Contemporary Russian Novelists Part 17

DMITRY MEREZHKOVSKY

Unlike Gorky, Andreyev, and Tchekoff, Merezhkovsky was brought up in the midst of comfort and elegance; he received a correct and careful education; fate was solicitous for him, in that it allowed him to develop that spirit of objective observation and calm meditation which permits a man to look down on the spectacle of life, and indulge in philosophical speculations very often divorced from reality.

The son of an official of the imperial court, Merezhkovsky was born in St. Petersburg in 1865. In this city he received his entire education, and here he gained the degree of bachelor of letters in 1886.

He began his literary career with some poems which won for him a certain renown. In 1888, he published his first collection, and then a second in 1892, "The Symbols." At the same time, he published several translations from Greek and Latin authors.

As he was a friend of the unfortunate Nadson, and a pupil of the humanitarian Pleshcheyev, Merezhkovsky wrote at first under the influence of the liberal ideas of his early masters. His verses, always harmonious, and a little affected, soon belied this tendency and very frankly revealed his preferences. In the first collection of his poems, vibrant with generous ideas, he proclaimed that he wanted, above all, "the joy of life," and that a poet should not have any other cult than that of beauty.

The poem called "Vera" was his first real success. The extreme simplicity of the plot--the unfortunate love of a young professor and of a young weakly girl who dies of consumption in the very flower of youth--and the very faithful reproduction of the intellectual life of Russia in 1880, give to this work the importance of a doc.u.ment in some ways almost historic.

This poem is like a last tribute paid by the author to the humanitarian and realistic tendencies of Russian literature.

Afterward, yielding to the inclinations of his nature and his taste for cla.s.sical antiquity, Merezhkovsky insensibly changed. While acquiring, both in prose and in verse, an incontestable mastery, he could now look only for a cold and haughty beauty which was sufficient unto itself. The beginning was hard, but then all came easier. After critical articles on the trend of modern literature, he published "The Reprobate," a bold dithyrambic on ancient Greek philosophy. The poetry that followed was clearly Epicurean and in complete contradiction to the altruistic tendencies of the neo-Christian period, which found an arch enemy in Nietzsche, whose philosophy evidently influenced Merezhkovsky. However, this evolution did not have a very favorable effect on his poetry; it bordered on an art the clarity of which approached dryness, while at the same time its lack of tenderness reduced its symbolism to an artificial lyricism or to lifeless allegories.

Merezhkovsky works with untiring constancy to glorify antiquity. He has made excellent translations of Sophocles, Euripides, and of "Daphne and Chloe," that idyl of Longus that charmed both Goethe and Catherine II. He chooses the characters of his new poems from Greek and Latin mythology, and from themes inspired by an ardent love of paganism. He has written three prose works of considerable value: "The Death of the G.o.ds," "The Resurrection of the G.o.ds,"[12] and "Peter and Alexis." The general idea of all of these is the struggle between Greek polytheism and Christianity, between Christ and Antichrist, to use the author's expression, or, as Dostoyevsky used to say, between the "man-G.o.d" and the "G.o.d-man."

[12] Also called "The Romance of Leonardo da Vinci, the Forerunner."

This struggle touches upon the gravest problem that can occupy the human mind, and continually puts before us this perplexing question: "Should the purpose of life be only the search for happiness and beauty, or must we admit, as a law of nature, the dogma of suffering and death?" The former of these conceptions found its supreme formula in Greek paganism. The ultimate expansion of the latter leads us, on the one hand, to faith,--to the religion of sacrifice, and, on the other hand, into the domain of philosophy,--to the destruction of the desire to live, as conceived by Schopenhauer. It is this struggle between the two principles of h.e.l.lenic philosophy and Christian faith that Merezhkovsky has tried to show us by fixing, in his novels, the historic moments when this struggle reached its greatest intensity; and by making appear in these periods the characters who, according to him, are most typical and representative. For this reason he has chosen to give his readers pictures of the three epochs which he considers as culminating: first, the last attempt made to restore the wors.h.i.+p of the G.o.ds a short time after the Emperor Constantine had brought about their ruin; secondly, the Renaissance, which, in spite of triumphant Christianity, shows us a glorious renewal of the arts and sciences of antiquity; finally, the beginning of the 18th century, the reign of Peter the Great, who tried to make a place for the G.o.ds of antiquity in Russia, where they were regarded with horror by the orthodox clergy.

In his novel, "The Death of the G.o.ds," Merezhkovsky has painted the first of these epochs, the different phases of which revolve about the princ.i.p.al hero, the emperor Julian the Apostate. In "The Resurrection of the G.o.ds" he develops, in sumptuous frescoes, the age of the Renaissance, personified by Leonardo da Vinci, who best typifies the character and tendencies of that time. In "Peter and Alexis," he retraces Russian life in the beginning of the 18th century, when it was dominated by the extraordinary character of Peter the Great.

Julian the Apostate was one of the last idolaters of expiring paganism. But he could do nothing against the infatuation of the ma.s.ses who were embracing the new religion, and it was in vain that he employed both so much kindness and so much violence in order to suppress Christianity. The reign of the G.o.ds was irrevocably ended.

His soul filled with rage when he saw that he was powerless to change the course of events. He ended by undertaking a foolhardy expedition into Persia, thinking that that was the only way in which to defeat Christ, triumph over the "cursed" religion, and bring back victoriously the altars of the dead G.o.ds. But the Olympians on whom he had counted were of no service to him. According to the Christian legend, it was then, at the moment of death, that he cried out: "Galilean, thou hast conquered!" They say that he added: "Let the Galileans conquer, for the victory will be ours, ... later. The G.o.ds will come back ... we shall all be G.o.ds."

This scene is one of the finest in the book. Surrounded by some faithful friends, Julian speaks, with his last breath, the words which one of these friends, the historian Ammia.n.u.s Marcellinus, has recorded.

"His voice was low but clear. His whole presence breathed forth intellectual triumph, and from his eyes there still gleamed invincible will. Ammia.n.u.s's hand trembled as he wrote. But he knew that he was writing on the tables of history, and transmitting to future generations the words of a great emperor:

"'Listen, friends; my hour is come, perhaps too soon. But you see that I, like an honest debtor, rejoice in giving back my life to Nature, and feel in my soul neither pain nor fear; nothing but cheerfulness, and a presentiment of eternal repose.... I have done my duty, and have nothing to repent. From the days when, like a hunted animal, I awaited death in the palace of Marcellum, in Cappadocia, up to the time when I a.s.sumed the purple of the Roman Caesars, I have tried to keep my soul spotless. If I have failed to do all that I desired, do not forget that our earthly deeds are in the hands of Fate. And now I thank the Eternal Ruler for having allowed me to die, not after a long sickness nor at the hands of an executioner, but on the battlefield, in full youth, with work ahead of me still to be done.... And, my dear friends, tell both my friends and my enemies, how the h.e.l.lenes, endowed with divine wisdom, can die....'"

Revenge for the dying emperor was long in coming. But now, after eleven centuries, the prophecy of Julian is accomplished: heroic antiquity, everlastingly young, arises from the grave. On all sides the G.o.ds are resurrected. Their marble effigies, so long buried, reappear. Both the powerful and the humble receive them with enthusiasm and rejoice at seeing them. It is an irresistible outburst which carries with it all cla.s.ses of the Italian people.

Like a wind-blown flame, Greek genius inspires a new life in the world. But, while a sweeter and more humane moral feeling tries to liberalize the church, the sombre voice of Savonarola, hardened by the terrible corruption of manners, mounts ever more menacingly:

"Oh, Italy! oh, Rome! I am going to deliver you up into the hands of a people who will efface you from among the nations. I see them, the enemies who descend like hungry tigers.... Florence, what have you done? Do you want me to tell you? Your iniquity has heaped up the measure; prepare for a terrible plague! Oh, Lord, thou art witness that I tried to keep off this crumbling ruin from my brothers; but I can do no more, my strength is failing me. Do not sleep, oh, Lord!

Dost Thou not see that we are becoming a shame to the world? How many times we have called to Thee! How many tears we have shed!

Where is Thy providence? Where is Thy goodness? Where is Thy fidelity? Stretch forth Thy helping hand to us!"

And thus the antagonism between the "G.o.d-man" and the "man-G.o.d" of h.e.l.lenic paganism expresses itself more strongly than ever before.

The picture of the Renaissance that Merezhkovsky paints for us is very full, very rich, at times even a little overburdened with episodes and people. One constantly rubs shoulders with Leonardo da Vinci, the d.u.c.h.ess Beatrice of Este, regent of Milan, the favorite Lucrecia Crivelli, the mysterious Gioconda, Charles VIII, Louis XII and Francis I, kings of France, and also with Caesar Borgia; we find here the preaching of Savonarola, the death of the pope Alexander VI (Borgia), Marshal Trivulce, the triumphal entry of the French into Milan, the diplomacy of Niccolo Machiavelli. In fact, as has been said above, there are too many events and characters.

Two centuries go by and now we come to the third novel, "Peter and Alexis." The scene is in Russia, and the hero is Peter the Great, whom Merezhkovsky represents as a wors.h.i.+pper of things Olympian. He gives a magnificent description of the orgies held by the emperor in honor of Bacchus and Venus, especially the latter, whose statue he expressly ordered from Rome and installed in the Summer Garden at St. Petersburg.

In a veritable fairyland of avenues, of yoke-elms and flower-beds in geometric designs, of enormous baskets filled with the choicest flowers, of straight ca.n.a.ls, of ponds, of islets, of magnificent fountains, such a fairyland as Watteau would have dreamed of, there is a Venetian fete with all sorts of fire-works and illuminations; small crafts, adorned with flags, are filled with men in golden garments, girded with swords, and wearing three-cornered hats and buckled shoes; and the women are dressed in velvet and covered with jewels.

The Tsar himself opens the case, and helps in placing the G.o.ddess on her pedestal. Again, as two hundred years before in Florence, the resurrected G.o.ddess, Aphrodite, emerges from the grave. The cords stretch, the pulleys creak; she rises higher and higher. Peter is almost of the same superhuman height as the statue. And his face, close to that of Aphrodite, remains n.o.ble: the man is worthy of the G.o.ddess....

"The Immortal One--Aphrodite--was still the same that she was on the hillside in Florence; she had progressed further and further, from age to age, from people to people, halting nowhere, till in her victorious march she had reached the very ends of the earth, the Hyperborean Scythia, beyond which there is naught but darkness and death...."

But what miseries this magnificent facade conceals! Not far off, on an island in the river, one can see people who are watching the fete and who think that they are present at one of the spectacles forerunning doomsday. Among the crowd are seen the "raskolnik"

Cornelius, old Vitalya of the "runners," deserters, the merchant Ivanov, the clerk Dokounine ... and several others. In the few remarks that they exchange, we can see that, for them, Peter the Great is the Antichrist, "the beast announced by the Gospel."

Such is the tie that binds Peter the Great, Julian, and Leonardo together. But this tie is weakened by the fact that Peter, an essentially practical and utilitarian genius, was not the man to become inspired with h.e.l.lenic poetry, and if the author introduces the Tsar into the society of Julian the Apostate and of Leonardo da Vinci, it is because Peter the Great was one of those indefatigable strugglers, who, to attain their ends, put themselves above the obligations of ordinary morality, one of those supermen, who hesitate at nothing in satisfying the instincts of their egoisms, of their dominating wills. In fact, the heroes of Merezhkovsky's novels all belong in the category of the Nietzschean type of superman, which explains their philosophical relations.h.i.+p and the sort of trilogy which these three novels form. Thus, Julian the Apostate, who tried in vain during his life to make history repeat itself, by transplanting pagan traditions into a plot which had become unfit to receive them, and who died in the effort to preserve a faith--does not this man, then, incarnate that implacable pursuit of the "integral personality" so extolled by Nietzsche? Leonardo da Vinci, that great universal and keen mind, who gave himself over to all the impulses of his creative genius, not caring whether the impulses are worthy or harmful, appears as a luminous manifestation of that state of the soul "beyond good and bad" which characterizes the superman.

And is not Peter the Great also a veritable superman; a man who, through his iron will, upset all the ancient inst.i.tutions of aged Russia, and who did not even prevent the a.s.sa.s.sination of his son Alexis, inasmuch as he thought that it was for the good of his country?

At all events, the interest and value of "Peter and Alexis" does not rest in its philosophic ideas and in the Nietzschean obsession, but rather in the art with which Merezhkovsky faithfully depicts the psychology of his heroes. The successive phases of this terrible tragedy lead up to a striking climax, and set off, one against the other, temperaments so entirely opposed that the reciprocal tenderness of the father and son is transformed finally into suspicion and hate, and the father resolves to sacrifice the life of his son to what appears to him to be the right of the State. The novel, although a little overburdened with details, is an excellent a.n.a.lysis of the customs of the Russia of former times.

The source of the struggle between Peter and Alexis was known. Peter represented the West and the new ideas, while Alexis represented the Russia of old, rebellious to innovations which she considered dangerous. The author thus symbolizes the eternal conflict between the past and the future. He has a.n.a.lyzed with consummate art the characters of his two heroes. Peter is a man full of contrasts; he is, like many Russians, "a brute and a child," by turns violent and gentle, knavish and simple, cruel and kind, practical and mystical, proud and modest. Possessed of a prodigious activity, he conceives tremendous projects which he immediately wants to put into execution, inspecting everything, verifying everything, finding no care beneath his dignity, talking to the workingmen as if he were one of them, not making long speeches, and fiercely, with cries of rage, fighting dishonest contractors and tradesmen.

Set over against this irascible father, endowed with herculean strength, the Tsarevich Alexis, thin, pale, and delicate, makes a sad figure. Most historians, following the example of Voltaire, have represented this prince as a narrow-minded person, a victim of the bigoted and intolerant education of the clergy. Merezhkovsky, a more discreet psychologist, does not rely on these superficial data, but shades the portrait admirably. He makes Alexis an intelligent man, not like his father, but a man with a comprehensive, subtle spirit.

He probably was crushed by the powerful individuality of his father.

As he is closely in touch with the people, and knows their aspirations, Alexis judges the work of his father with delicate insight: "My father hopes," he says, "to do everything in a great hurry. One, two, three, and the affair is settled. He does not realize that things done hastily do not last...."

While Peter is aware of his unpopularity, his son is loved by the townspeople, the peasants, and the clergy. They say that, "Alexis is a man who seeks G.o.d and who does not want to upset everything: he is the hope of the nation."

What the author has best shown in this novel is the degree to which the high society of this time was, under its exterior gorgeousness, barbarous and vulgar. A German girl, maid-of-honor to the wife of Alexis, defines it in the following way: "Brandy, blood, coa.r.s.eness.

It is hard to say which is most prominent,--perhaps it is coa.r.s.eness." The boyards[13] she describes as: "Impudent savages, baptized bears, who only make themselves more ridiculous when they try to ape the Europeans."

[13] Russian n.o.blemen.

As is evident, these three works of Merezhkovsky belong to the "genre" of the historical and philosophical novel which demands, besides the power to call up past ages, a careful education and the gift of clear-sightedness. And the novelist completely fulfills these requirements. He knows his subject, he studies all the necessary doc.u.ments with the greatest care and follows every story to its source; finally, before taking up his pen, he visits the countries and the cities in which the stories take place. Thus, in order better to understand Leonardo da Vinci, in order to live his life, the author of "The Resurrection of the G.o.ds" traversed Italy and France from one end to the other, in the same way that he had traveled all over Greece so that he could give us a more life-like Julian. With the same care, he spent a long time reading Russian historical doc.u.ments in order to present the reader with a better picture of the customs of the time of Peter the Great. The result is a series of historical pictures, almost perfect in their accuracy.

If Merezhkovsky had no other merit than this faithful portrayal of the past, his novels even then would be read with interest and pleasure.

Some critics have remarked that the most glaring defect in his books lies in their construction. His novels often disregard the laws relating to this sort of literature, which demand the clever grouping of the characters and events around a princ.i.p.al hero. It is true that this unity and the sense of proportion absolutely necessary for any sort of harmony are not to be found in his works.

The details predominate to the detriment of important facts; the people of secondary importance are sometimes drawn better than the heroes themselves, whose adventures are entirely unconnected. There is a series of jumps from one situation to another, with gaps and interruptions of considerable length, which break the chain of events. It is for this reason that, instead of seeing a historical fresco, we see a whole gallery of sketches, executed with subtle artistry, but insufficiently connected with the main action of the drama.

These observations apply especially to the first attempt of the young author: "The Death of the G.o.ds"; "The Resurrection of the G.o.ds" and "Peter and Alexis" are more skilfully composed. They indicate a stronger tendency towards unity; one feels that an infinitely firmer and more experienced brush has been used; the colors are richer and they do not suffer from that monotony of effect and of color so noticeable in "The Death of the G.o.ds," where the author too often uses the same devices. As to the characters of Leonardo da Vinci and Peter the Great, they are very carefully worked out, and the events in the lives of the Italian master and the Russian Tsar are narrated with magnificent psychological a.n.a.lysis, which forces the reader to sympathize with the heroes even more than he would naturally.

Merezhkovsky has also been accused of being over-educated. The innumerable doc.u.ments presented do not bear closely enough upon the action, the result being that many of his pages read like mere annals. They interest the reader but do not move him. This is one reason why some critics, essentially different in spirit from Merezhkovsky, have believed themselves right in denying that he has any talent. But this accusation falls of itself in the face of the power of the inspiration which pervades his work, and the dramatic sense which he displays in setting forth the events and personages.

It is impossible, for instance, to read without the deepest emotion the story of the last days of Leonardo da Vinci, where the author establishes the tragic contrast between the outward signs of glory, the superficial honors with which this genius is overwhelmed, and the moral solitude which afflicts him to the very end, which comes when he is among people who are strangers to his soul. All the childhood recollections of this same Da Vinci are full of charm.

There is a veritable master spirit shown in the chapters in which the author portrays for us the enigmatic and seductive Mona Lisa.

Finally, he has given us a relief of rare energy in the terrible struggle between Peter and Alexis, between the man of iron whom nothing can affect and his son, kind and timid, who, while having a mortal fear of his father, still loves him. As to certain pages, like those which describe the strange inner life of the Tsarina Marfa Matveyevna, "living by the light of candles, in an old house savouring of the oil of night-lamps, the dust and the putrification of centuries," these pages are a veritable tour de force if only because of the plasticity and richness of the author's vocabulary.

Finally, what tragic horror there is in the supreme struggle where the emperor, the a.s.sa.s.sin of his son, sees his isolation and feels his weakness, "like a large deer gnawed at by flies and lice until the blood runs!"