Contemporary Russian Novelists Part 2

"And N. G. recognizes himself?"

"Not exactly, but as he is in the service of the government...."

"Well, is he its spokesman and champion? And why is it precisely he who asks to have me arrested?"

"All right," replied the dignitary, suddenly becoming milder, "I shall inform His Majesty of our conversation."

The affair ended without further complications. It should be noted that the Tsar himself protected Pushkin, for Pushkin had got into touch with him in order to influence him more successfully.

Nevertheless, this acquaintance was only a new source of suffering to the poet. In the case of certain less known writers the malevolence of the higher authorities often took on a tragic turn.

For a single poem in which the poet Polezhayev described a students'

debauch, the author was reduced by Nicholas I to the rank of a common soldier. Sokolovsky, another writer of this time, not being able to get a footing in literature, abandoned the pen, and like many others, sought to forget his disappointment in drink. For several years Hertzen was transferred from one place of exile to another until he came to England. And how terrible was the fate of the talented poet of Little Russia, Shevchenko, who was exiled for many years to a corner of European Russia and forbidden to do any writing or even painting, a thing that he loved above all! And finally, who does not know the sad comedy of Dostoyevsky, who was made to go through all the preparations for his execution, but was finally sent to that prison which he has so wonderfully described in his recollections of "The Dead House"?

The Damocles' sword of defiant authority was suspended over the head of every Russian writer. The vocation of literature was filled with danger and brought about actual tragedies in some families. Thus, Pushkin's father, fearing that the fury of the authorities would extend to him, began to hate all literature, and had serious quarrels with his son. Griboyedov's mother threw herself at her son's feet and begged him not to write any more but rather to enter the service of the State. In Griboyedov we have a sad example of a great talent virtually buried alive by the censor. His comedy, "Intelligence Comes to Grief," is a masterful work, sparkling with satiric warmth, the equal of which it would be hard to find anywhere. This first work, rich in promise, was never published nor produced. Discouraged, the author renounced literature, and on the advice of his mother, accepted a position as amba.s.sador to Persia, where he was killed in a riot.

Not only does the censorship mutilate literary works, but it often suffocates the inspiration of the author. The Russian press has lately published a very interesting article on Nekrasov, explaining the frequent interruptions of his activity by a momentary paralysis of his inspiration. Often, he writes, the ideas and poetic forms which come to his mind are so strong that he need only take up his pen and write them down. But the thought that what he might write would be condemned by the censor, stops him. It was, then, a long struggle between the ideas which he wanted to express and the obstacles which hindered him. And when finally Nekrasov had smothered his inspiration, he was broken down and crushed by fatigue and disgust, and for a long time he stopped writing. His friends advised him to jot down his ideas in spite of all, in the hope that they would be recognized by future generations when happier days should dawn on literature. He was not successful, because in order to create his genius needed to feel a close bond between him and his readers. Thus the censor carried his brutal hand into the very laboratory of thought.

Happily, since the movement toward reform between 1860 and 1870, the Russian censor has become more lenient and now no one says what was once said to the writer Bulgarin: "Your business is to describe public activities, popular holidays, the theatre. Do not look for other topics." The number of subjects open to the press has increased. But the desire to live a free life has developed in literature and in society alike, and as resistance to it has also strengthened, the pressure has remained relatively the same. The censor and the police continue to stifle the natural richness and the power of the Russian mind. To-day, as before, Russian literature is made up of just that small fraction of the whole which has escaped government inquisition.

However, in spite of all the unheard-of constraints which weigh upon her, Russia has already given us such great authors, that we need not hesitate to say that on the day when she regains liberty of speech and of pen, her literature will take its place among the first in the world.

II

ANTON TCHEKOFF[2]

[2] This spelling has been adopted here, rather than Chekhov, since it is more familiar to the public. In all other cases, the _ch_ and _v_ have been retained.

"There is a saying that man needs only six feet of ground, but that is for a corpse and not for a living man. It is not six feet of ground that man requires, not even an entire estate, but the whole terrestrial globe, nature in its fullness, so that all his faculties can expand freely."

This is the proud profession of faith that Anton Tchekoff made on entering the literary world. He was born January 17, 1860, at Taganrog, where his father, a freed serf, lived. After attending school in his native town, he took up the study of medicine at Moscow. Once a doctor, rather than practise, he devoted most of his time to literature. His career as an author does not offer us any extraordinary situations. He owed his success, and later on his glory, to severe and prolonged work. His literary talent manifested itself while he was still a student. He began his career with humorous short stories which were published in various newspapers.

They brought him enough for the bare necessities of life.

These stories have been collected in two volumes. They are very short, almost miniatures. For the most part they are elegant trifles, worked out with painstaking care. One feels that the author had no definite goal in sight; he wrote them simply to amuse and entertain his readers. One would search in vain for any sort of philosophy. On the contrary, one finds there a rather significant spirit, a gaiety, care-free, loquacious and, at times, ironical.

Unimportant people tell pleasant things about themselves or others.

All these men are a trifle debauched, talky, futile, and their companions are flighty, intriguing little women who chatter incessantly. Everything begins and ends with a laugh. This recalls some of the early works of Gogol, but, we repeat, one finds no moral element in this laughter, and these tiny comedies are in reality no more than simple vaudeville sketches. Once in a while we find a sad note; less frequently, we find the sadness accentuated in order to present a terrible drama. Such, then, are the contents of the first two volumes which came from the pen of Tchekoff.

However, this melancholy little note, met from time to time, gradually grew in intensity in the third volume, until later on it lost all trace of the old carelessness, and developed, on the contrary, into a profound sadness. Tchekoff unconsciously gave up the "genre" of pleasant anecdote in order to concentrate all his attention on facts. This practice made him sad. Russia was, at this time, going through a period of prostration as a result of the last Russo-Turkish war. This war, which, at the cost of enormous sacrifices, ended in the liberation of the Bulgarian people, awakened among the Russians a hope of obtaining their own liberty, and provoked among the younger generation the most energetic efforts to obtain this liberty, no matter what the cost might be. Alas, this hope was frustrated! All efforts were in vain, a reaction followed, and the year 1880 brought the reaction to its height. From then on apathy followed in the steps of the great enthusiasm. All illusion fled. A kind of disenchantment filled all minds. Those who had hoped with such ardor, and had counted on their own strength, felt weak and powerless. Some confined themselves to moaning incessantly. A grey twilight enveloped Russian life and filled it with melancholy.

These are the dreary aspects that Tchekoff describes, and none has excelled him in portraying the events of this hopeless reaction. His stories and dramas give us a long procession of people who succ.u.mb to the monotony, to the plat.i.tudes, to the desolation, of existence.

It is in the following manner that one of his characters expresses his ideas on the subject of this moral crisis:

"I was then not more than twenty-six years of age; nevertheless I was conscious not only that life was senseless, but that it was without any visible goal; that all was illusion and dupery; that, in its consequences and even in its very essence, the life of the exiled on the island of Sakhaline was very much the same as the life that was led at Nice; that the difference between the brain of Kant and the brain of a fly was very small; finally, that no one in this world was either right or wrong."

This idea of the nothingness of life, with its extremes, monstrous and profitless, is often found in the work of Tchekoff. His story "The Kiss" is but a variation of this theme,--the absurdity of life.

Lieutenant Riabovich, under the influence of a chance kiss, a kiss that was not meant for him, dreams of love for an entire summer; he waits impatiently for the return of the pretty stranger; but alas, his lovely dream cannot be realized, for the simple and cruel reason that no one is waiting for _him_, no one is interested in him. One day, on the banks of a stream, the young officer gives himself up to his reflections:

"The water flows off; one knows not where nor why; it flowed in exactly the same way last May; from the stream it flows into the river, and then into the sea; then it evaporates, turns into rain, and perhaps the very same water again flows by before my eyes.... To what good? Why?" And all life appears to Riabovich an absurd mystification and seems thoroughly senseless.

The hero of "The Bet" absolutely scorns humanity, with its petty and its great deeds, its little and its great ideas, because he feels that after all everything must disappear, be annihilated, and the earth itself will turn into a ma.s.s of ice.

Tchekoff has given us innumerable rough sketches typical of people belonging to the most diverse social cla.s.ses. He seems to take his readers by the hand and to lead them wherever he can show them characteristic scenes of modern Russian society,--be it in the country, in the factory, in princely dwellings, at the post-office, or on the highway. He barely takes the time absolutely necessary to depict in a few, appropriate words a state of mind or the secret of a gesture. One would say that he hastens to express the totality of life with the variety of his detached manifestations of it. That is why his stories are short; often mere allusions stand in place of actual development. And whatever domains or corners of Russian life the reader, under the guiding hand of this perspicacious cicerone, may visit, he will almost always go away with one predominating impression: the lamentable isolation of Russia.

"The Windswept Grain" shows the reader a religious establishment, where a young Jew, recently converted, has taken refuge. Here is a young man, very impressionable and eager to learn, who has fled from his home and his family, whose prejudices offended him. His family tries every means to bring him back and to punish his apostasy.

In order to employ his energies effectively, the young proselyte, who has embraced the new religion only that he may follow progress, tries to get a position as a school-teacher. But the apostleship of learning cannot satisfy his versatile mind: he continues to flit from one thing to another, like a gypsophilia, driven by the wind across the entire stretch of the steppes of southern Russia.

Then Tchekoff takes us to a postal station to show us another type of the "Windswept Grain." This man, like the young convert, is a dreamer, who puts heart and soul into any new idea that comes along.

He also has spent his life in searching for an activity corresponding to his ideal. At present, being a widower, he is obliged to support both himself and his daughter, who, while loving him devotedly, never ceases to reproach him for the many inconveniences of their uncertain existence. In the evening, a young widow from a neighboring province gets off at the place where he and his daughter are living. When she sees the young girl pouting, she consoles her by caressing her with the tact peculiar to women. Then, at tea time, she starts talking to the father. The idealist tells of his life, and reveals to the young woman the plans that he has made.

The true sympathy with which she listens, and the respectful and tender feeling that he has for her, inevitably makes the reader think that fate has not brought these two people together in vain, and that their lives will be united. This impression persists when on the next day we find the young woman entering her carriage a.s.sisted by her companion of the evening before. We wait for the word that will unite this couple. But neither of them p.r.o.nounces the all-important phrase. The carriage leaves; the man remains for a long time motionless as a statue, watching with a mingled feeling of joy and suffering the distant road and his disappearing happiness, which, but a moment ago, he seemed to hold in his hand.

After those who insist on always realizing their temporary ideals, let us take up characters of a new type, those whom destiny has irredeemably conquered, and who have finally resigned themselves to their fate.

An example of this type is Sofia Lvovna in "Volodia the Great and Volodia the Small." Married to a rich colonel, she has no other end in life. The days pa.s.s, tiresome, monotonous, filled only with visits and driving; the nights are interminable and sad near this husband whom she does not love, and whom she married out of spite and for money. Love for a comrade of her youth, Volodia by name, fills her heart. But this young man, who has recently finished his studies, is just as commonplace and just as debauched as her husband and the society which surrounds her. Sofia Lvovna is not yet resigned to her fate. She speaks of her aspirations to her childhood friend, who, after getting from her what he desires, leaves her at the end of a week. And Sofia Lvovna becomes frightened at the thought that for the young girls and women of her station there is no other alternative than to go on riding in carriages, or to enter a convent and gain salvation.

"The Attack" gives us an example of the terrible feeling of terror that suddenly enters the proud soul of a young man at his first contact with certain realities.

The student Va.s.siliev, a young man of excessively nervous temperament, has visited a house of ill-fame, and since then, he cannot rid himself of his painful impressions. Sombre thoughts beset his mind: "Women, living women!" he repeats, his head between his hands. "If I broke this lamp you would say that it was too bad; but down there it is not lamps that they break, it is the existence of human creatures! Living women!..."

He dreams of several ways of saving these unfortunates, and he decides childishly to stand on a street-corner, and say to each pa.s.ser-by:

"Where are you going? and why? Fear G.o.d."

But this desire soon gives place to a general state of anguish and hatred of himself. The evil seems too great for him, and its vastness crushes him. In the meantime, the people about him do not suffer; they are indifferent or incredulous. The student feels that he is losing his mind. They confine him. Later on, when, cured, he leaves the alienist, "he blushes at his anxiety."... The general indifference has broken down his aspirations, smothered his vague dream.

In "Peter the Bishop," we see a man, good and simple, the son of peasants. This man, thanks to his intelligence, has raised himself to the rank of bishop. During all his life he has suffocated in this high ecclesiastical position, the pompous tinsel of which troubles him to such an extent that the cordial and sincere relationship existing between him and his old mother, who is so full of respect for her son, is broken off. After his death he is quickly forgotten.

The old mother, now childless, when she walks in the fields with the women of the village, still speaks of her children, of her grandchildren, and of her son, the bishop. But she speaks timidly of him, as if she feared that they would not believe her. And, in truth, no one puts any faith in what she says.

It is among the people and the working cla.s.ses that man is most completely rid of all traces of an artificial and untruthful exterior; the struggle against misery does not leave much room for other preoccupations; life is merciless, it crushes unrelentingly man's dreams of happiness, and often does not leave any one to share the burden of sorrows or even its simple cares. The short and very touching story of "The Coachman" gives us an excellent example of this loneliness. Yona, a poor coachman, has lost his son; he feels that he has not the strength to live through this sorrow alone; he feels the absolute need of speaking to some one. But he tries in vain to confide his sorrows to one or the other of his patrons. No one listens to him. Therefore, once his day's work is over, alone in the stable, he pours out his heart to his horse: "Yes, my little mare, he is dead, my beloved child.... Let us suppose that you had a colt, and that this colt should suddenly die, wouldn't that cause you sorrow?" The mare looks at him with shining eyes, and snuffles the hand of her master, who ends by telling her the entire story of the sickness and death of his son.

In "The Dreams," a miserable vagabond, whom two constables are taking to the neighboring city, dreams aloud of the pleasant life he expects to lead in Siberia, whither he hopes to be deported. His gaolers listen to him not without a certain interest. They also begin to dream ... they dream of a free country, from which they are separated by an enormous stretch of land, a country that they can hardly conceive. One of them brusquely interrupts the dreams of the vagabond: "That's all right, brother, you'll never get to that enchanted land. How are you going to get there? You are going to travel 300 versts and then you'll give your soul up to G.o.d. You are already almost gone." And then, in the imagination of the vagabond, other scenes present themselves: the slowness of justice, the temporary jails, the prison, the forced marches and the weary halts, the hard winters, sickness, the death of comrades.... "A shudder pa.s.ses through his whole body, his head trembles and his body contracts like a worm which has been trodden upon...."

Let us now look at those numerous stories of Tchekoff which treat of peasant life: "The Peasants," "The Murder," "In the Ravine," and others.

"The Peasants" is one of the most important of the stories which treat of the country, and was recently conspicuous for bringing up the question, violently discussed by the Marxists and the Populists, of the life of the people in the city and in the country.

Nicholas Chigueldyev, a waiter in a Moscow hotel, falls sick and has to leave his work. All his savings go into the hands of the doctor and the druggist. As he does not seem to improve, he decides to return to his native village, where his family is still living. If the air of the country does not cure him, he will at least die at home. He had left the village at an early age, and had never gone back to visit. He goes home with his wife and his little daughter.

There he finds his mother, his father, and his two brothers and their wives in the most abject misery. The whole family is entombed in a dark and filthy "isba" full of flies. Nicholas and his wife immediately see that it would have been better for them to have remained in Moscow. But it is too late. They haven't enough money to return; they must remain. A horrible life begins for the sick man and his family. There are endless quarrels, blows, abuses. They reproach one another for eating and even for living. They are angry at Nicholas and his wife for having come. The latter is soon tired of this existence. In the city Nicholas had broken himself of country manners. He wants to go back to Moscow. But where find the money for the trip?... His sickness becomes more acute. An old tailor, a former nurse, who has been called in, promises to cure him; he bleeds him several times and Nicholas dies. The widow and her little daughter spend the winter in the village. The young woman, who had watched during those long days of suffering, is now broken down. When spring comes, the mother and daughter go to the church, and, after praying at the grave of their dead, they go begging on the highway.

In "The Murder" Tchekoff studies certain manifestations in the spiritual life of the peasants. Matvey Terekof belongs to a peasant family the members of which are all known for their piety; in the village they are called "the singing boys." Very orthodox, they hold themselves aloof and give themselves over to mysticism.

Instead of playing with his little comrades, Matvey is constantly poring over the Gospel. His piety increases, he prays night and day, hardly eats anything, and experiences "a singular joy at feeling himself grow weaker through the fasting." One day he notices that the priest of the village is less pious than he. He enters a convent in the hopes of finding there true Christians. But even there his disillusionment comes soon. Finally, he decides to found a church of his own. He hires a little room which he transforms into a chapel. He finds disciples and soon gains a reputation as a thaumaturgical saint.