All of it was similar to a richly-dressed Indian idol, and to crown the likeness to the idol and its fantastic appearance, from under the feet of this marvelous guest showered sparks of silver dust, by which it seemed to float on a light cloud, at the very least like the legendary Hermes” (Leskov 97). This vivid description concludes an extensive paragraph that thoroughly describes the return of the unbaptized native from his search for food. Yet, this description seems to be reserved for a person who is more spiritual than the unbaptized native. Indeed, up until this point, he has been simply the unnamed sled-driver of a bishop in a remote area of Siberia. However, careful analysis of this passage shows that the unbaptized native is truly a symbol for all spirituality in the story, and that this symbolism transcends all religions.
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Moreover, when compared with the baptized sled driver, the unbaptized man clearly behaves in a more Christian manner and he even appears to be almost Christ-like at times. Yet, this morally Christian man is also compared to a Greek God and an Indian idol, and continues to follow a shamanistic religious ideal. This shows that the native is a symbol not just for Christianity, but for all spirituality without concrete religion, and in a sense, he can be seen a savior and teacher, helping the bishop reach a new understanding of baptisms and conversion to
Moreover, when compared with the baptized sled driver, the unbaptized man clearly behaves in a more Christian manner and he even appears to be almost Christ-like at times. Yet, this morally Christian man is also compared to a Greek God and an Indian idol, and continues to follow a shamanistic religious ideal. This shows that the native is a symbol not just for Christianity, but for all spirituality without concrete religion, and in a sense, he can be seen a savior and teacher, helping the bishop reach a new understanding of baptisms and conversion to