When he reached the fifth class he formed a friendship with one of his school-fellows, Bogomoloff, who had great influence over Elie's ulterior development; he was the son of a colour manufacturer, and his elder brothers were studying chemistry at the Kharkoff University with a view to applying it to their industry. They had travelled abroad and had brought back novel ideas and books forbidden by the Russian censorship; they influenced their young brother, who in his turn initiated Elie. It was thus that the latter became acquainted with materialistic ideas and social theories; he read the _Popular Star_, the _Bell of Herzin_, and other publications prohibited in Russia. Little by little he lost the faith which he had held when under his mother's influence. Atheism, however, was to him more interesting than disappointing; it incited in him a state of general criticism. Ardently passionate in this as in all things, he preached atheism to others and received the nickname of "God is not." The course of teaching at the Lycée did not escape his criticism; when he had reached the fourth class he omitted those exercises which seemed to him devoid of interest. On the other hand, he plunged with passion into the study of natural science, botany, and geology. He had ceased to be a model student, but his scientific aspirations became stronger from day to day. In order to cultivate foreign languages, the two brothers had been placed in a boarding-house where morals were strict and patriarchal, the food bad, and the director's sermons long and tedious. None of these things suited Elie. This regime, with the addition of dancing lessons, inspired him with the deepest aversion; he resolved to obtain from his parents permission to take furnished rooms for himself and his brother. In spite of the current of political exaltation which was then universal in Russia, Elie was too deeply immersed in his studies to be carried away in that direction. He did at one time attend popular lectures and the political gatherings of the students, but he felt that science was his real vocation. He was so early and so completely absorbed by it that he was not interested in the great movement for the emancipation of the serfs. It is true that, at Panassovka, the question was not acute as elsewhere, the serfs being quite happy; however, the fact remains that it was his passion for science which kept him, in spite of his exalted ideas and ardent soul, apart from the noble movement for liberation.