PÚSHKIN
Púshkin is not quite a stranger to English readers. In a valuable collection of review articles dealing with Russian writers which Professor Coolidge, of Cambridge, Massachusetts, put at my disposal, I found that in 1832, and later on in 1845, Púshkin was spoken of as a writer more or less familiar in England, and translations of some of his lyrics were given in the reviews. Later on Púshkin was rather neglected in Russia itself, and the more so abroad, and up to the present time there is no English translation, worthy of the great poet, of any of his works. In France, on the contrary—owing to Turguéneff and Prosper Mérimée, who saw in Púshkin one of the great poets of mankind—as well as in Germany, all the chief works of the Russian poet are known to literary men in good translations, of which some are admirable. To the great reading public the Russian poet is, however, nowhere well known outside his own mother country.
The reason why Púshkin has not become a favourite with West European readers is easily understood. His lyric verse is certainly inimitable: it is that of a great poet. His chief novel in verse, Evghéniy Onyéghin, is written with an easiness and a lightness of style, and a picturesqueness of detail, which makes it stand unique in European literature. His renderings in verses of Russian popular tales are delightful reading. But, apart from his very latest productions in the dramatic style, there is in whatever Púshkin wrote none of the depth and elevation of ideas which characterised Goethe and Schiller, Shelley, Byron, and Browning, Victor Hugo and Barbier. The beauty of form, the happy ways of expression, the incomparable command of verse and rhyme, are his main points—not the beauty of his ideas. And what we look for in poetry is always the higher inspiration, the noble ideas which can help to make us better. In reading Púshkin’s verses the Russian reader is continually brought to exclaim: “How beautifully this has been told! It could not, it ought not, to be told in a different way.” In this beauty of form Púshkin is inferior to none of the greatest poets. In his ways of expressing even the most insignificant remarks, and describing the most insignificant details of everyday life; in the variety of human feeling that he has expressed, and the delicate expression of love under a variety of aspects which is contained in his poetry; and finally, in the way he deeply impressed his own personality upon everything he wrote—he is certainly a great poet.
It is extremely interesting to compare Púshkin with Schiller, in their lyrics. Leaving aside the greatness and the variety of subjects touched upon by Schiller, and comparing only those pieces of poetry in which both poets speak of themselves, one feels at once that Schiller’s personality is infinitely superior, in depth of thought and philosophical comprehension of life, to that of the bright, somewhat spoiled and rather superficial child that Púshkin was. But, at the same time, the individuality of Púshkin is more deeply impressed upon his writings than that of Schiller upon his. Púshkin was full of vital intensity, and his own self is reflected in everything he wrote; a human heart, full of fire, is throbbing intensely in all his verses. This heart is far less sympathetic than that of Schiller, but it is more intimately revealed to the reader. In his best lyrics Schiller did not find either a better expression of feeling, or a greater variety of expression, than Púshkin did. In that respect the Russian poet decidedly stands by the side of Goethe.
Púshkin was born in an aristocratic family at Moscow. Through his mother he had African blood in his veins: she was a beautiful creole, the granddaughter of a negro who had been in the service of Peter I. His father was a typical representative of the noblemen of those times: squandering a large fortune, living all his life anyhow and anyway, amidst feasts, in a house half-furnished and half-empty; fond of the lighter French literature of the time, fond of entering into a discussion upon anything that he had just learned from the encyclopædists, and bringing together at his house all possible notabilities of literature, Russian and French, who happened to be at Moscow.
Púshkin’s grandmother and his old nurse were the future poet’s best friends in his childhood. From them he got his perfect mastership of the Russian language; and from his nurse, with whom he used to spend, later on, the long winter nights at his country house, when he was ordered by the State police to reside on his country estate, he borrowed that admirable knowledge of Russian folk-lore and Russian ways of expression which rendered his poetry and prose so wonderfully Russian. To these two women we thus owe the creation of the modern, easy, pliable Russian language which Púshkin introduced into our literature.
He was educated at St. Petersburg, at the Tsárskoe Seló Lyceum, and even before he left school he became renowned as a most extraordinary poet, in whom Derzhávin recognised more than a mere successor, and whom Zhukóvskiy presented was his portrait bearing the following inscription: “To a pupil, from his defeated teacher.” Unfortunately, Púshkin’s passionate nature drew him away from both the literary circles and the circles of his best friends—the Decembrists Púschin and Küchelbecker—into the circles of the lazy, insignificant aristocrats, amongst whom he spent his vital energy in orgies. Something of the shallow, empty sort of life he lived then he has himself described in Evghéniy Onyéghin.
Being friendly with the political youth who appeared six or seven years later, on the square of Peter I. at St. Petersburg, as insurgents against autocracy and serfdom, Púshkin wrote an Ode to Liberty, and numbers of small pieces of poetry expressing the most revolutionary ideas, as well as satires against the rulers of the time. The result was that in 1820, when he was only twenty years old, he was exiled to Kishinyóff, a very small town at that time, in newly annexed Bessarabia, where he led the most extravagant life, eventually joining a party of wandering gypsies. Happily enough he was permitted to leave for some time this dusty and uninteresting little spot, and to make, in company with the charming and educated family of the Rayévskys, a journey to the Crimea and the Caucasus, from which journey he brought back some of his finest lyrical works.
In 1824, when he had rendered himself quite impossible at Odessa (perhaps also from fear that he might escape to Greece, to join Byron), he was ordered to return to Central Russia and to reside at his small estate, Mikhaílovskoye, in the province of Pskov, where he wrote his best things. On December 14, 1825, when the insurrection broke out at St. Petersburg, Púshkin was at Mikhaílovskoye; otherwise, like so many of his Decembrist friends, he would most certainly have ended his life in Siberia. He succeeded in burning all his papers before they could be seized by the secret police.
Shortly after that he was allowed to return to St. Petersburg: Nicholas I. undertaking to be himself the censor of his verses, and later on making Púshkin a chamberlain of his Court. Poor Púshkin had thus to live the futile life of a small functionary of the Winter Palace, and this life he certainly hated. The Court nobility and bureaucracy could never pardon him that he, who did not belong to their circle, was considered such a great man in Russia, and Púshkin’s life was full of little stings to his self-respect, coming from these classes. He had also the misfortune to marry a lady who was very beautiful but did not in the least appreciate his genius. In 1837 he had to fight on her account a duel, in which he was killed, at the age of thirty-five.
One of his earliest productions, written almost immediately after he left school, was Ruslán and Ludmíla, a fairy tale, which he put into beautiful verse. The dominating element of this poem is that wonderland where “a green oak stands on the sea-beach, and a learned cat goes round the oak,—to which it is attached by a golden chain,—singing songs when it goes to the left, and telling tales when it goes to the right.” It is the wedding day of Ludmíla, the heroine; the long bridal feast comes at last to an end, and she retires with her husband; when all of a sudden comes darkness, thunder resounds, and in the storm Ludmíla disappears. She has been carried away by the terrible sorcerer from the Black Sea—a folk-lore allusion, of course, to the frequent raids of the nomads of Southern Russia. Now, the unhappy husband, as also three other young men, who were formerly suitors of Ludmíla, saddle their horses and go in search of the vanished bride. From their experiences the tale is made up, and it is full of both touching passages and very humorous episodes. After many adventures, Ruslán recovers his Ludmíla, and everything ends to the general satisfaction, as folk-tales always do.[10]
This was a most youthful production of Púshkin, but its effect in Russia was tremendous. Classicism, i. e. the pseudo-classicism which reigned then, was defeated for ever. Everyone wanted to have the poem, everyone retained in memory whole passages and even pages from it, and with this tale the modern Russian literature—simple, realistic in its descriptions, modest in its images and fable, earnest and slightly humouristic—was created. In fact, one could not imagine a greater simplicity in verse than that which Púshkin had already obtained in this poem. But to give an idea of this simplicity to English readers remains absolutely impossible so long as the poem is not translated by some very gifted English poet. Suffice it to say that, while its verses are wonderfully musical, it contains not one single passage in which the author has resorted to unusual or obsolete words—to any words, indeed, but those which everyone uses in common conversation.
Thunders came upon Púshkin from the classical camp when this poem made its appearance. We have only to think of the Daphnes and the Chloes with which poetry used to be embellished at that time, and the sacerdotal attitude which the poet took towards his readers, to understand how the classical school was offended at the appearance of a poet who expressed his thoughts in beautiful images, without resorting to any of these embellishments, who spoke the language which everyone speaks, and related adventures fit for the nursery. With one cut of his sword Púshkin had freed literature from the ties which were keeping it enslaved.
The tales which he had heard from his old nurse gave him the matter, not only for Ruslán and Ludmíla, but also for a series of popular tales, of which the verses are so natural that as soon as you have pronounced one word that word calls up immediately the next, and this the following, because you cannot say the thing otherwise than in the way in which Púshkin has told it. “Is it not exactly so that tales should be told?” was asked all over Russia; and, the reply being in the affirmative, the fight against pseudo-classicism was won forever.
This simplicity of expression characterised Púshkin in everything he afterwards wrote. He did not depart from it, even when he wrote about so-called elevated subjects, nor in the passionate or philosophical monologues of his latest dramas. It is what makes Púshkin so difficult to translate into English; because, in the English literature of the nineteenth century, Wordsworth is the only poet who has written with the same simplicity. But, while Wordsworth applied this simplicity mainly to the description of the lovely and quiet English landscape, Púshkin spoke with the same simplicity of human life, and his verses continued to flow, as easy as prose and as free from artificial expressions, even when he described the most violent human passions. In his contempt of everything exaggerated and theatrical, and in his determination to have nothing to do with “the lurid tragic actor who wields a cardboard sword,” he was thoroughly Russian: and at the same time he powerfully contributed towards establishing, in both the written literature and on the stage, that taste for simplicity and honest expression of feeling of which so many examples will be given in the course of this book.
The main force of Púshkin was in his lyric poetry, and the chief note of his lyrics was love. The terrible contradictions between the ideal and the real, from which deeper minds, like those of Goethe, or Byron, or Heine, have suffered, were strange to him. Púshkin was of a more superficial nature. It must also be said that a West-European poet has an inheritance which the Russian has not. Every country of Western Europe has passed through periods of great national struggle, during which the great questions of human development were at stake. Great political conflicts have produced deep passions and resulted in tragical situations; but in Russia the great struggles and the religious movements which took place in the seventeenth century, and under Pugatchóff in the eighteenth, were uprisings of peasants, in which the educated classes took no part. The intellectual horizon of a Russian poet is thus necessarily limited. There is, however, something in human nature which always lives and appeals to every mind. This is love, and Púshkin, in his lyric poetry, represented love under so many aspects, in such beautiful forms, and with such a variety of shades, as one finds in no other poet. Besides, he often gave to love an expression so refined, so high, that his higher comprehension of love left as deep a stamp upon subsequent Russian literature as Goethe’s refined types of women left in the world’s literature. After Púshkin had written, it was impossible for Russian poets to speak of love in a lower sense than he did.
In Russia Púshkin has sometimes been described as a Russian Byron. This appreciation, however, is hardly correct. He certainly imitated Byron in some of his poems, although the imitation became, at least in Evghéniy Onyéghin, a brilliant original creation. He certainly was deeply impressed by Byron’s spirited protest against the conventional life of European society, and there was a time when, if he only could have left Russia, he probably would have joined Byron in Greece.
But, with his light character, Púshkin could not fathom, and still less share, the depth of hatred and contempt towards post-revolutionary Europe which consumed Byron’s heart. Púshkin’s “Byronism” was superficial; and, while he was ready to defy “respectable” society, he knew neither the longings for freedom nor the hatred of hypocrisy which inspired Byron.
Altogether, Púshkin’s force was not in his elevating or freedom-inspiring influence. His epicureanism, his education received from French emigrés, and his life amidst the high and frivolous classes of St. Petersburg society, prevented him from taking to heart the great problems which were already ripening in Russian life. This is why, towards the end of his short life, he was no longer in touch with those of his readers who felt that to glorify the military power of Russia, after the armies of Nicholas I. had crushed Poland, was not worthy of a poet; and that to describe the attractions of a St. Petersburg winter-season for a rich and idle gentleman was not to describe Russian life, in which the horrors of serfdom and absolutism were being felt more and more heavily.
Púshkin’s real force was in his having created in a few years the Russian literary language, and having freed literature from the theatrical, pompous style which was formerly considered necessary in whatever was printed in black and white. He was great in his stupendous powers of poetical creation: in his capacity of taking the commonest things of everyday life, or the commonest feelings of the most ordinary person, and of so relating them that the reader lived them through; and, on the other side, constructing out of the scantiest materials, and calling to life, a whole historical epoch—a power of creation which, of those coming after him, only Tolstóy has to the same extent. Púshkin’s power was next in his profound realism—that realism, understood in its best sense, which he was the first to introduce in Russia, and which, we shall see, became afterwards characteristic of the whole of Russian literature. And it is in the broadly humanitarian feelings with which his best writings are permeated, in his bright love of life, and his respect for women. As to beauty of form, his verses are so “easy” that one knows them by heart after having read them twice or thrice. Now that they have penetrated into the villages, they are the delight of millions of peasant children, after having been the delight of such refined and philosophical poets as Turguéneff.
Púshkin also tried his hand at the drama; and, so far as may be judged from his latest productions, Don Juan and The Miser-Knight, he surely would have achieved great results had he lived to continue them. His Mermaid (Rusálka) unfortunately remained unfinished, but its dramatic qualities can be judged from what Darmýzhsky has made of it in his opera. His historical drama, Boris Godunóff, taken from the times of the pretender Demetrius, is enlivened here and there by most beautiful scenes, some of them very amusing, and some of them containing a delicate analysis of the sentiments of love and ambition; but it remains rather a dramatic chronicle than a drama. As to The Miser-Knight, it shows an extraordinary power of mature talent, and contains passages undoubtedly worthy of Shakespeare; while Don Juan, imbued with a true Spanish atmosphere, gives a far better comprehension of the Don Juan type than any other representation of it in any literature, and has all the qualities of a first-rate drama.
Towards the end of his very short life a note of deeper comprehension of human affairs began to appear in Púshkin’s writings. He had had enough of the life of the higher classes; and, when he began to write a history of the great peasant uprising which took place under Pugatchóff during the reign of Catherine II., he began also to understand and to feel the inner springs of the life of the Russian peasant-class. National life appeared to him under a much broader aspect than before. But at this stage of the development of his genius his career came to a premature end. He was killed, as already stated, in a duel with a society man.
The most popular work of Púshkin is his novel in verse, Evghéniy Onyéghin. In its form it has much in common with Byron’s Childe Harold, but it is thoroughly Russian, and contains perhaps the best description of Russian life, both in the capitals and on the smaller estates of noblemen in the country, that has ever been written in Russian literature. Tchaykóvsky, the musician, has made of it an opera which enjoys a great success on the Russian stage. The hero of the novel, Onyéghin, is a typical representative of what society people were at that time. He has received a superficial education, partly from a French emigré, partly from a German teacher, and has learned “something and anyhow.” At the age of nineteen he is the owner of a great fortune—consisting, of course, of serfs, about whom he does not care in the least—and he is engulfed in the “high-life” of St. Petersburg. His day begins very late, with reading scores of invitations to tea-parties, evening parties, and fancy balls. He is, of course, a visitor at the theatre, in which he prefers ballet to the clumsy productions of the Russian dramatists; and he spends a good deal of his day in fashionable restaurants, while his nights are given to balls, where he plays the part of a disillusioned young man, who is tired of life, and wraps himself in the mantle of Byronism. For some reason or other he is compelled to spend a summer on his estate, where he has for a neighbour a young poet, educated in Germany and full of German romanticism. They become great friends, and they make acquaintance with a squire’s family in their neighbourhood. The head of the family—the old mother—is admirably described. Her two daughters, Tatiána and Olga, are very different in nature: Olga is a quite artless girl, full of the joy of living, who worries herself with no questions, and the young poet is madly in love with her; they are going to marry. As to Tatiána, she is a poetical girl, and Púshkin bestows on her all the wonderful powers of his talent, describing her as an ideal woman: intelligent, thoughtful, and inspired with vague aspirations towards something better than the prosaic life which she is compelled to live. Onyéghin produces upon her, from the first, a deep impression: she falls in love with him; but he, who has made so many conquests in the high circles of the capital, and now wears the mask of disgust of life, takes no notice of the naïve love of the poor country girl. She writes to him and tells him her love with great frankness and in most pathetic words; but the young snob finds nothing better to do than to lecture her about her rashness, and seems to take great pleasure in turning the knife in her wound. At the same time, at a small country ball Onyéghin, moved by some spirit of mischief, begins to flirt in the most provoking way with the other sister, Olga. The young girl seems to be delighted with the attention paid to her by the gloomy hero, and the result is that the poet provokes his friend to a duel. An old retired officer, a true duelist, is mixed up in the affair, and Onyéghin, who cares very much about what the country gentlemen, whom he pretends to despise, may say about him, accepts the provocation and fights the duel. He kills his poet friend and is compelled to leave the country. Several years pass. Tatiána, recovered from an illness, goes one day to the house where formerly Onyéghin stayed and, making friends with an old keeper, spends days and months reading in his library; but life has no attraction for her. After insistent supplication from her mother, she goes to Moscow, and there she marries an old general. This marriage brings her to St. Petersburg, where she plays a prominent part in the Court circles. In these surroundings Onyéghin meets her once more, and hardly recognises his Tánya in the worldly lady whom he sees now; he falls madly in love with her. She takes no notice of him, and his letters remain unanswered. At last one day he goes, at an unseemly hour, into her house. He finds her reading his letters, her eyes full of tears, and makes her a passionate declaration of his love. To this Tatiána replies by a monologue which is so beautiful that it ought to be quoted here, if there existed an English translation which rendered at least the touching simplicity of Tatiána’s words, and consequently the beauty of the verses. A whole generation of Russian women have cried over this monologue, as they were reading these lines:
“Onyéghin, I was younger then, and better looking, I suppose; and I loved you” ... but the love of a country girl offered nothing new to Onyéghin. He paid no attention to her.... “Why then does he follow her now at every step? Why such display of his attention? Is it because she is now rich and belongs to the high society, and is well received at Court?
“Because my fall, in such condition,
Would be well noted ev’rywhere,
And bring to you an envied reputation?”
And she continues:
“For me, Onyéghin, all this wealth,
This showy tinsel of Court life,
All my successes in the world,
My well-appointed house and balls ...
For me are nought!—I gladly would
Give up these rags, this masquerade,
And all the brilliancy and din,
For a small shelf of books, a garden wild,
Our weather-beaten house so poor—
Those very places where I met
With you, Onyéghin, that first time;
And for the churchyard of our village,
Where now a cross and shady trees
Stand on the grave of my poor nurse.
And happiness was possible then!
It was so near!” ...
She supplicates Onyéghin to leave her. “I love you,” she says:
“Why should I hide from you the truth?
But I am given to another,
And true to him I shall remain.”[11]
How many thousands of young Russian women have later on repeated these same verses, and said to themselves: “I would gladly give up all these rags and all this masquerade of luxurious life for a small shelf of books, for life in the country, amidst the peasants, and for the grave of my old nurse in our village.” How many have done it! And we shall see how this same type of Russian girl was developed still further in the novels of Turguéneff—and in Russian life. Was not Púshkin a great poet to have foreseen and predicted it?