When one has praised Turgenev, however, for the beauty of his character and the beautiful truth of his art, one remembers that he, too, was human and therefore less than perfect. His chief failing was, perhaps, that of all the great artists, he was the most lacking in exuberance. That is why he began to be scorned in a world which rated exuberance higher than beauty or love or pity. The world before the war was afraid above all things of losing vitality, and so it turned to contortionists of genius such as Dostoevsky, or lesser contortionists, like some of the Futurists, for fear restfulness should lead to death. It would be foolish, I know, to pretend to sum up Dostoevsky as a contortionist; but he has that element in him. Mr. Conrad suggests a certain vice of misshapenness in Dostoevsky when he praises the characters of Turgenev in comparison with his. "All his creations, fortunate or unfortunate, oppressed and oppressors," he says in his fine tribute to Turgenev in Mr. Garnett's book, "are human beings, not strange beasts in a menagerie, or damned souls knocking themselves about in the stuffy darkness of mystical contradictions." That is well said. On the other hand, it is only right to remember that, if Turgenev's characters are human beings, they (at least the male characters) have a way of being curiously ineffectual human beings. He understood the Hamlet in man almost too well. From Rudin to the young revolutionist in Virgin Soil, who makes such a mess of his propaganda among the peasantry, how many of his characters are as remarkable for their weakness as their unsuccess! Turgenev was probably conscious of this pessimism of imagination in regard to his fellow man—at least, his Russian fellow man. In On the Eve, when he wished to create a central character that would act as an appeal to his countrymen to "conquer their sluggishness, their weakness and apathy" (as Mr. Garnett puts it), he had to choose a Bulgarian, not a Russian, for his hero. Mr. Garnett holds that the characterization of Insarov, the Bulgarian, in On the Eve, is a failure, and puts this down to the fact that Turgenev drew him, not from life, but from hearsay. I think Mr. Garnett is wrong. I have known the counterpart of Insarov among the members of at least one subject nation, and the portrait seems to me to be essentially true and alive. Luckily, if Turgenev could not put his trust in Russian men, he believed with all his heart in the courage and goodness of Russian women. He was one of the first great novelists to endow his women with independence of soul. With the majority of novelists, women are sexual or sentimental accidents. With Turgenev, women are equal human beings—saviours of men and saviours of the world. Virgin Soil becomes a book of hope instead of despair as the triumphant figure of Marianna, the young girl of the Revolution, conquers the imagination. Turgenev, as a creator of noble women, ranks with Browning and Meredith. His realism was not, in the last analysis, a realism of disparagement, but a realism of affection. His farewell words, Mr. Garnett tells us, were: "Live and love others as I have always loved them."
XIII
THE MADNESS OF STRINDBERG
The mirror that Strindberg held up to Nature was a cracked one. It was cracked in a double sense—it was crazy. It gave back broken images of a world which it made look like the chaos of a lunatic dream. Miss Lind-af-Hageby, in her popular biography of Strindberg, is too intent upon saying what can be said in his defence to make a serious attempt to analyse the secret of genius which is implicit in those "115 plays, novels, collections of stories, essays, and poems" which will be gathered into the complete edition of his works shortly to be published in Sweden. The biography will supply the need of that part of the public which has no time to read Strindberg, but has plenty of time to read about him. It will give them a capably potted Strindberg, and will tell them quietly and briefly much that he himself has told violently and at length in The Son of a Servant, The Confession of a Fool, and, indeed, in nearly everything he wrote. On the other hand, Miss Lind's book has little value as an interpretation. She does not do much to clear up the reasons which have made the writings of this mad Swede matter of interest in every civilized country in the world. She does, indeed, quote the remark of Gorki, who, at the time of Strindberg's death, compared him to the ancient Danubian hero, Danko, "who, in order to help humanity out of the darkness of problems, tore his heart out of his breast, lit it, and holding it high, led the way." "Strindberg," Miss Lind declares, "patiently burnt his heart for the illumination of the people, and on the day when his body was laid low in the soil, the flame of his self-immolation was seen, pure and inextinguishable." This will not do. "Patiently" is impossible; so is "pure and inextinguishable." Strindberg was at once a man of genius (and therefore noble) and a creature of doom (and therefore to be pitied). But to sum him up as a spontaneous martyr in the greatest of great causes is to do injustice to language and to the lives of the saints and heroes. He was a martyr, of course, in the sense in which we call a man a martyr to toothache. He suffered; but most of his sufferings were due, not to tenderness of soul, but to tenderness of nerves.
Other artists lay hold upon life through an exceptional sensibility. Strindberg laid hold on life through an exceptional excitability—even an exceptional irritability. In his plays, novels, and essays alike, he is a specialist in the jars of existence. He magnified even the smallest worries until they assumed mountainous proportions. He was the kind of man who, if something went wrong with the kitchen boiler, felt that the Devil and all his angels had been loosed upon him, as upon the righteous Job, with at least the connivance of Heaven. He seems to have regarded the unsatisfactoriness of a servant as a scarcely less tremendous evil than the infidelity of a wife. If you wish to see into twhat follies of exaggeration Strindberg's want of the sense of proportion led him, you cannot do better than turn to those pages in Zones of the Spirit (as the English translation of his Blue Book is called), in which he tells us about his domestic troubles at the time of the rehearsals of The Dream Play.
My servant left me; my domestic arrangements were upset; within forty days I had six changes of servants—one worse than the other. At last I had to serve myself, lay the table, and light the stove. I ate black broken victuals out of a basket. In short, I had to taste the whole bitterness of life without knowing why.
Much as one may sympathize with a victim of the servant difficulty, one cannot but regard the last sentence as, in the vulgar phrase, rather a tall order. But it becomes taller still before Strindberg has done with it.
Then came the dress-rehearsal of The Dream Play. This drama I wrote seven years ago, after a period of forty days' suffering which were among the worst which I had ever undergone. And now again exactly forty days of fasting and pain had passed. There seemed, therefore, to be a secret legislature which promulgates clearly defined sentences. I thought of the forty days of the Flood, the forty years of wandering in the desert, the forty days' fast kept by Moses, Elijah, and Christ.