Lectures on Russian Literature Part 8

26. These, then, were the numerous great virtues of Turgenef; and they have made him the most enjoyable of artists. But his one great vice, the vice of doubt, the vice of hopelessness, has made him, as a nourisher of the spirit, among the least profitable as a writer.

27. For, O my friends, it cannot be stated too often that whatever puts new strength into the spirit is from the great G.o.d, the Good; and whatever takes strength from the spirit is from the great Devil, the Evil. And the things that have ever proved the inexhaustible sources of strength to the soul have been not doubt and despair, but faith and hope,--faith that the destinies of men are guided by love even though guided through the agony of sorrow; faith that behind this appearance of discord and blind fate and brute force there is after all to be found the substance of harmony, of wise forethought, of tender love; hope, that however terrible the present, the future will yet be one of joy, one of peace. If reason with its logic can strengthen this faith, this hope, then welcome reason, blessed be reason; but if reason with its logic can only make me doubt the presence of wisdom, the presence of love, then begone reason, cursed be reason. Verily, by their fruits ye shall know them!

28. Turgenef therefore was incapable of creating a Levin, because he had not the faith which makes the Levins of Tolstoy possible. He was filled with the pessimistic woe of the world, believed at bottom that man, born in sorrow, must also live in sorrow. With the sublimity of a prophet, Turgenef cries: "From the inmost depths of the virgin forest, from the eternal depth of the waters, resounds the same cry of Nature to man: 'I have naught to do with thee. I rule, but thou--look to thy life, O worm!'" While personally he indeed contributed what lay in his power to alleviate the present ills of men, he could do naught towards alleviating the future ills of men; for he could not inspire men with hope, since he had none himself. For hope comes from faith, and Turgenef was devoid of faith. Turgenef, like another great master of fiction, George Eliot, was a veritable child of the immature age, not of science, of knowledge, but of nescience, of ignorance, of agnosticism; for it is only ignorance that doubts, and it is true science that believes.

29. I cannot therefore ask you to take leave with me of Turgenef without at least urging you to profit by this one fact in his life. Turgenef failed to reach the highest, the height of Tolstoy, because he failed to free himself from that alone which must forever trammel the soul. He failed to free himself from that fundamental distrust of G.o.d which is at bottom of all despair. You, too, my friends, have that distrust. O ye in society who dread the consequences of having one kind word to say, or even one glance of recognition to cast at a brother because forsooth he has not been properly introduced to you, are not ye doubting your own G.o.d in your b.r.e.a.s.t.s, which acts not in fear of your fellow-men, but in trust of them? And, O ye who refuse to help a begging brother for fear lest he prove an impostor, are not ye likewise at bottom doubting the G.o.d within you which acts through pity to a brother, even though he _do_ deceive? Turgenef fell short of the highest because he did not cast off the scepticism of his intellect. Are not ye, my friends, likewise in danger of falling short of the highest because you too do not cast off the scepticism of the heart?

LECTURE V.

TOLSTOY THE ARTIST.

1. I have stated in the first lecture that the soul of man ever strives onward and upward; that its goal is the establishment of the kingdom of heaven, which consists in reverence before G.o.d above, and in love towards man here below. I have stated that of this journey of the soul heavenward, literature is the record; that the various phases of literary development are only so many mile-posts on the road; that after the voices of the singer, of the protester, of the warrior, are hushed, there must be heard what must remain forever the loftiest voice in letters,--the voice of the preacher, the prophet, the inspirer. And I have stated that just as Pushkin is the singer, Gogol the protester, and Turgenef the fighter, so is Tolstoy in Russian literature the preacher, the inspirer.

2. But just because he is the prophet, the uplifter, the proclaimer, Tolstoy is no longer the _merely_ Russian writer. Pushkin is the _Russian_ singer, Gogol is the _Russian_ protester, and Turgenef is the _Russian_ fighter; but Tolstoy is not the inspirer of Russia alone, but of all mankind. Tolstoy has the least of the Russian in him, because he has the most of the man in him; he has the least of the son of the Slav in him, because he has the most of the Son of G.o.d in him. The voice of Leo Tolstoy is not the voice of the nineteenth century, but of all centuries; the voice of Leo Tolstoy is not the voice of one land, but of all lands; for the voice of Leo Tolstoy, in short, is the voice of G.o.d speaking through man.

3. For, O my friends, there _is_ a G.o.d in heaven, even though the voices of pessimism and agnosticism be raised never so high against him. There is a G.o.d who ruleth over the heavens and over the earth; and he is boundless with s.p.a.ce, and everlasting with time; and he is sublime with the sky, and he twinkleth with the star; and he smileth with the sun, and he beameth with the moon; and he floateth with the cloud, and he saileth with the wind; he flasheth with the lightning, and resoundeth with the thunder, he heaveth with the sea, and he dasheth with the surf; he floweth with the river, and he rusheth with the torrent; he babbleth with the brook, and he sparkleth with the dew-drop; he reposeth with the landscape, and he laugheth with the meadow; he waveth with the tree, and he quivereth with the leaf; he singeth with the bird, and he buzzeth with the bee; he roareth with the lion, and he pranceth with the steed; he crawleth with the worm, and he soareth with the eagle; he darteth with the porpoise, and he diveth with the fish; he dwelleth with the loving, and he pleadeth with the hating; he shineth with the merciful, and he aspireth with the prayerful. He is ever nigh unto men,--he, the Prince of Light!

4. And I say unto ye that the Lord G.o.d hath not hid himself from the hearts of men; he that spake unto Moses and the prophets, and through them,--he is still nigh. He that spake unto Jesus and the Apostles, and through them,--he is still nigh. He that spake to Mohammed and Luther, and through them,--he is still nigh. He recently spake through Carlyle and through Emerson, and their voices are not yet hushed. And he still speaketh, my friends, through Ruskin in England and through Tolstoy in Russia, as he ever shall speak through all earnest souls who love him with all their heart because they know him, who seek him with all their heart because they know him not. Think not therefore the Lord G.o.d hath ceased to speak unto men through men; verily, if men but see to it that there be enough inspired, G.o.d will see to it that there be enough inspirers.

5. And of these Heaven-sent inspirers, Tolstoy is the latest. But do not believe that in saying that he is Heaven-sent I attempt to explain aught. The highest is ever inexplicable, and it is the bane of modern science that it is ever ready to explain what cannot be explained.

Before the highest we can only stand dumb; and this has been the feeling of the greatest, because of the humblest, of spirits. The Greek painter, therefore, when about to depict the highest grief of a father, gives up in despair, and veils the father's face; and Meyer von Bremen's grandmother, when confronted with the question from the children whence came that sweet babe in her arms, can only reply, "The storks brought it;" and so I can say to you only, Tolstoy is sent unto men from Heaven.

6. I say he is Heaven-sent, because he came to proclaim not what is ephemeral and perishing, but what is permanent and everlasting. He came to proclaim not the latest theory of gravitation, of molecular vibration, of modes of heat and manners of cold, nor of struggle for existence, nor of supply and demand, nay, not even of scientific charity. He came to proclaim that which was as true in the days of Jesus as it is true in the days of Darwin,--that the life of man can have no meaning, unless when guided by obedience to G.o.d and love to man.

Gravitation, struggle for existence! The earth has been spinning round its parent for ages before man's brain-kin made the marvellous discovery that G.o.d's mysterious impulse which set the earth whirling through the abysses of s.p.a.ce is explained in right scientific fashion by labelling it gravitation. This green earth has rolled on, this green earth will roll on, label or no label; and the mystery of G.o.d men knew not before gravitation, nor do they know it now with gravitation. Men have for ages been multiplying under the blessing of G.o.d, and loving one another, long before that marvellous discovery was made that man, sprung from a monkey, and bred in struggle for existence, is destined at last, under fine progress of species, to become brutalized with Malthusian law as a cannibal living on the flesh of his brother, with self-respect and scientific charity in most abundant supply and demand. Tolstoy came to proclaim not the new gospel of death, but the old gospel of life; not the new gospel of struggle for existence, but the old gospel of helpfulness for existence; not the new gospel of compet.i.tion, but the old gospel of brotherhood. Tolstoy came to proclaim the gospel of G.o.d, the gospel of man, the gospel of Christ, the gospel of Socrates, the gospel of Epictetus, of Aurelius, of Carlyle, of Emerson,--the gospel of reverence before G.o.d and love to man, which is indeed ever old, but which, alas! the sons of Darkness see to it that it remain forever new.

7. These, then, are the men among whom Tolstoy belongs: which of these the greater, which of these the less? My friends, when we arrive at these, we are no longer among the measurable planets, but among the immeasurable fixed stars. Sirius flashes indeed with greater splendor than Vega, and Vega than Arcturus, and Arcturus than Capella, and Capella flashes with greater splendor than Aldebaran; but who shall undertake to say which of these suns is the greater, which is the less?

The difference of splendor is not in the stars themselves, but in our eyes. And at this our immeasurable distance from these souls who are nighest unto the throne of the Most High, it is not for me, the worm, as I stand before you, to presume to measure which is the greater, which is the less. Rather than spending our time in profitless weighing and measuring, let me beseech you to bow your heads in awe and grat.i.tude, praising G.o.d for the mercy which sendeth now and then unto men the living voice, the helping voice.

8. Tolstoy, therefore, is one of those spirits whom I cannot approach with the dissecting-knife, as the critic does the author, in order to "account" for him. To do this, that total freedom from sentiment is required which was possessed by the enterprising reporter who on the death of a prominent citizen forthwith requested an interview with "corpse's uncle." In an age when sentiment has become a byword of impotence, and the heart has become a mere force-pump for the blood; in an age when charity has to be put in swaddling-clothes lest it injure a brother by helping him; when the poor are preached to by their rich visiting friends, not to make a home for themselves when their love for a mate is born in the heart, but only when it is born in the purse,--in such an age that reporter's freedom from sentiment is indeed a most valuable acquisition; but I, alas! as yet possess it not! I shall therefore neither judge the preacher Tolstoy, nor measure him. I shall only point out to you to-day wherein he differs, as he must needs differ, from the rest of that n.o.ble band of the chosen messengers of G.o.d to which he belongs.

9. And the first striking difference is that Tolstoy is a consummate artist, a creator, in addition to the great preacher. For Marcus Aurelius is no artist. He is merely a speaker; he delivers his message in plain tongue, unadorned, often even unpolished. Epictetus, equally simple, equally direct with Marcus Aurelius, comes, however, already adorned with a certain humor which now and then sparkles through his serious pages. Ruskin brings with him quite a respectable load of artistic baggage; he brings an incisiveness, a sarcasm, often a piquancy with him, which makes him entertaining besides inspiring. Emerson and Carlyle bring with them much that, as artistic work; might, under more favorable auspices, have been worth saving for its own sake: the one brings a grace, a sportiveness, and a brilliancy which fascinates, the other a fervor, an imagination, a grim-humor, a lightning-flashing, which dazzles. But none of these live in letters because of their art.

Were they to depend on this alone, they would quickly perish. They live because of the spirit which worketh through them; so that were you to take the Jeremiah out of Carlyle, the John the Baptist out of Ruskin, and the Solomon out of Emerson, you would deprive them of their literary life. Tolstoy, however, even though the preacher be gone from him, still remains a mighty power in letters because of his art. For not only are his works filled with the highest purpose,--they are also created with the highest art. And I cannot show you this difference any better than by quoting two pa.s.sages, one from Carlyle, the other from Tolstoy, both treating of the soul's well-nigh n.o.blest emotion,--Repentance.

"On the whole, we make too much of faults. Faults? The greatest of faults, I should say, is to be conscious of none. Readers of the Bible, above all, one would think, might know better. Who is called there 'the man according to G.o.d's own heart'? David, the Hebrew king, had fallen into sins enough; blackest crimes; there was no want of sins. And therefore the unbelievers sneer, and ask, 'Is this the man according to G.o.d's own heart?' The sneer, I must say, seems to be but a shallow one.

"What are faults, what are the outward details of a life, if the inner secret of it, the remorse, temptations, true, often-battled, never-ending struggle of it be forgotten? 'It is not in man that walketh to direct his steps.' Of all acts, is not, for a man, _repentance_ the most divine? The deadliest sin, I say, were the same supercilious consciousness of no sin; that is death; the heart so conscious is divorced from sincerity, humility, and fact,--is dead; it is 'pure,' as dead dry sand is pure.

"David's life and history, as written for us in those Psalms of his, I consider to be the truest emblem ever given of man's moral progress and warfare here below. All earnest men will ever discern in it the faithful struggle of an earnest human soul toward what is good and best. Struggle often baffled, sore battled, down as into entire wreck; yet a struggle never ended; ever with tears, repentance, true unconquerable purpose begun anew. Poor human nature! Is not a man's walking, in truth, always that,--'a succession of falls'? Man can do no other. In this wild element of Life, he has to struggle onward; now fallen, deep abased; and ever with tears, repentance, with bleeding heart, he has to rise again, struggle again still onward. That his struggle _be_ a faithful, unconquerable one; that is the question of questions. We will put up with many sad details, if the soul of it were true. Details by themselves will never teach us what it is."

10. Powerful as this pa.s.sage is, I cannot help feeling that Tolstoy has treated the same subject more artistically than Carlyle, by embodying his lesson in objective shape, where Carlyle treats it subjectively. And now listen to Tolstoy:--

THE REPENTING SINNER.

There lived in the world a man for seventy years, and all his life he lived in sin. And this man fell ill, and still he did not repent.

But when death was nigh, at the last hour, he began to weep, and said, "Lord, as thou hast forgiven the thief on the cross, so do thou forgive me!" He had scarcely spoken, and away flew his soul.

And the sinner's soul began to love G.o.d, and, trusting his mercy, came to the gates of heaven.

And the sinner began to knock, and to ask admission into the kingdom of heaven.

And from behind the door he heard a voice: "Who is this knocking for admission into the gates of heaven, and what are the deeds this man in his lifetime has done?"

And the voice of the accuser gave answer, and recounted all the sinful deeds of this man; and of good deeds he named none.

And the voice from behind the door answered: "Sinners cannot enter the kingdom of heaven. Get thee hence!"

Said the sinner: "Lord, I hear thy voice, but I see not thy countenance and know not thy name."

And the voice gave in reply: "I am Peter the Apostle."

Said the sinner: "Have mercy upon me, Apostle Peter; remember the weakness of man, and the mercy of G.o.d. Was it not you who was a disciple of Christ, and was it not you who heard from his own lips his teaching, and saw the example of his life? And now remember, when he was weary and sad in spirit, and thrice asked thee not to slumber, but to pray, you slept, because your eyes were heavy, and thrice he found you sleeping. The same of me.

"And remember likewise how thou hast promised to him not to renounce him until thy dying day, and yet thou didst renounce him thrice when they led him away. The same of me.

"And remember likewise how crowed the c.o.c.k, and thou hast gone forth and wept bitterly. The same of me. Not for thee 'tis to refuse me entrance."

And the voice from behind the gates of heaven was hushed.

And after standing some time, again knocked the sinner, and asked admittance into the kingdom of heaven.

And from behind the doors there was heard another voice which spake: "Who is this, and how has he lived on earth?"

And the voice of the accuser gave answer, and repeated all the evil deeds of the sinner; and of the good deeds he named none.

And the voice from behind the door called: "Get thee hence. Sinners such as thou cannot live with us in Paradise."

Said the sinner: "Lord, thy voice I hear, but thy face I see not, and thy name I know not."

And the voice said unto him: "I am David, the king and the prophet."

But the sinner despaired not, nor went he away from the gates of heaven, but spake as follows: "Have mercy upon me, King David, and think of the weakness of man and the mercy of G.o.d. G.o.d loved thee and raised thee up before men. Thine was all,--a kingdom, and glory, and riches, and wives, and children; yet when thou didst espy from thy roof the wife of a poor man, sin betook thee, and thou hast taken the wife of Uriah, and himself hast thou slain by the sword of the Ammonites. Thou, a rich man, hast taken his last lamb from the poor man, and hast slain the owner himself. The same of me!

"And think further how thou hast repented, and said: 'I confess my guilt, and repent of my sin.' The same of me. Not for thee 'tis to refuse me entrance."

And the voice behind the door was hushed.

And after standing some time, again knocked the sinner, and asked admission into the kingdom of heaven. And from behind the doors was heard a third voice which spake: "Who is this, and how hath he lived on earth?"

And for the third time the voice of the accuser recounted the evil deeds of the man, but of the good he named none.

And the voice from behind the door gave in answer: "Get thee hence!

The kingdom of heaven not by a sinner can be entered."

And replied the sinner: "Thy voice I hear, but thy face I see not, and thy name I know not."

Answered the voice: "I am John, the beloved disciple of Christ."