Contemporary Russian Novelists Part 7

In fact, there came a time when the attention of the literary world, especially among the younger generation, became so wrapped up in his works that Gorky and Tchekoff sank to a second level. This enthusiasm was caused by the fact that Veressayev's works answered a general need. They brought into the world of literature a series of characters who summed up the rising fermentation of new ideas and seemed to be spokesmen, around whom the Russian revolutionary forces gathered,--forces which, up to this time, had been scattered. An era of struggle for liberty began.

It is rather important, I think, for the proper understanding of this period to say a few words concerning its history.

The struggle of the younger generation against the autocracy began about 1860, at the time of the freeing of the serfs, a period known in Russia as the "epoch of great reforms." These ameliorations, which extended into almost every domain of Russian life, left intact the autocracy, which, under pretence of protecting itself, fought successfully against all activity and thus brought about, among the younger generation, a general movement towards freedom and socialism. But the autocracy found its best help in the ignorance of the people. Urban commerce, little developed at that time, practically interested only the peasants--which means nine-tenths of the population of Russia. It was natural, then, that the peasants should become the princ.i.p.al object of the revolutionary propaganda, and that tremendous efforts should be made on all sides in order to awaken them from their dangerous sleep.

The peasant uprisings in the history of Russia, especially the two revolts directed by Stepan Razin in the 17th century, and Pugachev in the 18th, proved the fact that the ma.s.ses could unite in a general insurrection. This time, the "intellectuals" joined. As they advocated a sort of communism, periodic redivisions of land according to the growth of the population, and as they harped on the tradition that land was a gift of G.o.d which no one had a right to own, we can easily see that the agricultural proletariat would welcome with open arms the socialistic ideas.

Although this popular movement did not affect many people, it was attacked with such pitiless cruelty, that the revolutionists decided to have recourse to the red terror in order to fight the white terror which was cutting down their ranks. The secret goal of this movement was to replace the autocratic regime with political inst.i.tutions emanating from the will of the people. In order to accomplish its reforms more quickly, this party, which called itself the "Popular Will," incited several attempts at murder; Russia then witnessed dynamite outrages against imperial trains and palaces, and finally, the a.s.sa.s.sination of the Emperor Alexander II. For a moment the autocratic regime seemed to totter under these sudden and fierce blows, but it soon recovered. The white terror proved to be stronger than the red. Many executions and banishments helped to crush the partisans of the "Popular Will;" then, when the movement had been checked, the authorities began to repress even the slightest desire for independence on the part of the press, the universities, or any other inst.i.tutions which could do good to the people. Dejection and disillusion dominated this period from 1880 to 1900, which has been so faithfully portrayed in the works of Tchekoff.

Nevertheless, in spite of the fact that their ideals had come to nought, those of the red terror had not disappeared, and hope remained in their b.r.e.a.s.t.s.

Tchekoff was still living when new symptoms of fermentation appeared in Russia, and he could have alluded to this in his later works. But he did not have a fighting nature, and, in his solitude, he looked at conditions with melancholy scepticism. There was need of a man, a writer--like Gorky several years later--born right in the midst of this movement, who would be the very product of it, and for whom its ideas would be a reason for existence.

Veressayev was this man and writer, and it is as much by his political opinions as by his literary talents that he gained such a wide-spread reputation. If his works are not always irreproachable from a literary standpoint, they are always accurate in describing exactly what the author himself has seen and lived through.

Veressayev, in three great stories, gives us the three phases of the movement between 1880 and 1900. These three stories, "Astray," "The Contagion" and "At the Turn," are of such extreme importance, that in the following pages there will be a detailed a.n.a.lysis of each of them.

The two protagonists of the story, "Astray," are Dr. Chekanhov and his cousin Natasha. The former is at the end of his moral life, the latter is on the threshold, and both of them are "astray," because the one has not found the road on which to travel through life, and the other is just beginning to look for it. The entire existence of Chekanhov is dominated by the idea that it is _his duty to serve the people_, which was the basis of the activity of the "narodnikis."

According to him, the "intellectuals," who represent a small and privileged fraction of the population, are the debtors of the people and ought to pay their debt by giving the people knowledge and comfort. This theory is burned into his very soul; it is the leading thought that directs all of his actions. At this epoch, few men showed such absolute devotion. From 1880 to 1890, after the cruel suppression of the movement of the "narodnikis," there was a stop in this revolutionary activity. Unaware of this pacification, Chekanhov makes great exertions; as a doctor, he combats disease and saves several people. But how exhaust the source of this evil, this misery, which is increased by a despotic social order? Chekanhov spends his energy in vain; where else shall he apply his strength?

The famine of 1891! Dr. Chekanhov speaks only of his despair: "A terrible malady beats down on one after another of the inhabitants; it is an epidemic of typhoid caused by the privations which left us numb and weak." In 1892 an epidemic of cholera broke out. In spite of the prayers of his parents, the young man rushes off to the most infected district. One day, he penetrates into an infected hovel.

The children are sprawling everywhere, the mother is foolish and stupid, and the father, weakened by prison labor, has come down with cholera. The wife forbids the doctor, whom she accuses of poisoning the sick, to approach her husband. Scorning the danger, in order to encourage the sick man, the doctor drinks out of the very cup which the invalid has used. Nothing counts with him as long as he can inspire confidence and save people from death.

"What good is there in love between good and strong people," adds Chekanhov, after having noted down this cure in his "Journal,"

"since it results only in miserable abortions? And why are the people held down to work which is so rough and unpleasant? What motive supports them in their painful labor? Is it the desire to preserve their infected hovels?"

At the end of these reflections could not Chekanhov, absolutely in despair, have abandoned his task? No, he knew how to keep up his devotion. Sacrificing his life for others, Chekanhov begins to love life again. He says to himself: "Life is good ... but will it be for a long time?" We do not catch the answer.

Furious voices are heard, and a savage and cruel mob calls him a poisoner and hurls itself upon him, beating and striking him.

Exhausted by the blows and jeered at by those whom he had considered his brothers in need and for whom he had put himself in constant peril, he lies stretched out on his bed, suffering severely; but he nourishes no grudge against his tormentors; on the contrary, his apostle-like character is moved with pity at the thought of these uncultured and ignorant beings so unconscious of the evil that they are doing. And several days before his death he writes the following tragic words in his "Journal," almost terrifying in their simplicity:

"They have beaten me! They have beaten me like a mad dog because I came to help them and because I used all my knowledge and strength, in one word, gave all that I had. I am not thinking now about how much I loved these people and how badly I feel at the way they have treated me. I simply did not succeed in gaining their confidence; I did succeed in making them believe in me for a while, but soon a mere trifle was enough to plunge them back among their dark shadows and to awaken in them an elemental, brutal instinct. And now I have to die. I am not afraid of death, but of a tarnished life full of empty remorse. Why have I struggled? In the name of what am I going to die? I am only a poor victim stripped of the strength of an ideal and cared for by no one.... It had to be so, for we were always strangers to them, beings belonging to another world; we scornfully avoid them, without trying to know them, and a terrible abyss separates us from them."

It is interesting to note how Chekanhov is regarded by the new generation and especially by the woman he loves, his cousin Natasha.

She believes in him, she expects a gospel of life from him; but Chekanhov cannot respond to her; he adheres to such vague expressions as: "work," "idea," "duty towards the people." He says to her: "You want an idea which will dominate you entirely and which will lead you to a definite goal; you want me to give you a standard and say: 'Fight and die for it.' I have read more than you, I have had more experience than you, but like you, _I Do Not Know_, and that is our torture." According to Chekanhov, all of his generation are in the same position: it is _Astray_, without a guiding star, it is perishing without realizing it.... Finally, in order to avoid the pressing questions of Natasha, who would like to work and sacrifice herself for the poor, he points out to her the salutary work of the village school-mistress. A few days later he dies, welcoming death with joy.

While the people who were ending their existence and those who were beginning it were so carefully looking for a field of action, the uncultivated ground of Russian life was gradually being cleared by the slow evolution of an economic movement. Between 1895 and 1900, as a result of the natural development of national commerce, the number of city workingmen grew to vast proportions and they formed an important cla.s.s, which, on account of its situation, was much more qualified than the peasants to interest itself in the ideas of socialism and liberty. So from the very midst of the people certain individuals appeared capable of adopting progressive ideas; Marxism awaited them, the theory which is the basis of European democratic socialism. This doctrine was nothing new in Russia. But formerly, the proletariat of the cities had been very little developed and the Marxian doctrines had been of theoretical interest only.

"The Contagion" has for its heroine Natasha,--the Natasha that we have already met, but how transformed! She has at last found her bearings. If, in 1892, she was waiting for the right road to be shown to her, in 1896 she was enthusiastically following the new road opened by the doctrines of Marx.

In Zharoshenko's famous picture, "The Student," Uspensky notes something new in this type of femininity. He calls it "the masculine trait"; it is the mark of thought. He sees there the harmonious fusion of a young girl and an adolescent boy, with an expression neither feminine nor masculine, but exceptionally human. And this transforms Zharoshenko's "Student" into a luminous personification, unknown up to this time, a type which synthesizes "le type humain."

In the work of Veressayev this student is Natasha. Reflection has ripened her mind since her last talk with poor Chekanhov. She has become a regular "mannish woman," having seen and thought a great deal. She has traveled; she has lived in St. Petersburg and in the south of Russia. Full of courage and energy, she claims to be fully satisfied with her lot; she begs her companions to follow the road she has found, and when they refuse she becomes angry with them. In company with her comrade Dayev she vigorously attacks the convictions of the men of Kisselev, who see sufficient safety in the workingmen's a.s.sociations; she rises up, in the name of Marxism, against the "narodnikis," whom she considers ingenuous idealists; she refuses to endorse the theories of the "intellectuals," who oppose the thought of any great work, since they believe that smaller deeds are more immediately realizable. When one of them, a doctor, Trotsky, ends his conversation with her with these words: "It is not necessary to wear one's brains out trying to solve difficult problems while there is so much immediate need and so few workers," she puts an end to the discussion. Shrugging her shoulders, in a trembling voice she answers: "How can you live and think as you do? New problems confront us, and you stand before them and do nothing, because you have lost confidence. I can't work any longer with you, because it would mean dedicating myself blindly to 'spiritual death.'"

Veressayev does not show us how she solves the problems of which she speaks. The adepts of this sort of social apostleship usually propagate their ideas among the workingmen, help them, and play a part in conspiracies. Natasha offers herself up. But the censorship has not allowed Veressayev to carry his subject on, and he has limited himself to showing us Natasha in company with her friends and disciples, giving herself up to oratorical tilts, discussing principles, and uttering long discourses full of pa.s.sion, faith, and juvenile impatience,--discourses which unfortunately are mistaken in their reasoning.

In realizing from the socialist ideal the logical and inevitable consequence of capitalism, which continues according to a law independent of human will, the Marxian doctrine dissipates the doubts and consolidates the faith of those who adopt it. According to this faith, the socialists do not have to create socialism, they only have to cooperate in the historical process which will inevitably make socialism grow. In thus recognizing the supremity of the law of history, socialism, utopian up to this time, becomes scientific and, under its new form, it is no longer subject to the influence of personal opinions, no matter how full of genius they may be. But this "scientific socialism," which, on account of the backwardness of political economy, could be only a step ahead, was taken by the younger generation of Russia as the "dernier mot" of the science. The result was, that several narrow and exclusive dogmas were grafted on this doctrine. Thus, the theory of "cla.s.s struggle" transformed itself into the absolute negation of all community interests between the diverse social strata. The "materialistic"--or rather "economic"--point of view, according to which the products of spiritual activity in the history of humanity lose all independence, being only the consequences of economic organization, generated scorn for all idealism; and the proletariat character of the socialistic movement impelled society to divide into two hostile and irreconcilable parts, one of which is made up of the proletariats, the other of the elements opposed to socialism.

To this last party the enormous ma.s.s of half-starved peasants joined itself. The peasants, according to the Marxian doctrine, cannot understand socialism until they have become proletariats themselves, instead of becoming miserable landed proprietors. And this "proletariazation" of about 100,000,000 peasants, the fervent Marxists consider a fatal and desirable event in the near future.

These theories, carried to excess, were sure to excite a reaction.

It manifested itself by a neo-idealistic movement, which found the princ.i.p.al cause of social progress in the tendency of humanity to attain supreme development and perfection. Then there were the "narodnikis" who considered the "proletariazation" of the Russian peasant impossible and inopportune. There were also the various groups of Socialists who applauded the criticism that Bernstein made on the Marxian orthodoxy. So several deviations were made from the original theory; there were grave dissensions and interminable and bitter controversies. All this occupies a large part of "At the Turn," one of Veressayev's novels, in which these events are traced with almost stenographic exact.i.tude.

The characters are, Tanya, a fanatic Marxist; her brother, Tokarev, whose soul is a field for spiritual battles; and Varenka, a village school-mistress. There are several eccentric characters around them, such as Serge, a young apostle of a somewhat Nietzschean egoism, Antsov and others. Tanya is none other than Natasha of "Astray,"

with this great difference, however, that Tanya has found truth already formulated for her, and does not have to grope about for it.

Nevertheless, the essential characteristics of the two girls are the same. They both have the same joyous self-denial, the same love of life, the same courage in face of difficulties, and also the same faith in a better future. Tanya has lived during the whole winter with her comrades in a region devastated by the famine, and she has spent there all that she possesses. At Toliminsk, where she arrives after a long walk, she speaks of her meagre living and tells amusing stories without suspecting her wonderful heroism.

But this young girl, full of the joy of life and ready for any sacrifices, is pitiless towards her theoretical adversaries and has absolutely no compa.s.sion for them. The pa.s.sage in "Crime and Punishment," in which Dostoyevsky depicts one of his heroes in the following manner: "He was young, he had abstract ideas, and was, consequently, cruel," perfectly fits Tanya. Veressayev tells the following incident: "One day, when she was at the station, some peasants rushed down from the platform. A railroad guard struck one of the peasants. The peasant put his head down and ran off....

Tanya, knitting her brows, said: 'That's good for him! Oh, these peasants!' And her eyes lighted up with scorn and hate...."

Just as Tanya brings Natasha to our mind, so does Varenka make us think of Dr. Chekanhov; the same feeling of duty governs them both.

But, while Chekanhov wanted to devote himself to the social problem, without ever succeeding in doing so, because he did not exactly see the principles, Varenka was able to devote herself to her work without mental reservation. However, she refuses to, because she has not enough enthusiasm for this sort of research. Her understanding, which is deeper and broader than Tanya's, sees the error, the narrowness of her doctrine; she cannot admit it, and, fired by a desire to devote herself body and soul to some useful work, she chooses the laborious profession of a school-mistress in the village. But this humble and unpleasant career does not satisfy her.

Little by little ennui and anguish drive her to suicide.

Between Tokarev, Tanya's brother, and Varenka, the contrast is complete. While still a student, he had accepted, with all the ardor of youth, the idea of duty, and he desired to give himself up to the cause of justice and truth; but, having encountered many obstacles, he felt, when he had reached his thirtieth year, that the sacred fire was going out.

He now dreamed only of his personal happiness, and of poor theories that justified this egoism. An a.s.sured material existence, comfort, a happy domestic life, work without risks, without sacrifices, but useful enough in appearance to satisfy the conscience, attracted him irresistibly. He then went to work to tear out his former ideas, which had taken a pretty firm root. Urged on by his conscience, which protested, he forced himself at times to resurrect his youthful enthusiasm; he thought a great deal about morals, about duty, and he read many books treating this subject; he says: "I feel that something extremely necessary has left me. My feelings about humanity have disappeared and nothing can replace them. I read a great deal now, and I am directing my thoughts towards ethics. I try to give morality a solid basis and I try to make clearer to myself the various categories of duty.... And I blush to p.r.o.nounce the word, 'Duty.'"

Nevertheless, Tokarev tries, at times, to justify his inclinations towards peaceable bourgeois prosperity to the struggling youth who surround his sister Tanya. These cruel young people, however, answer him only with sarcastic remarks, and caustic arguments, and do not hesitate to express their doubts as to the sincerity of his opinions. To his conscience, they are like a living reproach from the past. Once he also was intolerant towards others as these people are towards him to-day. And that is why he suffers under their condemnation of him. He defends himself weakly, and after one of his oratorical tilts, he falls into such spiritual depression, that he almost thinks of suicide.

These, then, are the three main characters of Veressayev's novel. In the background we have the secondary characters. We have the proud proprietor and his wife, both of them liberals; we have the pedagogue Osmerkov, who does not like talented people because they bother everybody; and then there are the respectable inhabitants of Gniezdelovka, Serge's father and mother, who are entirely absorbed with their household and with cards.

"The Comrades" is a variation on this theme: old school friends, who formerly had been wrapped up in a great ideal, are now living a life of shabby prosperity, and they feel that they have deteriorated, although they do not dare to confess it to each other.

And Veressayev profits by this to generalize on the causes of this fatal fall after the unselfish enthusiasms of youth. He sees them especially in a mysterious force: "The Invisible," already studied by Maeterlinck, Ibsen, Tchekoff, and especially by de Maupa.s.sant; and he sees them in the unhappy conditions of Russian history, which created a social and political organization favorable only to those who crawl along and not to those who plan.

Let us now a.n.a.lyze the stories in which Veressayev describes the life of the people.

The story of "The Steppe" is as follows: One beautiful autumn evening two men meet on the steppe. One of them, the forger Nikita, is returning to his native land; he is wounded in the leg and it is hard for him to walk. He is looking for work. The other is a professional beggar.

The beggar, who is never hungry because he has no scruples, offers Nikita something to eat. After resting a short while, the travelers continue on their way. In the first village that they come to, the pilgrim beggar makes a speech to the inhabitants and sells them certain "sacred properties" which he keeps in his bag. After pocketing gifts of money and various other things, the false pilgrim pursues his way, still accompanied by Nikita. On the road once more, he offers to share with his comrade the fruits of his "work," but the latter refuses.

"What a fool!" cries the beggar, and bursts out laughing. But Nikita, indignant, gives him a heavy blow and leaves him for good.

"For a Home" and "In Haste" gave Veressayev an opportunity to note one of the characteristic traits of the ambitious villagers: their strong desire to preserve their homes and to propagate the race.

In the first of these stories, two old people, Athanasius and his wife, want to marry their daughter Dunka, but the "mir,"--the a.s.sembly of peasants,--egotistical and inflexible towards people who are growing weak, oppose them. "We have not enough land for our own children," is the answer of the "mir." Dunka remains unmarried, and dies at an early age. Her mother soon follows her. Old Athanasius lives alone in his freezing "isba," which is in a state of ruin, while the neighboring isbas, solid and austere, "spitefully watch him die."