgorod. He finds at the teacher’s two books: one,
a collection of Korolenko’s tales; the other, a volume of
Dostoyevski’s. Not having any idea as to who the first
author is, he looks for the name of the publisher and finds
the name of the magazine Russakaya Mysl (The
Russian Thought), which is published in Moscow and edited
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