XXVI MOSCOW
Blue heavens, golden cupolas, green towers, red houses, pealing bells above, sleigh-bells on the streets, praying muzhiks before images of the saints, beautiful women in costly furs—when I wish to reconstruct from my recollections the picture of Moscow, these are the elements which at first mingle, charming, chaotic, like the colors in Caucasian gold-enamel. How beautiful a city this! How often have I stood upon the tower of the Ivan Veliky and looked down on this endless sea of shining cupolas and gay roofs crowded upon gently rising hills far into the blue haze of the distance! Never was the Russian love of home so intelligible to me as there in the heart of Russia, upon the battlements of the Kremlin, high above the bank of the Moskva! And involuntarily I wondered, as, indeed, would any one not a subject of the imperator, who has looked down from such battlements upon all the subject masses of Russians, whether he has really subjugated them or whether they have only been brought to a death-bringing hibernation. Æsthetic, ethnological, historical, and political suggestions swarm to the mind of the thoughtful observer in this place. What wonder if the Russian feels himself here on holy ground and would prefer to put off his shoes when he treads it?
The tongue of the people has a kindly word for St. Petersburg and a pet name for Moscow—"Little Mother Moscow," it is called, the real capital of Russiandom. And even the stranger must remark this difference of treatment. St. Petersburg astonishes, awes, frightens. Moscow ingratiates herself at first sight and wins each day a firmer hold on our hearts. One thinks with a certain tenderness of one's stay in Moscow, and in spite of unbelief predicts to himself another visit. But not with faith. For unless business calls him there he is not likely to make a second visit to Moscow in a lifetime. But one longs to pass many a pleasant day in this city, so curious and yet so homely, with her kindly inhabitants. Why? It would be hard to say in a few words. The city is in too strong a contrast to the forced founding of St. Petersburg. There the hand of man is all in evidence; nothing is refreshing. A great prison fortress of granite blocks surrounded by huts and barracks. Moscow is a product of nature, founded with enthusiasm by its dwellers in response to the open invitation of nature, and adored even with devotion. Even the stranger feels this, even though there is nothing to which he is unaccustomed except the devotion and tenderness of a people to whom he is bound by not a single tie of common association. With what shudders one wanders through Rome, from Mont Pincio to the Vatican! how one is carried on by the ocean of world history upon the Capitoline, among the excavations of the Forum, among the palace walls of the Palatine! What is to us, in contrast, the Kremlin, this sanctuary of half-Asiatic barbarians? Yes, an exoteric delicacy, nothing else! One cannot free one's self from the charm of these places. Here a good-natured folk has created a jewel-box, gay and dazzlingly ornamented, careless of what the culture of the West has declared beautiful and holy; hither gravitate all the national feelings of a hundred million people; and, finally, all this is created to the harm of no one, to frighten no one, to oppress no one. Here the Czar is not the general-in-chief of so many million bayonets, but "Little Father Czar," who yields the countless holy images and chapels just the same devotion as his lowest muzhik. And here is the past—not alone the brazen, threatening present—the past of a strange people, but a people of lovable individuals, who, besides, are brought nearer to us than many of our nearest neighbors by a literature of unparalleled fidelity to life. One must grow to love this childlike, slow-blooded, and yet care-free people, with their irresistible heartiness. And he who has learned to love the Russians must love their Little Mother Moscow, in spite of, or just on account of, her quietness.
From St. Petersburg an express train brings us to Moscow in thirteen hours. It is always a night train that disposes of this traffic, for the Russian likes to sleep in his comfortable berth. And so we arrive in Moscow in the morning, ready at once to assimilate the first impressions of the enormous city. Our expectancy is great, of course. Moscow, the object of all most Russian! It must differ, at first sight, from all we have as yet seen. But while the hotel omnibus rattles through the streets from the depot but little that is peculiar is to be seen. An affable fellow-passenger explains to us that that is only the foreign business quarter. But now one after another the church cupolas appear, one after another in increasing brightness and variety. At our "Ah!" in expression of our satisfaction, we are instructed that we had better be more sparing of that vowel sound or we might soon become hoarse. Moscow has no less than four hundred and fifty such churches and twenty cloisters in addition. So let us be sparing. But the resolution is hard to keep. A long and mighty wall suddenly rises before us with countless angles, towers, and turrets. The wall is white, the towers are green, and through the gate we see long streets and buildings in all possible colors, dark included. It is Kitay-Gorod, the inner city, with the bazars. Bokhara cannot appear more Asiatic. Now we feel already all that we are about to see. A giant modern hotel almost destroys for us the ensemble. Look quickly to your lodgings and then out again!
We are nicely located. From our windows we see the towers of the Kremlin, which rise above the nearest roofs. Let him who will endure remaining behind double windows! After washing and having some tea we are at the door again, and quickly make a bargain with the "izwozchik" who is to drive us over the outlined tour of the city. Horse and sleigh are a bit smaller than in St. Petersburg, but still very good. And so we are out in the sunshine, off into the snowy landscape, to gain a hurried general conception of the endless city.
For two hours our good little horse draws us, gliding over bridges and pikes, up and down hill, and when we return half frozen to the hotel we have seen scarce a fraction of the periphery, but a thousand teams, with shaggy muzhiks in wicker sleighs, and, still more, little country-houses of wood, which might serve in the West for summer cottages, but which offer an inviting shelter even here in the icy winter. The whole of Moscow is a complex of official municipal buildings which are crowded together into the narrowest space, of churches and palaces narrowly crowded about the Kremlin, and of immense suburbs which lie in rings about the inner town. But these suburbs have a half-country character—broad, uneven streets and low, villa-like houses, with little gardens. Little Mother Moscow gives her children room. They do not have to crowd together in usuriously paying tenements, and houses of more than one story are quite the exception. Even in the shadow of the Kremlin a parterre for the stores and a single story above it are sufficient. Really, only the hotels stretch with three or four stories heavenward. The impression is ever recurring that Moscow has no desire to be a city, and only quite unwillingly yields to the necessity of a crowded existence.
The Kremlin, which we did not lose sight of once on our whole trip, entices us strongly. It lies before us; so let us enter.
Yes, if it were as easily done as said! We cross a broad square, across which lean little horses draw a horse-car high as the first story of a house, and then we stand before buildings which allow us to go no farther. It is the Duma, the city hall, on the left, and the historical museum on the right, both dark-red in color; on the latter the façade is built entirely of darkened stone, so that it gives the impression of the whole being incrusted. The style is to be met with frequently. It belongs to the sixteenth century and is now being revived. The idea of using a coating of Russian enamel as an element of architectural style is a brilliant one. We reach a gate of the high wall surrounding the inner city Kitay-Gorod. But before we pass the gate let us cast a glance at the peculiar doings in the little chapel, scarcely bigger than a room, which is built on its left side. It is the Iberian chapel, with the famed image of the Virgin to which the Czar pays his devotions before he enters the Kremlin. The original, with its genuine precious stones, is now in the city, where for a fee it is brought to sick people. In the mean time a copy takes its place. At the time of the daily excursions of the Virgin the governor-general, Prince Sergius, does not allow the Jews to remain on the streets. The Blessed Virgin may not see upon her way the traces of Jewish feet. Every one crosses himself before her. But most climb the few steps to her and cross themselves again, with deep bendings of the upper body; but some, men as well as women, throw themselves full length upon the ground and touch the earth with their foreheads. The candle trade flourishes; scarcely a soul enters who does not buy a candle and light it before some image. No difference of station can be recognized. The great lady, the high official, the dirty muzhik, all are the same in their worship. Their caps are continually removed, and the rather time-consuming Russian ceremony of making the sign of the cross is performed. But the really pious ones do not content themselves with worshipping before the gate. They do the same thing again when inside.
We reach, finally, the "Red Square," so called because of the red Kremlin wall and the red group of houses at the entrance. We notice again that astonishment does not exactly make one brilliant. An "Ah!" in unison is all that escapes our lips. I believe that then I cried out with enthusiasm, and I should have liked to take by the coat-lapels the people who, used to the scene, were indifferently going their ways, and to say to them: "Look, you barbarians! Do you not know what you have here?" Vasili Blazhenny (the Basilius Cathedral)! Many times as one may have seen the curious bit of architecture depicted and dissected, yet when one finally stands before it and allows the gay towers, with their green, red, blue, and yellow cupolas to make their impression, he seems to have entered quite another world, which no longer has a single thing in common with our Western one. A sovereign, glorying fantasy has here been formed and created, apparently without rule, led only by the law of variety; has made wings, doors, and windings, and in the narrowest space unfolded a richness which strikes us dumb, much as our feeling for style struggles against the reversal of all our national laws. One's whole architectural sense leans towards clear relationship of parts, towards rhythm and proportion; the artist of the Basilius Cathedral leans towards intricacy, lack of rhythm, disproportion. He is a colorist, and but a colorist, in contrast to our Renaissance artists, to whom the color seems almost an injury to the delicate line. And yet in all this gay confusion he has held fast to a fundamental feeling which in all the variations keeps returning, as in a joint—yes, just as in the wildest dream some guiding idea like a red thread follows through it all. This motive—I could not help always calling it to myself the Tschibuk motive, after the winding, pearl-set tubes of a Turkish pipe—is carried out with every possible Indian, Persian, and Roman ingredient, and still retains the characteristic Byzantine style. A person would show great partiality to call this building a mad-house, as many an artist has done. One must only be able to free himself for an hour from the dictator of the old taste in order to be able to comprehend the delight of Ivan the Terrible at sight of this architectural orgy. (He gave expression to this delight by having the eyes of the architect put out in order that he might build no second masterpiece like it.) And then again it must be confessed that the task of uniting in narrow space thirteen chapels with thirteen towers could not well have been solved in any other way than in this apparently most untrammelled, fantastic one. If this proposition be accepted, the master of Vasili Blazhenny can only be the object of wonder.
Now Vasili Blazhenny is typical of all Moscow, the Kremlin included. It is the spirit of curious variety, of rich fantasy, the spirit of the South and the East which rules here. The snow one feels to be almost out of place, so Southern is the character of the city. The Kremlin, too, before which we now stand, is a "free-act" work of art, a piece something like the San Marco quarter in Venice, if one thinks of the sea as removed. For the Kremlin must not be thought of as a palace is; it is a whole part of a city, surrounded by a wall twenty metres high, two kilometres long, enclosing an irregular pentagon. It lies on a rather steeply rising hill on the bank of the Moskva, and commands the whole region round about. Its beauty is not to be enjoyed in the interior of the many churches, palaces, and barracks, although there is enough worth seeing there, too. It only opens up from the balcony of the Ivan Veliky tower, or from the bastion where the colossal monument of Alexander stands. But the most beautiful view of the whole complex is from the far bank of the Moskva, where the high wall, with its countless towers and cupolas, seems like the birth of an Oriental dream-fantasy. It shines and lightens in all colors, looks into the air, and speaks kindly greetings to all below; one could simply sit and clap one's hands for joy. But to the Russian this little jewel-box is by no means a plaything. On the contrary, he very respectfully bares his head and ceases not to cross himself. For "above Moscow is only the Kremlin, and above the Kremlin is only heaven." Within, however, the muzhik regains his childlikeness, and when he stands before the enormous cannon—"the Czar of Cannon," an old bronze gun—he invariably climbs upon the pyramid of giant balls which stands before it, climbs aloft and gapes into the yard-wide mouth of the gun. And under no circumstances does he neglect to creep into the hole of the "Queen of the Bells," which is in front of the Ivan Veliky, in which there is room for two hundred people.
We who are not childlike muzhiks may not allow ourselves such diversions; we must conscientiously see all the wonders of this greatest of all rarities, a thing which will consume at least a day. We spare the reader our experiences. Even the treasure-chamber with the coronation insignia and jewels big as one's fist cannot inveigle us into a description—all that could be seen in Berlin or Vienna.
Finally, the wonderful beauty of the colossal Church of the Deliverer must here be spoken of. The work is too unique in its nature to allow of being passed over in silence. The church is built apart, is visible afar, and forms the glorious completion of the Kremlin picture seen from the Moskva. In its mighty height, with its colossal, gilded domes, of which the middle one measures thirty metres in diameter, it lightens like a promise of the light the gay, romantic air of the Kremlin. Fifty-eight high reliefs in marble ornament the façade, sixty windows give bright light to the interior, colored still more golden by the light of countless candles. The magnificence of the central nave, entirely of gold and marble, is simply overpowering, and the golden and silver garments of the patriarchs would be quite unnecessary in giving us the strongest impression of the enormous riches of the Russian Church. Together with the Cathedral of Isaac, in St. Petersburg, this church is well calculated to compete with St. Peter's, in Rome. But I believe that one should refrain from the comparison. The expression "Roma tatae!" comes from Madame de Staël, and was, within certain bounds, approved by Moltke, who would call Moscow a Russian Rome. But I must, with all due modesty, demur. Too many undertones vibrate in our souls at the word "Rome" to allow us to consider any sort of comparison. But for a Russian? Who knows where the awe of eternity touches him deeper, before St. Peter's or before this Church of the Deliverer?
But no, such a question may not be put. Muzhik and kupetz, farmer and small merchant, have absolutely no understanding of Rome—no beauty impresses them, only the barbaric pomp with the costliness of the materials. But the cultured Russian feels just as we do, and will not seek the elements which make mighty the word "Rome" anywhere else on earth. And those that I spoke to in Moscow itself would have given a good deal of the peculiarity of their country for a breath of European atmosphere. Continuity between the time of Ivan the Terrible and the present does not exist for these nobles, lawyers, and journalists of Moscow. They endure with polite but painful resignation our delight in the fantasticness of their Kremlin, their churches and cloisters. It does not flatter them in the least that they are curiosities for Western people, like the Baschkirs and Tatars, for instance; and they will not hear of their being condemned to continue a life in Russian style, apart from Europe. This extreme enthusiasm for the autochthonous, which is often enough only an antiquated product of chance, is, after all, a romantic reaction and nothing else. It has long been proved that the Gothic which awakened such exclusive enthusiasm in the days of the Germanic Romance is not Gothic at all, but French. And so Russia has no reason at all for considering her style, which is really Byzantine, all-sufficient. Byzantine, however, is the contrast to Europe, whose past has led by way of Rome and Wittenberg to the Paris of 1789. And so progressive Moscow seeks freedom from Byzantium. While I was pretty deeply imbued with things Russian, it was suggested to me to see a play in the "Artists' Theatre," and then to say whether Moscow was really quite Russian and Asiatic. I followed this advice and had no reason to regret it.
XXVII MOSCOW—CONTINUED
They were right in advising me to go to the theatre in order to correct my impression that Moscow was a thorough-going Russian city. A hotel, for instance, proves nothing at all concerning the character of a town. It betrays at most the year of its erection, for to-day, the world over, building is done in the recognized "modern style."[12] Even this or that elegant street indicates nothing. There the imitation of patterns seen elsewhere plays too great a rôle. But the theatre which is to survive must adapt itself to the ruling taste to such an extent that it can be considered really characteristic of it.
Now the "Artists' Theatre"—or, as it is called because of the "secessionistic"[12] arrangement, the "Decadent Theatre"—of Moscow is really unique, and by the preferences of the theatre public one can very well recognize the quality and quantity of the intelligence of a city. With respect to picturesqueness of staging, it is distinctly the superior of the Meininger Theatre; and, as far as scenery and purity of style are concerned, it can well compare with the most up-to-date stages. To be sure, inquiry should not be made into the distribution of the individual rôles; to some extent this is worse than mediocre. I saw "Julius Cæsar" played where the conspirators seemed to feel it necessary to yell out their plans in the night with all their might. But, in contrast to this, the palace of the emperor was represented with a fidelity which could not have been exceeded in Rome itself; and the same with the Forum, and with the generals' tent at Philippi. The choruses were simply captivating in their execution.
But more interesting to me than the play was the audience. And the audience, composed entirely of the educated middle class, knew quite as well how to judge what was success and what failure in the performance as any of the better audiences of a Vienna or a Berlin theatre. And the foyer, very appealingly decorated by the simplest artistic means with scenes from the history of the Russian drama and with many portraits of writers and actors, was visited and enjoyed by the audience in the intermission. If I had not continually heard about me the sounds of a strange speech, and had not seen here and there a Russian student uniform, it never would have occurred to me that I was in the very heart of Russia, so far as culture was concerned.
It was the same, too, in the families with which I spent my evenings. If anything, only the heartiness with which one is received is gratefully at variance with our habits of careful reserve towards strangers. But these hearty and hospitable people who at once lead us to the samovar are by no means backwoodsmen, but are most intimately in touch with all the advantages of the world, and they have uncommonly keen powers of observation. The visiting European who might think himself in a position to act among them would quickly become aware that the Russian writers, who astonish us by their deep psychological insight, have not picked up their art by the wayside. It is hidden in the most charming little formalities, which in Moscow, in particular, simply charmed me. Nowhere the slightest cant, nowhere the slightest false display, nowhere the forced enthusiasm for culture which makes certain circles of our great cities so repulsive to us. Naturalness is the pervading note in Moscow social life. But literary and art interests are a matter of course in a society which is scarcely paralleled by the English in its demand for reviews. To-day, of course, every other interest is forced to the wall by politics. I have been present at gatherings in the best circles of people of culture at which even the young had scarcely any interest save in political questions. Even little declamations with which the individual guests distinguished themselves were spiced with political allusions, and were enjoyed by young and old just because of this spice.
Yet Moscowism has, in a sense, a bad reputation. It is held to be the embodiment of the Russian reaction against every attempt of a civilizing nature which emanates from St. Petersburg. Of the lesser citizens, or the old-fashioned merchants at times, this may even to-day be true. The nobility in the Moscow government, however, the university, and the members of the few professions such as medicine and the law, are much less circumspect and free-minded in their political criticism than their contemporaries in St. Petersburg, for instance. Such an opposition organ as the Russkiya Vyedomosti does not exist in St. Petersburg. There is also, to be sure, a sharp contrast between the intelligence of Moscow and that of official St. Petersburg; but this contrast is anything but one between reaction and progress. It is worth while to examine it more closely.
The present Russian régime has preserved only the despotism of the enlightened despotism of Peter; the enlightenment has vanished. The wisdom of the government consists solely in the obstruction of popular education. The means to this end is the police, with their relentless crusade against any intelligence of a trend not quite orthodox in its attitude towards the state and the ruling spirit of the old régime in the corruption of all the elements of the higher strata of society. Demoralization is encouraged, so to say, by official circles. Just as among the peasants a man caught reading his Bible is held in suspicion, so in St. Petersburg a young man makes himself subject to the displeasure of the authorities if he does not take his part in the "diversions of youth." A lordly contempt for humanity is accordingly the prerequisite for every career in that Northern Paris. The pursuit of fortune has never a conscience, least of all where it appears in military form. There esprit de corps and dignity of position displace to a degree of absolute hostility all morality. Elegantly and fashionably clothed, one is always ready to wager one's life, or rather to throw it into the balance, for the most valueless stake. One is irreligious and anti-moral on principle, but of the strictest outward orthodoxy and monarchical to the very marrow.
It is to this anti-moral (anti-democratic) superficial superciliousness[13] that Moscow forms a contrast in each and every particular. Here one is benevolent, democratic, hearty, and intentionally modest in appearance. Here, too, there appears to be less struggling. The kupetz (small merchant) is rich as can be, but he lingers in his little store with narrow entrances, and never has a thought of laying aside his caftan, the ancestral overcoat, or his high boots, into which are stuffed the ends of his trousers. But it is not exactly this merchant whom I should like to cite as an example of my point, for it is just he who has brought upon Moscow the reputation for being hostile to progress. But there is probably some connection between the resistance which the nobility of Moscow offers to St. Petersburg customs and the obstinate self-sufficiency of the merchant with his old-fashioned views. Just as this kupetz does not allow himself to be dazzled by the elegant-looking clerk of the St. Petersburg merchant, but clings to his ancestral ways, so the Moscow nobleman is not dazzled by the elegance of the dressy St. Petersburg officer of the guards. People dress elegantly in Moscow, too—yes, even in the Parisian style. But the contemptible inhumanity of the struggling official of St. Petersburg does not appeal to the Moscowite as civilizational progress, but as a metropolitan degeneracy to be despised. And so among the bright people of Moscow patriarchal heartiness is preserved. It was not a matter of pure chance that Leo Tolstoï spent so many winters in Moscow society. In St. Petersburg he would not have stayed.
The most beautiful creation of this conscious devotion to Moscow is the donation of a simple merchant, the possession of which any city of the world might envy—the Tretyakov Gallery, the largest and most valuable private collection that exists anywhere. A knowledge of it is absolutely indispensable to the historian of modern Russian painting. The Alexander Museum of St. Petersburg has isolated magnificent pieces of Ryepin, Aiwasowsky, and the most beautiful sculptures of Antokolski; but it cannot be compared with the two thousand pieces of the Tretyakov Gallery. The founder gave, besides this invaluable collection, a building for it, and a fund, from the interest of which, even after his death, the collection might be augmented. Admission, of course, is free to all; even fees for coat checks may not be collected of its visitors.
In this gallery one realizes for the first time that Russian painting is about at par with Russian literature, that it also has its Tolstoïs, Turgenyevs, and Dostoyevskys. Above all, there is Ilya Ryepin with a whole collection of portraits and large genre pictures. I have tried to sketch some of those works of art elsewhere in a special article devoted to this greatest of Russian artists, and will not repeat myself here. Let me only mention the portraits of Leo Tolstoï, copies of which can now be found in the West. The poet is here depicted once behind the plough and again barefoot in his garden, his hands in his belt, his head thoughtfully sunk upon his breast. It is the best picture of Tolstoï that exists. Once, while I was walking up and down in conversation with the poet in his room at Yasnaya Polyana, I had to bite my tongue in order to suppress the remark, "Now you look as if you had been cut from the canvas of Ryepin." Ryepin may be compared as a portrait-painter with the very foremost artists of all times. The strength of his characters is simply unequalled.
But the Russians appear to me particularly great in the field of realistic genre and of landscape painting, just as in their literature, which never leaves the firm ground of observation; and just for that reason it is perfectly unique in the catching of every little event, of every feeling and atmosphere peculiar to the landscape. Among the painters of the last quarter of the nineteenth century who already have worked under Ryepin's influence, there is no longer any insidiousness of coloring. Everything is seen clearly and strongly reproduced. No Düsseldorferie and no anecdote painting. Of course, they did not shun a subject useful in itself, and they by no means avoid a slight political tendency. But they are no less artists because they disdain to beg of the fanatics of "art for art's sake" the right to the name of artists by an exclusion of all but purely neutral subjects. On the contrary, in the naïveté in which they show themselves in their art as human beings of their time, they let it be known that the problem "art for art's sake" is for them without any meaning, since with them it is an axiom that they desire to influence only through the medium of their art; and yet they judge every work of art first of all in accordance with its artistic qualities. Only they do not allow themselves by an apparently neutral, but in reality a reactionary, doctrine to be hindered from the expression of their sympathy for everything liberal, free, and human.
There is, for instance, a picture there by Doroschenko which bears the harmless title "Everywhere is life." It might, yes, it ought really to hang in the gallery of the Parisian, for it is a work of Christian spirit. Convicts are feeding doves from the railroad car which is carrying them into exile. As a painting it is excellent. The light falls full upon the whirring pigeons in the foreground and upon the convicts pressing their faces against the iron bars of the window of the car. One sees through the window, and notices on the far side of the car another barred window at which a man is standing and looking out. The interior of the car is almost dark. The group of convicts in the foreground consists of a young man, evidently the guilty one, and his wife, who is following him into exile with their year-old child on her bosom. For the sake of the child, and to please him, they are feeding the doves. A bearded old man looks on pleased, and a dark-bearded younger man, too, whom one might sooner believe guilty of some slight misdeed. But upon the face of all these exiles lies so childlike a brightness, so evident a sympathetic pleasure in the joy of the child, that one rather doubts their guilt than the fact that they are still capable of good-natured human feelings. And yet this picture of Christian pity has not been bought for the Parisian. For it is well understood, in spite of its harmless title, what its meaning is. "Everywhere is life" should read, "Everywhere is pity, everywhere humanity, except among the police, in the state, and in an autocracy." What guilt can these good little folk have committed—looking there so kindly at a child that cooingly feeds the doves—that they should be torn from their native hearth and be sent to the icy deserts of Siberia? The young father—perhaps he went among the people teaching that a farmer was a man as well as the policeman (pristav). And one thinks with a shudder of the two thousand political convicts of the year before that were sent into the department of Irkutsk....
Such is the Russian genre. It is full of references, but is never a mere illustration of some tendency or other. The painter does not make the solution of his problem easy, and does not speculate on the cooperative comprehension of the observer, who is satisfied if he finds his thoughts indicated. No, such a Russian genre picture is perfect in the characteristic of the heads, in perspective, in the distribution of light and atmosphere. The purely picturesque, to be sure, is more evident in the landscape. And in this the Russians do astonishing work. They have the eye of the child of nature for the peculiarities of the landscape—an eye which we in the West must train again. What west European writer could have been in a position to write nature studies like Leo Tolstoï's Cossacks, or like the "Hay Harvest" from Anna Karenina? And one might also ask, What west European has so studied the forest like Schischkin, the sea like Aiwasowsky, the river and the wind like Levitan? There is a picture of Schischkin's in the Tretyakov Gallery, "Morning in the Pine Forest." A family of bears busy themselves about an enormous fallen, splintered pine. Everything is alive; the comical little brown fellows are quite as true to nature as the moss in the foreground and the veil of mist before the trees in the background.
Strange to say, Schischkin is stronger in his etchings than in his oil-paintings, the colors of which are always a little too dry. But his etchings, which I could enjoy in their first prints, thanks to the goodness of the senator Reutern in St. Petersburg, are real treasures in sentiment and character. He is, if one may express it so, the psychologist of the trees. A tree on the dunes is a whole tragedy from the lives of the pines.
Aiwasowsky, the virtuoso of the troubled sea, is more effective than the quiet Schischkin. His storms at sea, with their transparent waves, actually drive terror into the onlooker. The Black Sea has been the favorite object of his pictures. There all the furies seem to be let loose in order to frighten fisher and sailor. And these floods shine and shimmer; they are as if covered with a transparent light. Levitan, again, has understood the charm of the calm surface of a small body of water as no one else. His brush is dipped in feeling. The beauty of his pictures cannot be reproduced in words. He seems to have a special sense-organ for the shades of the atmosphere. It is a pity that he died so very young.
The collection of Vereschtschagin has now obtained a particularly enhanced value because of the awful death of the master. The Tretyakov Gallery has, with the exception of the Napoleonic pictures which ornament the Alexander Museum, almost the whole life-work of the artist. His work has only recently been universally appreciated. The power of the versatile man was astonishing; his philanthropic turn of mind and his epigrammatic spirit give spice to his pictures; but of him, first of all, perhaps, it might be said that he used his art for purposes foreign to it in spite of all artistic treatment. For it was seldom the artistic problem that charmed him. Only his Oriental color studies are to a certain extent free from ulterior purposes.
It is difficult to choose from this abundance of good masters, and particularly to name those whom one should know above the others. Pictures cannot easily be made so accessible as books, and the contents of a picture does not permit of being told at all. And so I content myself with mentioning again the names of Ryepin, Schischkin, Levitan, and Aiwasowsky, and then those of the portrait-painter Kramskoi, the landscape-painter Gay, and the master of genre painting, Makowski. And to any one whose path ever leads him to Moscow, a visit to the Tretyakov Gallery is most urgently recommended. A people which produces such artists in every field as the Russian has not only the right to the strongest self-consciousness, and to the general sympathy of people of culture, but, above all, it has the right to be respected by its rulers and not to be handled like a horde of slaves.
But, in spite of it all, light has not dawned upon those in power. You may resolve as often as you will in Russia not to bother, for the space of a day, with the everlasting police, but, in spite of all, you will be continually coming into contact with them. Our path from the Tretyakov Gallery to the hotel leads past a long, barrack-like building. We ask our companion its object. He at once tells us something of interest. First, the giant building is the manége, the drill-room for the soldiers in bad weather. Its arched roof lies upon the walls without any interior support. The weight of the roof is so great that already the walls in many places have sagged and have had to be reinforced. Architects had suggested alterations, which, however, would have cost countless thousands. Such an expenditure could not be tolerated, and in the mean time the evil increased. Already they were about to take a costly bite from the sour apple, when a small peasant appeared and promised for a hundred rubles to arrange matters in a single night. He simply bored, in the top of the leaden roof, a hole, through which the air could circulate, and immediately the roof lay like a feather upon the walls without endangering them any longer by its weight. Such is the story of the Moskvich. Whether or not it is true, or is held to be so by people who know about such things, I do not venture to judge. But it seemed to me interesting enough to be told. But what interested me still more was the subsidiary use to which the building is put. It is near the university. Now if a student disorder arises, they manage to surround the students by Cossacks and drive them into this manége, where they are held behind lock and key, by thousands, until the worshipful officials have sought out those which may most to their purpose be called revolutionists. Chance wills that generally the Jews are held, since Herr von Plehve needs statistical proof for his theory of a purely Jewish opposition.
His accusations may have served him among those above him, but not among those below him. I found that in Moscow itself dealings between the intelligent Christians and the few Jews who are allowed upon the street were most hearty. The political bitterness, the desperate fight against the régime, unites them all; after the Russian custom they exchange, embrace, and kiss at every meeting, Jew or Christian, provided they only be friends. It was for me, a Westerner, an interesting and mortifying sight to see how young Russian nobles with world-famous names kissed on the mouth and cheek in welcome and in farewell their Jewish friends. With this impression I took my departure from Moscow. Terrible as the political pressure may be, the people have preserved one thing in this prison—their humanity. And thus they will one day attain happiness, just as they are in many things already happier than we, because they have remained human. For a well-known authoress, who begged me to write a few words in her album, I wrote the words which I shall here repeat, because they contain the sum of my Russian impressions, particularly after the pleasing days in Moscow: "Russia is a sack, but it is inhabited by human beings. The West is free, but it knows almost none but business-men. I often almost believe that we ought to envy them...."