Chapter 50 Chapter 19 Zeke Nation
(Fane Fanage's Ethnological Essay)
In this paper, if nothing gets in the way, we intend to make an important scientific discovery.
When developing our own hypotheses, we never want to conflict with "advanced theories".
The author of this article was attracted by the mystery of the indigenous tribes living in the archipelago, went there for a long scientific journey, and collected very rich information.
As a result we can now prove without difficulty that the Zekes of the Archipelago constitute a social class.It is a group of many (millions) of people who have the same (common to all) relation to production (i.e., subordinate, dependent, and do not have any right to direct this production).It also has the same, common relation to the distribution of the product of labor (that is, no relation at all, only a negligible share of the product necessary for survival).Moreover, their total labor is not insignificant, but a major component of the entire state economy.
But pointing this out does not satisfy our vanity.
It would be even more sensational if it could be shown that these degenerate beings (which undoubtedly were humans in the past) were of a different biological type from homosaPiens (Homo sapiens, perhaps just the missing middle link in evolution.) .However, we are not quite ready for these conclusions yet.Here is just a hint to the reader.Imagine if a man were forced suddenly, unwillingly but absolutely, and with no hope of return, to join the race of bears or badgers (we have left behind the overused wolf metaphor), while He had physically withstood the transformation again (whoever kicked his legs at once, of course)--could he, then, maintain his human form among the badgers while he lived his new life?I don't think so, he will become a badger: the hair will grow, the muzzle will become sharper, and he will no longer need to eat boiled or fried food, but can eat raw food.
You must know that the environment on the island is completely different from the ordinary human environment. It cruelly requires people to either adapt immediately or die slowly-so the grinding and kneading of human character is much more thorough than that of strange ethnic groups or social environments. .This can only be compared with the transition into the animal kingdom.
But we leave this issue to the next article.Here we set ourselves only the limited task of proving that the Zekes constitute a special individual people.
Why doesn't class become a nation within a nation in ordinary life?For they live mingled with other classes geographically, meet them in the street, in shops, on trains, on ships, in theaters and places of public amusement, talk to each other and exchange ideas by voice or by the press.Zekes, on the contrary, live in complete isolation on their own islands, spending their lives only in intercourse with their own people (freeman employers, most of whom can't even see, Even if you see it, you will hear nothing but orders and scolding).Their isolation was furthered by the fact that most of them died without leaving it, namely, the apparent opportunity of breaking free and entering the higher classes of society.
Which of us did not learn Comrade Stalin's well-known and unique scientific definition of nation when we were in middle school: a nation is a group formed by people in history with a common language, a common region, a common economic life, and a common culture. A (but not racial, not tribal) community of common psyche.The natives of the archipelago fully meet these requirements! -- and much more! (Comrade Stalin's ingenious opinion that ethnic-tribal commonality based on blood is not at all a necessary condition makes us feel particularly convenient in drawing this conclusion!)
Our natives occupy a well-determined common territory (divided into islands, which is not surprising to us in the Pacific), where no other peoples live.Their economic way of life is startlingly monotonous - it can all be entered exhaustively on two typed pages (graded catering standards and instructions to the accounting office--how to allocate Zeke's false wages to maintain the camp, guards, island leadership and state fees).If the way of life is included in the economy, it is so monotonous on the islands (unlike anywhere else!) that Zeke, who is transferred from one island to another, feels nothing at all. Novelty, not asking silly questions, but being able to act instantly and correctly in a new place ("eat according to scientific principles, steal according to each person's ability").They eat food that no one else on earth eats, wear clothes that no one else wears, and even their work and rest system is uniform for all islands, and it must be followed by every Zeke (some What ethnographer can point us to another nation where all members have a uniform schedule, food, and clothing?).
How should the commonality of culture be understood in the scientific definition of nation--there is insufficient explanation there.We cannot demand scientific and literary identity from prisoners on the grounds that they do not have a written language (which is true of almost all island peoples, mostly due to lack of culture, partly due to too much censorship).However, we expect in this article to show more fully the psychological commonality, the uniformity of daily behavior, and even the unity of philosophical views of Zekes, which is beyond the reach of other nations and is not explained in the definition of nation.It is this distinct ethnicity that Zekers' researchers immediately notice.They also have their own folk creations, their own heroic images.Finally, uniting them is that corner of culture that is inseparably fused with language and which we can only approximate with the pale term "masturbation" (from the Latin mater).This is a special mode of expressing emotion that is even more important than all other languages, because it allows Zekes to communicate with each other in a way that is more vigorous and concise than ordinary language means.It is in this highly organized swearing that the Zekes often get the best relaxation and find the most appropriate expression for themselves.So the whole rest of the languages seem to take a backseat.But here we see a strange resemblance and identical linguistic logic in terms from Kolyma to Moldavia.
The language spoken in the archipelago, like any foreign language, cannot be understood by outsiders unless they have learned it specially (for example, can readers understand words like the following:
--Peel off the broken pieces!
-- I'll click again!
-- to give light (about something).
--Draw it out of the lantern!
--The rooster looks for the rooster, and the shrimp stays aside!
All that has been said allows us to affirm that the state of the archipelago is a special state of nations in which a person's previous national attributes gradually disappear.
We foresee such objections.It will be said to us: But is a race a nation if it is not replenished by the common way of behaving? (By the way, this condition is not mentioned in the only scientific definition of a nation!) We answer: Yes, it is enriched mechanically by arrest and imprisonment (while it eccentrically hands over its own children to neighbors).However, chickens are also hatched in artificial hatcheries - and we don't think they are chickens because of this, don't we eat their meat anyway?
But if there is any doubt about how Zeke began to exist, there can be no doubt about how they ended their existence, they died like everyone else, only much denser and earlier. many.Their funerals were grim, mean, and cruel.
A couple of words about the term Zeke itself.Before 1934, the official term was deprived of liberty.However, from 1934 onwards, the term "prisoner" was used (we will recall that at the time the archipelago was beginning to harden and even the official language had to adapt to the new situation, it could not tolerate the presence of more freedom than prison).Abbreviated as; singular - 3/K (prisoners), majority - 3/K3/K (prisoners).The native guardians often read it like this, and everyone got used to it after hearing it a lot.However, the officially produced word can not only change its case, but also cannot change its variable.It is a well-deserved offspring of a rigid and uninformed age.The active ears of the intelligent natives could not tolerate this, and on different islands and in different places, for the sake of fun, they changed their names to themselves in various ways: in some places it was "Za Hal Kuzmich" or (Norilsk) "Arctic Komsomol", in other places (Karelia) more often called "Zak" (which is etymologically most accurate), Others (Inta) were called "Zek." I've heard "Zek." On all these occasions, the words that became animated began to change case, variable. (Shalamov insisted , in Kolyma's daily speech, the pronunciation of "3e any a" is still invariably maintained. Poor Kolyma's ears are stiff from the cold
The climate of the archipelago—always arctic, even with an occasional island of some kind that bleeds into the ocean to the south.The climate there is still arctic.The climate of the archipelago—twelve months of winter, the rest is summer.The air itself is stinging and stinging, not just from the cold, not just from the elements.
Zekes wear gray soft armor - cotton vests - even in summer.This, combined with the men's all-shaven heads, gave them an apparent identity: grim and impersonal.But as long as you observe them a little, you will also be surprised by the commonality of the expressions on their faces-ever guarded, cold, and with no good intentions, which can easily turn cruel or even cruel.The expression on their faces was as if they had been made of this copper-brown (Zeke was clearly Indian), rough, almost inhuman material, so that they could often run against the wind, Every step must prevent the left and right sides from being bitten.You'll also notice that in action, labor, and struggle, their shoulders are always raised, their chests ready for rebuttal, but as long as Zeke has nothing to do, is alone, or is thinking -- his neck can no longer Bearing the weight of the head, the shoulders and back immediately showed an irreversible hunchback, even as if they were born this way.The most natural posture taken by his free hands is.When walking, the back is hooked behind the back, the wrists are clasped together, and when sitting, it is straight and drooping.It was the same hunched, despondent attitude when he approached you—a free man and therefore possibly an officer.He will try not to look directly in your eyes, but to the ground, but if he has to look at you, he will surprise you with a dull, meaningless look, although that shows an effort to carry out your orders (but don't believe He, he will not execute at all).If you asked him to take his hat off (or he thought of it himself) - his shaved, bumpy, pitted, apparently regressive, asymmetrical skull would make you feel ethnographically disgusted.
He talks to you in a few words, expressionless, monotonous, and if he needs to ask you for something, he will put on a servile look.But if you ever had the chance to overhear natives talking to each other, you'd probably forever remember this particular way of speaking - aggressive, sneering, abrupt, never confiding.This way of speaking was so ingrained in the natives that even when a native man was alone with a native woman (which, however, was strictly prohibited by island law), it was not conceivable that he would get rid of it.Probably he would also speak to her in the same way as to force orders, and it is impossible to imagine a soft-spoken Zeke.But it cannot but admit that Zeke's words are very powerful.This is partly because it doesn't have any redundant expressions, parentheses like "sorry", "please", "if you have no objection", or redundant pronouns and interjections.Zeke's words were straight to the point, just as he himself was heading forward against the arctic wind.He spoke as if he was slapping the opponent's face, using words as fists.Like an experienced boxer who strives to knock his opponent down with the first blow, Zeke strives to overwhelm his interlocutor with his first words, silence him, and even force him to hoarse.Replying to himself the question that came over, he immediately answered it unequivocally.
This offensive style, even today, readers will encounter in unexpected circumstances.For example, if you are standing at a tram stop waiting for a train, the people standing next to you are shaking a large cloud of hot ash onto your newly made overcoat in the high wind, risking burning your clothes.You shake it off once quite obviously, but he keeps on shaking.You say to him:
"Hey, comrade, you'd better be careful when you smoke, okay?..."
Instead of apologizing and not paying attention to his cigarette, he barks at you briefly:
"Have you never had insurance?"
While you're still looking for words to answer (because you don't know how to deal with it), he's jumped onto the trolley before you.This is very much like the style of the natives of the archipelago.-In addition to the direct and formulaic curse words, it seems that the Zekes also have a set of ready-made sayings to avoid any reasonable intervention and reasoning from others.For example there is this statement:
"Don't pierce me, I believe in a different god than you!" Or such as:
"No (beat) you - don't lie down!" (In square brackets we put a word that is phonetically similar to another curse word, and the second verb in the sentence is connected with this curse word. Get a very unseemly connotation.)
Such swear words are particularly difficult to come from Aboriginal women, as they are the ones who are particularly comfortable using pornographically based tropes.We regret that moral constraints do not allow us to give this kind of example to add color to this investigative report.We only dare to cite one more instance of Zeke's eloquence.An aborigine named Glick was transported from an ordinary island to a special island, to a secret scientific research institute (some aborigines are very talented, even reaching the level of scientific research), but, out of Due to some personal ideas, the new preferential status did not suit him, and he wanted to return to the original island.He was summoned by an authoritative committee of figures with large gold stars on their epaulettes.They declared to him:
"You're a radio engineer, we'd like to use you..." The man slammed forward, refusing to let them say "do a professional job":
"Are you using me? You want me--Puyuan?" So he reached out to unbutton his trouser belt, making a movement as if he was about to put on a proper posture.Naturally, the committee was dumbfounded, so no discussion or persuasion was carried out.Glick was dismissed immediately.
Interestingly, the natives of the archipelago are themselves well aware of the great ethnological and ethnological interest they arouse, and they even boast of it, as if to increase their personal worth in their own eyes .A legendary joke was popular among them, and was often told, that a certain professor of ethnology, apparently our forerunner, had devoted his life to the study of Zeke's breed, and had written two thick books, in which , he came to a final conclusion: Prisoners are delicious, lazy and cunning (here, both the narrator and the audience laughed with satisfaction, as if appreciating themselves from a point).However, it is said that shortly thereafter, the professor himself was also arrested (very unhappy ending, but in our country, innocent people are not arrested, so there must be something wrong), and he went through several deportations. station, dragged to his deathbed in ordinary labor, the professor understood his mistake, and understood that the prisoner was actually—loud, delicate, and transparent (identification was pertinent, and a little flattering. Everyone laughed again ).
We have already said that Zeke has no written language of his own.However, on the basis of the personal examples of the old islanders, in oral legends and folk creations, a whole set of codes of Zeke's proper behavior has been formulated, as well as the basic principles of dealing with work, employers, people around him and himself. Passed on to the new Zeke.This whole code, inscribed and embodied in the moral structure of the natives, furnishes what we call the type of people of Zeke.The imprint of this attribute is always deeply stamped on a person.After many years, if he is outside the archipelago, you see Zeke first in this man, and then Russians, Lele or Poles.
In the following narration, we try to make an overall observation on the things that constitute Zeke's nationality, life psychology and standard ethics one by one.
The attitude towards official labor.The Zeks have an absolutely incorrect notion that the function of labor is to suck up all their life, which shows that their main means of survival is that they cannot go all out when they work.Zekes are very clear: labor is endless (never seek to finish it quickly, sit down and rest: as soon as you sit down, another job will be given to you immediately)
But what to do?Public refusal to work?Never! --you'll rot and starve to death in the brig.Going to work is unavoidable, but there, during the working day, instead of exerting great efforts, you should "soak mushrooms" and don't sacrifice your life;A native never openly and categorically refuses to carry out an order--and that's the end of him.But he will be soft and hard. "Soft grinding hard foam" is one of the most important concepts and sayings in the archipelago, which is the main life-saving method and achievement of the prisoners (later it was also widely accepted by the free coolies).Zeke listened carefully to all orders issued to him, and nodded frequently to show his compliance.So...he went to carry out the order.But...he didn't execute it!Often without even opening their heads.This can sometimes lead to a desperate situation for the strong-willed and tireless production director!Then naturally arose the desire to punch him in the face or the back of the neck, this ragged, stupid, thoughtless creature—didn't I explain it to him in Russian! ...how stubborn? (This gets to the point: natives understand Russian very poorly, and a host of our modern ideas—for example, "worker's honor," "self-conscious discipline"—do not even make sense in their meager language. Waiting for words.) However, as long as the officer came over for the second time - Zeke would immediately bow under the scolding and begin to carry out the order.Wait until the employer's anger subsides, and continue to do a lot of urgent leadership work - Zeke immediately sat down behind his back and left the work aside (if the monitor's fist hadn't been hanging over his head, if he hadn't The danger of his rations being canceled today, if there is no decoy for the sentence).We, normal people, have trouble even understanding this psychology, but it is what it is.
Stubborn?Quite the contrary, it is a high level of ingenuity adapted to objective conditions.What is his plan?Know that the job won't be done by itself, and if the officer comes over again--wouldn't it be worse?This is his plan: the officer probably won't come over for the third time today.But you have to find a way to survive until tomorrow.This prisoner may be released tonight, transferred to another work class, or sent to the hospital, or locked up in a confinement room-won't the work he has completed then be counted on someone else's account?Tomorrow this prisoner in this homework class may be transferred to another job.Or the magistrate himself ordered the cancellation, arguing that the work did not need to be done or should not be done at all.Seeing many such incidents, Zekers have firmly grasped a rule: what can be done tomorrow, can't be done today.In Zeke's language, it means: where to sit down, where to get up.He was worried about consuming a calorie that he didn't have to (the Aboriginals had a concept of calories and it was popular).The Zekers openly said to each other: Whoever pulls the cart will be driven away (meaning, whoever does not pull the cart will do as he pleases).Generally speaking, the prisoner's work is just a day.
But at this point, scientific honesty forces us to admit a certain weakness in our argumentative process.First of all, because the labor camp routine of "he who pulls the cart will be driven" is also an old Russian proverb.In Dali's works, we can also find another pure Zeke statement: "One day counts as one day." The conformity of the samples arouses our thoughts;Theme wandering theory?Mythological school? --As we continue this dangerous comparison, we find that among the Russian proverbs formed under serfdom and fixed by the beginning of the nineteenth century are the following:
--Do not work, and do not run away from work. (Amazing! This is not the labor camp
The principle of "soft grinding hard foam"! )
-- God bless you can do everything, but don't do everything.
--Master's work is endless.
--A hard horse doesn't live long.
--Give you a piece of bread and let you grind it for a week (much like the reactionary theory of a prisoner
theory, that even high rations cannot compensate for labor consumption).
What conclusions can be drawn from this?After the glorious mileage of reforms, Enlightenment, revolution and socialism, the peasants under Catherine's serfdom and Stalin's Zeke, despite their completely different social status, held each other black and Thick hands are coming? ……This is impossible!
So much for our flamboyant erudition, let's get down to business.
Zeke's attitude towards labor also produces his attitude towards the chief.On the surface, he is very obedient to the chief; for example, one of Zeke's "commandments" is: don't stretch your neck! --that is, never argue with the officer.Outwardly he was afraid of him, always bowing his head when the officer scolded him or even stood beside him.In fact, there is a simple intention here: to avoid redundant penalties.In fact, Zeke looked down on his superiors at all—whether the chief of the labor camp or the chief of production.But this is to look down on secretly, not to say it publicly, so as not to suffer.Whenever something was announced, and after being scolded and reprimanded, they scattered in groups; the Zekes immediately chuckled to each other: You will say, we will forget!In their hearts, the prisoners believed that they were superior to their superiors in terms of education, mastery of labor specialties, and general understanding of life's problems.I have to admit that this is often the case, but in their pride and complacency, the Zekers have overlooked a situation, that is, the administrative authorities of the archipelago have a fixed superiority in terms of world outlook compared with the natives.Therefore, the prisoners' naive conception of "I can manipulate the officer as much as I want" or "I am the law here" is totally untenable.
This, however, gives us the fortunate opportunity to draw a line of distinction between native identity and old serfdom.The peasants disliked the landowner, and often laughed at him, but were accustomed to feel something noble in him, and for this reason the Saveliitches and Fels were devoted slaves.But this mental slavery has come to an end.Among the tens of millions of prisoners, it is impossible to imagine that there will be one who sincerely worships his superior.
Zeke is different from you and me, different from readers, and different from our compatriots. An important national characteristic is that.Zeke doesn't seek recognition, awards, and honor rolls (if they aren't directly related to a few extra buns).Everything that is called the glory of labor outside, Zeke thinks it is just an empty cannon out of dullness.This makes them less dependent on their guardians and less obsequious.
Generally speaking, Zeke's whole scale of value is reversed, but we need not be surprised at this, if we recall that savages always do this: they exchange a fat pig for a small mirror, and a A basket of coconuts to exchange for a few worthless glass beads.The things you and I hold dear—ideological value, the spirit of sacrifice, and the desire to work selflessly for the future—the Zekers not only don't have, they even see them as worthless.Suffice it to say the following point, the Zekes have no patriotic feelings at all, they don't love their native islands at all.We need only recall the words of one of their folk songs:
Cursed you Kolyma!
Vipers invented this planet! . . . For this reason, they often take the risky action of going far away to seek happiness, which is called escape.
What the Zekes put above all else and in the first place is the so-called ration-this is a piece of black bread mixed with impurities, so badly baked that you and I will not eat it.The larger and heavier the ration, the more valuable they considered it.Anyone who has seen how the Zekes pounce on their morning rations and nearly chew off a piece of their fingers - it is difficult to dismiss such unaesthetic memories afterward.They put Mahe tobacco or home-grown tobacco leaves in second place, and its exchange ratio is surprisingly arbitrary, regardless of the amount of socially effective labor contained in the exchange items.What's even more bizarre is that maheyan seems to be a common currency among them (there is no currency system on the archipelago).The third place is rotten vegetable soup (according to the indigenous customs, this special soup on the island has no oil, meat, rice grains and vegetables).Probably, even the parade of Guardsmen marching in unison with their shiny new uniforms and weapons would not have given the audience such a sense of excitement as the scene of convicts marching into the mess hall in the evening to pick up the rotten vegetables. Terrifying impression: these shaved heads, sunken hats, tattered clothes tied with ropes, viciously crooked faces (where did they get such tendons and strength from drinking rotten vegetable soup?) -- and Twenty-five pairs of leather shoes, rope shoes, and bark shoes--pat-pat-pat, pat-pat, good sir, give me rations!Those who are not in the same sect as us, stand aside!In this moment, the twenty-five faces that precede the scramble for food make Zeke's ethnicity evident to you.
We note that, in speaking of the race of Zekes, we can hardly imagine, for some reason, personalities, individuals, and personal names.But this is not a fault of our method, it is a reflection of the social system of this strange people, which has abandoned the traditions of family life and family life so accustomed to other peoples (they are sure that their people will supplemented by other means).In the archipelago, it is this kind of collective way of life that is very characteristic-it is not known whether it is the heritage of the primitive society, or it is already the dawn of the future.Probably the dawn of the future.
Zeke's next value is - sleep.Normal people can only wonder how Zeke could sleep so much, and under what different circumstances.Needless to say, they don't know they have insomnia, they don't take sleeping pills, and they sleep until dawn every night.If you don't work for a day, you will sleep throughout the day.It was indeed found that they had time to sleep squatting next to an empty stretcher while waiting to load it; but not everyone does: some people fall and wake up on such occasions.Their reasoning for this is that sentences pass faster in sleep.There is also this saying: night is for sleep and day is for rest.
Now we're back to the image of a team of Zekes stomping around for "legitimate" (as they say) rotten soup.What we see here is the manifestation of one of Zeke's main national characteristics-resoluteness in life (this is not inconsistent with their tendency to often fall asleep. Have the strength to act resolutely!).This kind of determination also includes literal and physical meaning. Zeke will be unceremonious in the crowd before reaching the finish line before reaching the goal (food, warm stove, drying room, shelter from the rain). Shoulder to neighbor's waist; two Zekes to pat a log--both of them must have gone to the top end of the log so that their partners could spread the base.There is also broader firmness--firmness in occupying a more favorable position in life.Under the harsh conditions of the island (so close to those of the animal kingdom that we can rightly apply Darwin's principle of struggle for life here), the success or failure of the struggle for status often has a bearing on life itself--so at the expense of Natives were ignorant of binding ethical principles as they blazed the trail for themselves in favor of others.They openly say this: Conscience?It's in the profile.When it comes to taking important life decisions, they follow a well-known rule of the Archipelago: Better to be a bitch than suffer.
However, resoluteness must be accompanied by agility in life, and being able to adapt to difficulties in order to achieve results.Every day a prisoner should save his own poor rags in the simplest and most trifling things: a bent lunch box, a smelly rag, a wooden spoon, a sewing needle--show this a quality.Yet in the struggle for important positions in the island's hierarchy, improvisation must also be a higher, refined, artful deception.In order not to make our research work cumbersome - just give an example to illustrate.A certain Zeke became an important position as the director of the industrial workshop of the General Affairs Compound.Some production projects his shop did well, others not, but the firmness of his position depended not on how well the business was run, but on his usual airs.Officers of the Ministry of the Interior went to him and saw some clay cones on his writing desk.Then I asked, "What are your things?"--"Zegger cone."--"What is it for?"--"Measuring the temperature in the furnace."--"Oh oh oh."--Executive Huai He draws out his voice respectfully, thinking, yes, I have arranged for a good engineer.However, no temperature can be determined from the degree of melting of these cones, since not only are they not made of standard clay, but they are made of unknown materials.I am used to seeing cones, and a new thing appeared on the director's desk-an optical instrument without a lens (where can I get a lens in the archipelago?).Then everyone was surprised again.
Zeke's mind should always delve into this heresy.
Depending on the situation and by constantly reading his opponent's psychology, Zeke should show flexibility in his actions--from rough actions with fists or voice to the most delicate feints, from utter shamelessness to holy promises, albeit behind the scenes. Promises that seem to be completely unnecessary to keep (thus why all the prisoners are sacredly loyal to their obligations after secretly accepting bribes, and are very patient and conscientious in fulfilling private orders. When you look at a finely crafted Handmade products on the island - we can see similar products in the Art Museum of Ostan's Golden Belt Serfs - sometimes I can't believe it, these are the ones that are handed over to the foreman with a small stick, and then left alone made by hand).
This flexibility of action is also reflected in one of Zeke's famous rules: learn to take, hit and flee.
For the islanders of the Gulag, a very important condition for success in the struggle of life is their skill at concealment.Their characters and intentions are so well hidden that an unaccustomed fledgling employer will at first find Zeke as tough as grass that can be bent by the wind and trampled on by the foot (only later is he moaningly convinced of the cunning of the islanders) and insincerity.) Being good at concealing is almost the most representative characteristic of Zeke tribe.Zeke should cover up his intentions and actions, and keep his employers, guards, and monitors from knowing, and the so-called "eyeliner" from knowing.He should hide what he has obtained, so as not to be snatched away by others.Plans, schemes, hopes-whether he was preparing for a high-stakes "escape" or trying to pick up shavings somewhere for a bedding, should all be concealed.As always in Zeke's life, openness and honesty - that means loss... A native I asked him to smoke Mahe explained to me this way (I translated it into Russian): You tell people frankly, Where to sleep warmly, where the foreman can't find -- so everyone goes there, and the foreman will sniff out.You tell people frankly that you sent a letter through a free employee, and everyone will give the letter to the free man, and he will be caught with the letters.如果保管员答应你把破衬衫换一件--在没有换到手以前别说，换到了--也别说：这样就不会牵累他，对自己也会有好处严日子久了，泽克已经习惯于把一切都隐瞒起来，他这样做甚至都不需花什么力量去克制自己：他失去了同别人谈心的这种人的自然愿望（也许应当承认，这种不坦率待人好似对事物的普遍的不公开进程的保护反应？因为有关他命运的消息人们也总是用一切办法隐瞒起来不让他知道）。
泽克的善于遮掩来源于他的全面的不信任：他对周围的任何人都不相信。样子像大公无私的行为特别会引起他强烈的疑心。泰加林的法则--这就是他对人们之间关系的"无上命令"的表述（在群岛上确有大片泰加林带）。
最充分地兼备并表现出这些部族素质（生活上的坚决性、无怜悯、见机行事、善于遮掩和不信任）的土著，自称并且也被称为"古拉格之子"。这在他们那里好似一种荣誉公民的称号，这种称号当然要经过长年累月的岛上生活才能获得的。
古拉格之子认为自己是莫测高深的，相反，他自己却能把周围的人看得很透，如俗话所说，入木三分。也许这是真的，但是马上就可以发现，甚至最有洞察力的泽克也是见识不完整的，眼光短浅的。一个普通的泽克，甚至古拉格之子，对于与他相近的行为能作出清醒的判断，并且能够准确地盘算自己在最近几小时之内的行动，但他却既不能抽象地思考，也不能概括一般性质的现象，甚至不能谈论未来。在他们的语法上，未来时态是很少用的：甚至对于明天也带着假定色彩来应用，对于已经开始的一星期内的日子，用起来就更加谨慎。你永远也听不到泽克嘴里说出这样的句子来："来春我将……"因为大家知道；还需要度过冬天，而命运在任何一天都可能把你从一个岛屿抛到另一个岛屿上去。真的是：我的一天--就是我的一辈子。
古拉格之子就是所谓泽克戒律的主要体现者。在不同的岛屿上，这种戒律的数量多寡不等，它们的表述方式也不尽相符，如果对它们分门别类地进行整理，那将是一项单独的事趣的研究工作。这些戒律与基督教义毫无共同之处（泽克--不仅是无神论的民族，而且在他们心目中根本不存在什么神圣的东西，对于崇高的实体，他们总是急于去嘲笑和贬损。这也反映在他们的语言上）。但是，正如古拉格之子要人们相信的那样，照他们的戒律去生活，在群岛上是不会遭殃的。
有这样的戒律：勿敲（这怎样理解？显然是为了不发出多余的声响吧。）；"别舔钵子，就是说，不要堕落到喝泔水的地步，这样做，他们认为就是迅速和急转直下的灭亡。"不要拣垃圾吃"以及其他等等。
有一条戒律很有趣：不要把鼻子伸到别人的锅里去！我们真想说，这是土著思想的高度成就：须知这是反面自由的原则，这好像是翻过来的"我的住宅就是我的城堡"，甚至比它还高，因为说的不是自己的锅，而是别人的（但自己的当然不言而喻）。我们知道土著们的条件，对"锅"应当作广泛的理解：不仅理解为熏黑的拱形器血，甚至不是锅里盛着的不吸引人的具体的羹汤，而且包括获取食物的一切方式，生存斗争的一切手段，甚至还要广泛些：理解为泽克的灵魂。总之一句话，让我像我所愿意的那样生活，你自己也像你所愿意的那样生活--这就是这个原则的意思。铁石心肠的古拉格之子以这条戒律做出了不因无谓的好奇心而使用自己的力量和坚决性的保证（但同时也使自己解除了任何道德上的义务：即便你在我身旁倒毙--我也不当一回事。残酷的法则，但比之岛上的生番--盗贼们的法则："今天你该死，明天才是我"，毕竟要人道得多。野蛮的盗贼对邻人决不是漠不关心的；他促使他死得快些，为了使自己死得近些，有时是观赏他的死亡过程以便得到开心或满足好奇）。
最后，有一条综合性的戒律：不要相信，不要害怕，不要乞求。在这条戒律里，非常清楚地甚至雕塑般地体现了泽克的共同民族性格。
如果一个（狱外的）民族整个浸透着这种高傲的戒律，这个民族怎样管理呢？……想想都觉得可怕。
这条戒律使我们放下对泽克生活行为的研究，转而去分析他们的心理实质。
我们在古拉格之子身上马上察觉到的并且后来越来越经常地观察到的最初一种气质是：精神上的稳健性，即心理上的稳定性。这里令人感到兴趣的是犯人对自己在宇宙中的地位的一般哲学观点。一个英国人或法国人毕生以他们身为英国人或法国人而自豪，泽克则与他们不同，完全不以自己的民族属性而自豪，相反，他把这理解为一种严酷的考验，但是他想不失尊严地通过这种考验。泽克们甚至有这样一则出色的神话：似乎某地有一扇"群岛之门"（堪与古希腊的赫尔克里斯的柱塔相比），在门的正面似乎为进来的人写有："别丧气！"背面则为出去的人写有："别太高兴！"泽克们还补充说，主要的是，这些题词只有聪明人才看得见，傻瓜是看不见的。这则神话往往表现为一条简单的生活规则：来者匆愁，去者勿喜。犯人对群岛的生活和群岛毗邻地带生活的看法，正是应当通过这个线索去领会。这种哲学正是泽克的心理稳定性的源泉。不管他所遭逢的境况多么阴暗。他总是皱起自己那粗糙的饱经风霜的脸上的眉头说，他们不会把我降到比矿井更深的地方去了！或者互相安慰说：还有更糟的哩！真的，在饥寒交迫、心灰意懒的深重苦难中，这个"还有更糟的哩"的信念，明显地支持着他们，并使他们精神振作起来
泽克总是作坏的精神准备，他就是这样活着，经常期待着命运的打击和妖魔的咬螫。相反，任何暂时的缓和。他都看成是当局的失察和错误。在这种经常期待灾难的状态中，也就逐渐养成着泽克的严峻的心灵，对自己的命运满不在乎。对别人的命运毫不怜悯的心灵。
偏高平衡状态的情形，无论偏离到光明方面，还是偏离到黑暗方面，无论偏离到绝望方面，还是偏离到喜悦方面，在泽克身上都是很少见的。
塔拉斯?谢甫琴科（还在史前时代曾在岛上稍作逗留）成功地表达了这种情形："我现在几乎既没有忧愁，也没有欢乐。然而却有一种达到鱼类的冷血状态的精神上的平静。难道经常的不幸能使一个人这么脱胎换骨吗？"（致列宾娜的信。）
Exactly.正是能够的。稳定的冷漠状态，对于泽克说来，是一种必要的防护，以便能够熬过岛上阴暗生活的漫长岁月。如果在群岛的第一年他不能达到这种黯淡无光的状态，那他通常就会死亡。达到了这种状态--他就能活下来。一句话：只要不死掉--准能变老油条。
泽克一切感觉都变迟钝了，神经被截断了。他对自己的痛苦、甚而对部族的监护人加给他的惩罚、乃至几乎对自己的整个生命，都变得无动于衷，对周围人的不幸也不抱精神上的同情。什么人的呼痛或女人的眼泪几乎不能使他转过头来--反应迟钝到这个地步。泽克们对新来的缺乏经验的人，往往表现得冷酷无情，嘲笑他们的失策和不幸--但不要因此而严厉地谴责他们：他们这样做并非出于恶意--只不过是他们的同情心已经萎缩了，只有事情的可笑一面才是他们能看得到的东西。
泽克中最流行的世界观是宿命论。这是他们的普遍的深刻特点。其原因在于他们的不自由的处境、对他们最近时期可能的遭遇一无所知以及实际上无能影响事件的进程。这种宿命论对泽克甚至是必要的，因为这使他能得到精神上的稳定。古拉格之子认为，最平安的途径是--听天由命。未来--这是装在口袋里的猫，既然弄不清它是怎么回事，也不能想象在各种不同的生活情况下你会碰到什么事情，所以不应过分顽强地去争取什么或者过分执拗地拒绝什么--不管是把你转到另一个工棚或作业班去，还是调到另一个劳改点去。也许这是好转，也许是逆转，但不管怎样，你总可以免于自怨自艾：就让你的处境变得更糟吧，但这不是你亲手造成的，这样你就能保持可贵的泰然自若感，不致忙手忙脚，不必逢迎讨好。
在这种黑暗的命运下，泽克的对许多事情的迷信是很深的。其中之一与宿命论密切相连：如果你在找位置甚至追求舒适方面操心过了头，你必然会被递解出去而烧得焦头烂额。
他们不仅把宿命论用于个人的命运，而且还用来解释事物的一般进程。他们怎么也不会想到：事件的一般进程是可以改变的。他们有这样的观念，群岛是永恒存在的，从前在群岛上情况还要糟些。
但也许这里最有意思的心理转变是，泽克们把自己在得过且过的贫乏条件下的稳定冷漠状态看成是--乐观的生活态度的胜利。只要相继而来的不幸变得不那么频繁，只要命运的打击稍有减弱--泽克就已经对生活心满意足，并以自己的处世态度自豪。我们要是引用一下契柯夫的一段描写，读者也许会对这种离奇的特点更加相信些。在他的短篇小说《在流放中》，渡船夫谢苗?托尔科维伊这样表达这种感情：
"我……活到了这样的地步，我能光着身子在地上睡觉，吃野草。但愿老天爷让每个人都能过上这样的中活（重点系我所加--作者注）。我什么东西也不需要，什么人也不怕。我这么看我自己，没人比我更富裕更自由了。"
我们的耳朵里今天仍听到这些惊人的言语：我们不止一次从群岛泽克们的嘴里听到这些话（感到奇怪的只是契阿夫从哪里弄来这些话的？）。但愿老天爷让每个人都能过上这样的生活！--你中意吗？
直到现在为止我们讲的是民族性格上的积极面。但对它的消极面，对某些似乎是与上面所讲的互相排斥和矛盾的令人感动的民族弱点，也不能闭眼不看。
这个看上去是无神论的民族对于信仰越是满不在乎，不信仰的态度越是严峻（例如，《圣经》的一个论点"不要去审判人，你也就不会受审判"，他们完全以嘲笑态度对待，他们认为，受不受审判与此无关）--他们不顾一切的轻情态度的发作也就越厉害。可以这样来区分：在泽克看得清楚的短浅的视野内--他们是什么也不相信的。但是他们没有抽象的眼力，缺乏历史的盘算，所以他们就以野蛮人的天真相信任何一个远方的传闻，相信本地的奇迹。
说明土著的轻信有一个早年的例子--这就是由于高尔基来到索洛维茨而产生过的希望。但是没有必要这样深究远索。在群岛上有一种几乎是固定的、几乎是普遍的宗教：这是对所谓"阿姆尼斯基娅"（大赦）的信仰。很难说明这是什么东西。读者可能会以为这是一个女神的名字，但这并不是女神的名字。这有点像是信基督教民族传说中的基督二次降世，夺目的光辉将降临人间，群岛的坚冰就会消溶，甚至各个岛屿也会溶化，而所有土著就会随着温暖的波浪漂到阳光明媚的地方，在那里，他们马上就会找到他们所亲近。the person I like.大概，这是对地上天国的稍加改头换面的信仰。这种信仰并没有得到过一次现实奇迹的证实，然而却很有生命力，很顽强。像其他的民族把自己的重要仪式同冬至和夏至联系起来一样，泽克们也神秘地期待着（总是徒然地）十一月和五月的最初一些日子联系起来。南风一吹到群岛，人们便窃窃私语："大概将要大赦了！已经在开始了！"刮起严寒的北风--泽克们呵热气温暖着冻僵的手指，搓着耳朵，跺着脚相互鼓励说："看来一定会有大赦了。不然我们都得冻死……的！（这里有一个不能翻译的词儿）显然--现在就会有了。"
任何宗教的害处早就已经得到证明--这里我们也看到了它。这种对大赦的信仰大大削弱土著们的意志，使他们陷入不是他们所特有的爱幻想的状态中去。在这种幻想病大流行的时期，官家的要紧活儿完全从泽克的手中掉落下来--实际上所起的作用，同相反地听到关于"递解"的不愉快消息时所起的作用一样。而对于日常的建筑工程说来，最有利的是不让土著们发生任何感情上的偏差。
泽克们还有一个民族弱点，这种弱点与他们的整个生活方式完全违反但却莫名其妙地保持在他们身上--这就是暗中的对公正的渴望。
契诃夫在一个完全不属于我们群岛的岛上就曾观察到这种奇怪的感情："一个苦役犯，不管他本人已经堕落和不公正到多么严重的程度，却最喜爱公正，如果他在地位比他高的人身上看不到这种公正，他就一年一年地陷入痛恨和极端不信任的状态。"
虽然契诃夫的观察无论从哪方面来说对我们所讲的事情都毫无关系，然而却正确得使我们感到吃惊。
从泽克落入群岛的时候起，他们在这里生活的每一天每一小时全都充满着不公正现象。他们自己在这种环境里的所作所为，也都是不公正的--看上去他们早就应该习惯于这种情形，并且把不公正看作生活的普遍准则。但是不然！来自部族中的官长和监护人的每一个不公正行为，都像在第一天一样，继续使他们受到伤害（自下而上的不公正行为却引起他们赞许的狂笑）。在他们的民间创作中，他们编出一些甚至不仅是关于公正待遇，而是（将这种感情扩而大之）关于毫无根据的宽大处理的传奇（例如，曾经创造出一个在群岛保持了几十年之久的关于宽大处理O?卡普兰的神话--似乎她并没有被处决，而终身关在不同的监狱里，甚至还找到了许多曾同她一道递解和从她那里得到布蒂尔卡图书馆书籍的证人。有人会问，土著们为什么要造出这种荒唐的神话来？只不过是作为一个他们想要相信的宽大无边的极端事例。这样他们就可以在思想上把它联系到自己身上）。
还有关于泽克在群岛上爱上了劳动这样的事例（A?C?布拉奇科夫说："我为我亲自创造的成果而自豪"），或者至少没有失去对劳动的喜爱（日耳曼血统的泽克），但是，这些事例是非常特殊的，所以我们不打算把它作为全民族的特点甚至是古怪的特点提出来。
土著的另一个特点是：爱谈往事，可不要以为这是同上面已经讲过的土著惯于遮掩的特点有矛盾。在其他所有民族那里，这是老年人的一种习惯，中年人恰好是不爱甚至怕谈往事的（特别是妇女，特别是填写调查表的人，而且一般说大家都这样）。泽克们在这方面则表现得像是个全由老年人组成的民族（在另一方面却相反地像一个全由儿童组成的民族那样受到管教，因为他们有教育员）。 .关于今日生活中的一些小秘密（如在什么地方可以热热锅，在什么人那里可以换到马合烟），你从他们的嘴里一个字也挤不出来，可是关于以往的事情，他们说起来却敞开胸怀，毫不隐瞒：到群岛以前是怎样生活的，跟谁一起生活，怎样落到这里（他们可以几小时几小时地听着叙述谁怎样"落进来"，而且这些千篇一律的故事丝毫也不使他们感到无聊）。两个犯人的相遇越偶然，超浅，越短促（在所谓"递解站"上挨着躺了一夜）--他们就愈加急于全面详细地彼此把自己的一切讲出来。
这里拿陀思妥耶夫斯基的观察来比较一下是有意思的。他指出，每个人都暗自精心构思好一套关于自己落入"死屋"的经历--而且一般根本不谈这种事情。这种情形我们是理解的，因为落入"死屋"是由于犯了罪，苦役犯们回忆起它来心情是沉重的。
泽克的落入群岛则是由于不可解释的劫数，或者是由于若干祸根的凶恶的报复--但是，在十分之九的情况下，他并不觉得自己犯有任何"罪行"--所以在群岛上再没有比讲述"怎样落进来"的故事更能使听众感到兴趣，更能引起他们的热烈同情了。
在泽克的工棚里每晚都在讲述的关于往事的丰富故事，这还具有另一个目的和另一种意义。泽克的现在和未来不稳定到什么程度，他的过去也就牢固到什么程度。以往的种种，谁也不能再从犯人那里夺走了，而且每一个人在往日的生活中总要比现在强些，（因为再也不能比泽克更卑下了；甚至酒鬼流浪汉在群岛外也被称为同志。）因此，泽克的自尊心便在回忆里夺回生活把它推下来的那个高地。回忆还必定是被美化的，掺进了一些虚构的（但很像是实有其事的）插曲--于是讲故事的犯人（听众也一样）就感到充满生机地恢复了对自己的信心
还有另一种加强这种自信心的形式--关于泽克民族随机应变和得心应手的无数民间创作故事。这是一些相当粗鲁的故事，很象尼古拉沙皇时代士兵中传说的轶事（那时士兵服役期长达二十五年）。他们会讲给你听，一个泽克怎样到长官那里去给厨房劈木柴，长官的女儿怎样自动跑到草棚子去跟他睡觉。还有一个狡猾的值日泽克怎样在工棚地下挖了一个地洞，通过那里把一口小锅放在包裹递交室地板上的下水槽的底下，从营外送来的物品中有时有伏特加酒，但是群岛上有禁酒的法令，照章办事应当立即把酒倒在地上（然而从来也没有倒掉过）--那个值日泽克就用这个办法把酒接到锅里来，所以总是喝得醉醺醺的。
一般说，泽克们珍爱的武--这最足以证明那些能够在头一年没有死掉的土著的健康的心理基础。他们的出发点是，用脚目还不清帐，开开玩笑也欠不了债。幽默--是他们的经常的同盟者，没有它，要在群岛上过日子也许是完全不可能的。他们对骂人话也是根据幽默程度来评价的；越是能逗乐的，对他们越有说服力。他们对问题的任何一个回答，他们对周围事物的每个判断，总要加上一星半点的幽默。你问一个犯人他在群岛已经呆了多少时候了--他不会对你说"五年"，而是：
"坐过了五个正月。"
（他们不知为什么把自己在群岛上的居留称为坐，虽然坐的机会他们恰好是最少的。）
你问："艰难吗？"得到的是带着讥讽的回答：
"只是最初十年难点儿。"
你对他不得不生活在这样恶劣的气候下表示一点同情，他会回答说：
"气候坏，可是社会好。"或者当说到某个离开群岛的人时：
"判了三年，坐了五年，提前释放了。"
当一些人拿着为期四分之一世纪的"路条"来到群岛时，他们会说：
"现在二十五年的生活有了保证！"
总的说来他们对群岛是这样评论的：
"没有来过的，一定会来，已经到过的，一定不忘。"
（这种概括是没有道理的：读者，你我根本不打算到那里去，不是吗？）
不管在什么地方，不管是什么时候，土著们只要听到什么人请求添加点什么东西（即便是往杯里加点开水），--马上会同声嚷道：
"检察员会给你加！"
一般说，泽克对检察员怀着不可理解的痛恨，并常常迸发出"来。譬如，在群岛上流行这样的不公正说法：
"检察员--是斧子。"
这里除了韵脚准确外（俄语中检察员"npokypop"和斧子"tonop"是押韵的），我们看不到有任何意义。我们应当遗憾地指出这是联想和因果关系脱节的一例，这种脱节把泽克们的思维降到低于中等人的水平以下。关于这一点，稍后再谈。
还可以举出一些不怀恶意的玩笑的例子。
"睡呀睡呀，可是休息却没有功夫。"
"你要不喝水，力气从哪儿来？"
关于工作日快结束时的可僧的劳动任务（那时已经感到疲乏，正等待着下工），必定这样开玩笑：
"哎呀，活儿刚干得顺手，可惜白天太短了1"
早晨不是马上动手干活，而是从这儿晃到那儿，一边说：
"快点天黑，明天（！）好上工！"
下面我们还可以看出他们的逻辑思维的不速灭性。土著们有一个流行的说法：
"这森林不是我们栽的，所以我们不去伐。"
但是，你该怎么解释--林场也没有栽林，可是却砍伐得很有成绩！所以，这里显出土著思维的典型幼稚性，某种独特的达达派。
还有一个说法（从白海运河时代起）：
"让狗熊去干活吧！"
认真说，怎样可以设想一只开凿大运河的狗熊呢？关于熊干活的问题，在克霍洛夫的著作中就已作了充分的说明。如果稍微有点儿可能去把狗熊套起来干有目的性的活儿，那么毫无疑问，最近几十年间就会这样做的，因而也就会出现整个的一批狗熊作业班和狗熊劳改点。
诚然，土著们还有一种关于狗熊的并行的说法--很不公平的，但却是深深印入脑海的：
"长官--是狗熊。"
我们甚至不能理解--什么样的联想能够产生这种说法？我们不愿把土著们想得那么坏，以致把这两种说法联在一起并由此得出某种结论。
讲到泽克们的话宫问题，我们感到有很大困难。且不说对新发现语言的任何研究总要写出一部单独的著作和特别的科学教程，我们在这件事上还有一些特殊的困难。
其中的一个困难，就是语言同骂人话的融为一体，这点，我们上面已经提到过了。要把它区分开来，谁也办不到（因为不能把一个活的东西分为两半！），但是出于对青年的关心，我们也不能把一切原封不动地写到学术性的篇章里去。
另一个困难是，必须把泽克民族的语言本身同散居在他们中间的生番（换个说法是"盗贼"或"惯犯"）部族的语言区别开来。生番部族的语言，是语文之树上既无近似语又无亲属语的完全孤立的一个分支。这是一个值得单独研究的题目，但在这里，不可理解的生番的词汇（如：文件、手帕、箱子、表、靴子）只会把我们弄糊涂。但是，困难的是，生番语言的其他一些词汇要素，却相反地为泽克的语言所吸收，并形象地使它丰富起来：（吹口哨；泽克语言中的意思是说谎、吹牛）；（使黑暗，使模糊；在泽克语言中是指欺骗、迷惑）；（在某物上洒上黑色；泽克语言指欺骗、蒙蔽）；（翻转，倒置；泽克语言指偷偷地闲逛、磨洋工）；（试探；泽克语言中指迅速查明某事）；（泽克语言中指聪明点、混时间）；（舔主人的盘子；泽克语言中指陷进什么事情，拼命干活）；颜色、肤色；泽克语言中指服从和归顺盗贼的帮规）；（混血、混种；泽克语言中指"二混子"--半个贼）；（此字与"精神"、"呼吸"有关；在泽克语言中表示勇敢、无畏、不顾一切）；（单人监室，禁闭室）；（搜身）；（拐杖；泽克语言中表示面包口粮）；（灯芯；泽克语言中指累垮、垂死的犯人）；（六，六点，老六；泽克语言中指为劳改营行政当局或为盗贼、杂役们办事的人）；（用来吮吸的东西或吮吸者；泽克语言中指饥饿状态）；（否定或不承认；泽克语言中表示对劳改营长官提出的要求一概拒绝的人，或称"不买帐派"。一般指盗贼的核心人物）；（对庄家赌输赢的人的派头；在泽克语言中表示用吹牛、做戏的手段吓唬、讹诈）；（妓女）；（窝棚；泽克语言中表示劳改营中的姘头、女相好的）；（杆菌；泽克语言中表示"肥肉和油脂"）；（模仿盗贼的作风）；（按照盗贼的作风行事）。
不能不承认其中许多词具有准确性、形象性、甚至通俗易懂性。
我们感到现代俄语中很缺乏这种语汇！特别是因为在生活中常常可以看到这类行为。
但是，这种关心已经是多余了。本书作者结束了在群岛的长期科学旅行后，对于是否还能够回到民族学院去执教是很不放心的。不仅担心人事科的态度，而且还担心他自己是否已经落后于现代俄语，学生们能不能很好地理解他的语言。突然，他又迷惑又高兴地听到了从一年级学生口中说出的他在群岛时耳朵早已习惯了的那些用语，而这些用语都是迄今为止俄语所缺乏的：（"不停脚就开始……"，"一到马上就……"，"一走到立即……"）；（"整个途中"，"整个时间"）；（"再一次"，"又一次"）；（"抢劫"，"洗劫"）；（"偷"，"扒"）；（"福来儿"，"傻瓜"，"大头"，泛指不属于盗贼一伙的任何人）；（"凉耳朵傻瓜"，意思是百分之百的傻瓜）；（"她和小伙子们缝在一起"，意思是她和小伙子们在一起过活）。还有其他许许多多。
这就表明，泽克的语言有巨大的能量，使它能够不可解释地渗入我们的国家，而首先是渗入青年的语言。由此可以预期，这个过程在将来会更加强劲，而上面所列举的那些词也会融合到俄语里去，也许甚至还会使它大为生色。
但是研究者的任务却更加困难了：现在需要把俄语同泽克的语言区分开来！
最后，为了诚实起见，我们也不能回避第四个困难：弄清俄语本身给泽克语言甚至给生番语言的最初的、某种史前的影响（现在这种影响已经看不到了）。否则怎样解释我们会在达里词典里找到这样一些似乎是岛上专有的说法：
（"合法生活"，科斯特罗马省方言，意思是与妻子一起生活；在群岛上的意思是：与她合法地生活）；
（"掏口袋"--货郎的行话，意思是从口袋里取出来；在群岛上变更了字头，变为--"掏腰包"）；
（走近，靠近--意味着变穷，耗尽；请比较一下--衰竭，垂死）。
或者如达里收入的谚语：
"菜汤是好心人"--还有一连串的岛上用语：寒冷人（身体不结实），篝火人，等等。
"他连耗子也不抓"--我们在达里的书里也可以找到。
cyka（"母狗"）是意味着"好细"，这在雅库博维奇时期就已经有了。
土著们还有一种出色的说法"顶犄角"（指顽强地干事情，并且一般地指任何顽强表现、坚持自己的意见），"打蒋犄角"，"打掉犄角"这个用语为我们恢复了"角"这个词的古俄罗斯语的和斯拉夫语的含义（自矜、高傲、傲慢），而置外来的、从法语翻译过来的"装上犄角"的含义（妻子变节）于不顾。这种外来用语在普通人民中完全没有通行。如果不是与普希金的决斗有关，连知识分子恐怕也早已经忘掉了。
所有这些数不清的困难迫使我们只好暂时搁下本调查报告的语言部分。
结束本文时，再写几行个人的感受。本文作者在进行调查的时候，泽克们起初是躲避的，他们以为这