Tolstoi's genius reached its climax in "Anna Karenina." Greatly as I admire some of his other books, I would go so far as to say that if a forced choice had to be made, I had rather have "Anna Karenina" than all the rest of his works put together. Leave that out, and his position in the history of fiction diminishes at once. It is surely the most powerful novel written by any man of our time, and it would be difficult to name a novel of any period that surpa.s.ses it in strength. I well remember the excitement with which we American undergraduates in the eighties read the poor and clipped English translation of this book. Twenty years' contemplation of it makes it seem steadily greater.

Yet its composition was begun by a mere freak, by something a.n.a.logous to a sporting proposition. He was thinking of writing a historical romance of the times of Peter the Great, but the task seemed formidable, and he felt no well of inspiration. One evening, the 19 March 1873, he entered a room where his ten-year-old boy had been reading aloud from a story by Pushkin. Tolstoi picked up the book and read the first sentence: "On the eve of the fete the guests began to arrive." He was charmed by the abrupt opening, and cried: "That's the way to begin a book! The reader is immediately taken into the action.

Another writer would have begun by a description, but Pushkin, he goes straight to his goal." Some one in the room suggested playfully to Tolstoi that he try a similar commencement and write a novel. He immediately withdrew, and wrote the first sentence of Anna Karenina.

The next day the Countess said in a letter to her sister: "Yesterday Leo all of a sudden began to write a novel of contemporary life. The subject: the unfaithful wife and the whole resulting tragedy. I am very happy."

The suicide of the heroine was taken almost literally from an event that happened in January 1872. We learn this by a letter of the Countess, written on the 10 January in that year: "We have just learned of a very dramatic story. You remember, at Bibikov's, Anna Stepanova? Well, this Anna Stepanova was jealous of all the governesses at Bibikov's house. She displayed her jealousy so much that finally Bibikov became angry and quarrelled with her; then Anna Stepanova left him and went to Tula. For three days no one knew where she was. At last, on the third day, she appeared at Ya.s.senky, at five o'clock in the afternoon, with a little parcel. At the railway station she gave the coachman a letter for Bibikov, and gave him a ruble for a tip. Bibikov would not take the letter, and when the coachman returned to the station, he learned that Anna Stepanova had thrown herself under the train and was crushed to death. She had certainly done it intentionally. The judge came, and they read him the letter. It said: 'You are my murderer: be happy, if a.s.sa.s.sins can be. If you care to, you can see my corpse on the rails, at Ya.s.senky.' Leo and Uncle Kostia have gone to the autopsy."

Most of the prominent characters in the book are taken from life, and the description of the death of Levin's brother is a recollection of the time when Tolstoi's own brother died in his arms.

Levin is, of course, Tolstoi himself; and all his eternal doubts and questionings, his total dissatisfaction and condemnation of artificial social life in the cities, his spiritual despair, and his final release from suffering at the magic word of the peasant are strictly autobiographical. When the muzhik told Levin that one man lived for his belly, and another for his soul, he became greatly excited, and eagerly demanded further knowledge of his humble teacher. He was once more told that man must live according to G.o.d--according to truth. His soul was immediately filled, says Tolstoi, with brilliant light. He was indeed relieved of his burden, like Christian at the sight of the Cross. Now Tolstoi's subsequent doctrinal works are all amplifications of the conversation between Levin and the peasant, which in itself contains the real significance of the whole novel.

Even "Anna Karenina," with all its t.i.tanic power, is not an artistic model of a story. It contains much superfluous matter, and the balancing off of the two couples, Levin and Kitty, with Vronsky and Anna, is too obviously arranged by the author. One Russian critic was so disgusted with the book that he announced the plan of a continuation of the novel where Levin was to fall in love with his cow, and Kitty's resulting jealousy was to be depicted.

It has no organic plot--simply a succession of pictures. The plot does not develop--but the characters do, thus resembling our own individual human lives. It has no true unity, such as that shown, for example, by the "Scarlet Letter." Our interest is largely concentrated in Anna, but besides the parallel story of Kitty, we have many other incidents and characters which often contribute nothing to the progress of the novel. They are a part of life, however, so Tolstoi includes them. One might say there is an attempt at unity, in the person of that sleek egotist, Stepan--his relation by blood and marriage to both Anna and Kitty makes him in some sense a link between the two couples. But he is more successful as a personage than as the keystone of an arch. The novel would really lose nothing by considerable cancellation. The author might have omitted Levin's two brothers, the whole Kitty and Levin history could have been liberally abbreviated, and many of the conversations on philosophy and politics would never be missed. Yes, the work could be shortened, but it would take a Turgenev to do it.

Although we may not always find Art in the book, we always find Life.

No novel in my recollection combines wider range with greater intensity. It is extensive and intensive--broad and deep. The simplicity of the style in the most impressive scenes is so startling that it seems as if there were somehow no style and no language there; nothing whatever between the life in the book and the reader's mind; not only no impenetrable wall of style, such as Meredith and James pile up with curious mosaic, so that one cannot see the characters in the story through the exquisite and opaque structure,--but really no medium at all, transparent or otherwise. The emotional life of the men and women enter into our emotions with no let or hindrance, and that perfect condition of communication is realised which Browning believed would characterise the future life, when spirits would somehow converse without the slow, troublesome, and inaccurate means of language.

I believe that the average man can learn more about life by reading "Anna Karenina" than he can by his own observation and experience. One learns much about Russian life in city and country, much about human nature, and much about one's self, not all of which is flattering, but perhaps profitable for instruction.

This is the true realism--external and internal. The surface of things, clothes, habits of speech, manners and fashions, the way people enter a drawing-room, the way one inhales a cigarette,--everything is truthfully reported. Then there is the true internal realism, which dives below all appearances and reveals the dawn of a new pa.s.sion, the first faint stir of an ambition, the slow and cruel advance of the poison of jealousy, the ineradicable egotism, the absolute darkness of unspeakable remorse.

No caprice is too trivial, no pa.s.sion too colossal, to be beyond the reach of the author of this book.

Some novels have attained a wide circulation by means of one scene. In recollecting "Anna Karenina," powerful scenes crowd into the memory--introspective and a.n.a.lytic as it is, it is filled with dramatic climaxes. The sheer force of some of these scenes is almost terrifying. The first meeting of Anna and Vronsky at the railway station, the midnight interview in the storm on the way back to Petersburg, the awful dialogue between them after she has fallen (omitted from the first American translation), the fearful excitement of the horse race, the sickness of Anna, Karenin's forgiveness, the humiliation of Vronsky, the latter's attempt at suicide, the steadily increasing scenes of jealousy with the shadow of death coming nearer, the clairvoyant power of the author in describing the death of Anna, and the departure of Vronsky, where the railway station reminds him with intrusive agony of the contrast between his first and last view of the woman he loved. No one but Tolstoi would ever have given his tragic character a toothache at that particular time; but the toothache, added to the heartache, gives the last touch of reality. No reader has ever forgotten Vronsky, as he stands for the last time by the train, his heart torn by the vulture of Memory, and his face twisted by the steady pain in his tooth.

Every character in the book, major and minor, is a living human being.

Stepan, with his healthy, pampered body, and his inane smile at Dolly's reproachful face; Dolly, absolutely commonplace and absolutely real; Yashvin, the typical officer; the English trainer, Cord; Betsy, always cheerful, always heartless, probably the worst character in the whole book, Satan's own sp.a.w.n; Karenin himself, not ridiculous, like an English Restoration husband, but with an overwhelming power of creating ennui, in which he lives and moves and has his being.

From the first day of his acquaintance with Anna, Vronsky steadily rises, and Anna steadily falls. This is in accordance with the fundamental, inexorable moral law. Vronsky, a handsome man with no purpose in life, who has had immoral relations with a large variety of women, now falls for the first time really in love, and his love for one woman strengthens his mind and heart, gives him an object in life, and concentrates the hitherto scattered energies of his soul. His development as a man, his rise in dignity and force of character, is one of the notable features of the whole book. When we first see him, he is colourless, a mere fashionable type; he constantly becomes more interesting, and when we last see him, he has not only our profound sympathy, but our cordial respect. He was a figure in a uniform, and has become a man. Devotion to one woman has raised him far above trivialities.

The woman pays for all this. Never again, not even in the transports of pa.s.sion, will she be so happy as when we first see her on that bright winter day. She grows in intelligence by the fruit of the tree, and sinks in moral worth and in peace of mind. Never, since the time of Helen, has there been a woman in literature of more physical charm.

Tolstoi, whose understanding of the body is almost supernatural, has created in Anna a woman, quite ordinary from the mental and spiritual point of view, but who leaves on every reader an indelible vision of surpa.s.sing loveliness. One is not surprised at Vronsky's instant and total surrender.

As a study of sin, the moral force of the story is tremendous. At the end, the words of Paul come irresistibly into the mind. To be carnally minded is death; to be spiritually minded is life and peace.

One can understand Tolstoi's enthusiasm for the Gospel in his later years, and also the prodigious influence of his parables and evangelistic narratives, by remembering that the Russian mind, which, as Gogol said, is more capable than any other of receiving the Christian religion, had been starved for centuries. The Orthodox Church of Russia seems to have been and to be as remote from the life of the people as the political bureaucracy. The hungry sheep looked up and were not fed. The Christian religion is the dominating force in the works of Gogol, Tolstoi, and Dostoevski. How eager the Russian people are for the simple Gospel, and with what amazing joy they now receive it, remind one of the Apostolic age. Accurate testimony to this fact has lately been given by a dispa.s.sionate German observer:--

"In the second half of the nineteenth century the Bible followed in the track of the knowledge of reading and writing in the Russian village. It worked, and works, far more powerfully than all the Nihilists, and if the Holy Synod wishes to be consistent in its policy of spiritual enslavement, it must begin by checking the distribution of the Bible. The origin of the 'Stunde,' from the prayer hour of the German Menonites and other evangelical colonist meetings, is well known. The religious sense of the Russian, brooding for centuries over empty forms, combined with the equally repressed longing for spiritual life,--these quickly seized upon the power of a simple and practical living religious doctrine, and the 'Stundist' movement spread rapidly over the whole south of the Empire. Wherever a Bible in the Russian language is to be found in the village, there a circle rapidly forms around its learned owner; he is listened to eagerly, and the Word has its effect. . .

"Pashkov, a colonel of the Guards, who died in Paris at the beginning of 1902, started in the 'eighties' a movement in St. Petersburg, which was essentially evangelical, with a methodistical tinge, and which soon seized upon all the strata of the population in the capital.

Substantially it was a religious revival from the dry-as-dust Greek church similar to that which in the sixteenth century turned against the Romish church in Germany and in Switzerland. The Gospel was to Pashkov himself new, good tidings, and as such he carried it into the distinguished circles which he a.s.sembled at his palace on the Neva, and as such he brought it amongst the crowds of cabmen, labourers, laundresses, etc., whom he called from the streets to hear the news.

Pashkov's name was known by the last crossing-sweeper, and many thousands blessed him, some because they had been moved by the religious spirit which glowed in him, others because they knew of the many charitable inst.i.tutions which he had founded with his own means and with the help of rich men and women friends. I myself shall never forget the few hours which I spent in conversation with this man, simple in spirit as in education, but so rich in religious feeling and in true humility. To me he could offer nothing new, for all that to him was new I, the son of Lutheran parents, had known from my childhood days. But what was new to me was the phenomenon of a man who had belonged for fifty years to a Christian Church and had only now discovered as something new what is familiar to every member of an evangelical community as the sum and substance of Christian teaching.

To him the Gospel itself was something new, a revelation.

"This has been the case of many thousands in the Russian Empire when they opened the Bible for the first time. The spark flew from village to village and took fire, because the people were thirsting for a spiritual, religious life, because it brought comfort in their material misery, and food for their minds. Holy Vladimir, with his Byzantine priests, brought no living Christianity into the land, and the common Russian had not been brought into contact with it during the nine hundred years which have elapsed since. Wherever it penetrates to-day with the Bible, there its effect is apparent. It is such as the best Government could not accomplish by worldly means alone. But it is diametrically opposed to the State Church; it leads to secession from orthodoxy, and the State has entered upon a crusade against it."*

*"Russia of To-day," by Baron E. von der Bruggen. Translated by M.

Sandwith, London, 1904. Pages 165-167.

In "The Power of Darkness, "Ivan Ilyich," and the "Kreuzer Sonata."

Tolstoi has shown the way of Death. In "Resurrection" he has shown the way of Life. The most sensational of all his books is the "Kreuzer Sonata;" it was generally misunderstood, and from that time some of his friends walked no more with him. By a curious freak of the powers of this world, it was for a time taboo in the United States, and its pa.s.sage by post was forbidden; then the matter was taken to the courts, and a certain upright judge declared that so far from the book being vicious, it condemned vice and immorality on every page. He not only removed the ban, but recommended its wider circulation. The circ.u.mstances that gave rise to its composition are described in an exceedingly interesting article in the New York "Sun" for 10 October 1909, "A Visit to Count Leo Tolstoi in 1887," by Madame Nadine Helbig.

The whole article should be read for the charming picture it gives of the patriarchal happiness at Yasnaya Polyana, and while she saw clearly the real comfort enjoyed by Tolstoi, which aroused the fierce wrath of Merezhkovski, she proved also how much good was accomplished by the old novelist in the course of a single average day.

"Never shall I forget the evening when the young Polish violinist, whom I have already mentioned, asked me to play with him Beethoven's sonata for piano and violin, dedicated to Kreuzer, his favourite piece, which he had long been unable to play for want of a good piano player.

"Tolstoi listened with growing attention. He had the first movement played again, and after the last note of the sonata he went out quietly without saying, as usual, good night to his family and guests.

"That night was created the 'Kreuzer Sonata' in all its wild force.

Shortly afterward he sent me in Rome the ma.n.u.script of it. Tolstoi was the best listener whom I have ever had the luck to play to. He forgot himself and his surroundings. His expression changed with the music.

Tears ran down his cheeks at some beautiful adagio, and he would say, 'Tania, just give me a fresh handkerchief; I must have got a cold to-day.' I had to play generally Beethoven and Schumann to him. He did not approve of Bach, and on the other hand you could make him raving mad with Liszt, and still more with Wagner."

Many hundreds of amateur players have struggled through the music of the "Kreuzer Sonata," trying vainly to see in it what Tolstoi declared it means. Of course the significance attached to it by Tolstoi existed only in his vivid imagination, Beethoven being the healthiest of all great composers. If the novelist had really wished to describe sensual music, he would have made a much more felicitous choice of "Tristan und Isolde."

Although his own married life was until the last years happy as man could wish, Tolstoi introduced into the "Kreuzer Sonata" pa.s.sages from his own existence. When Posdnichev is engaged, he gives his fiancee his memoirs, containing a truthful account of his various liaisons.

She is in utter despair, and for a time thinks of breaking off the engagement. All this was literally true of the author himself. When a boy, the hero was led to a house of ill-fame by a friend of his brother, "a very gay student, one of those who are called good fellows." This reminds us of a precisely similar attempt described by Tolstoi in "Youth." Furthermore, Posdnichev's self-righteousness in the fact that although he had been dissipated, he determined to be faithful to his wife, was literally and psychologically true in Tolstoi's own life.

The "Kreuzer Sonata" shows no diminution of Tolstoi's realistic power: the opening scenes on the train, the a.n.a.lysis of the hero's mind during the early years of his married life, and especially the murder, all betray the familiar power of simplicity and fidelity to detail.

The pa.s.sage of the blade through the corset and then into something soft has that sensual realism so characteristic of all Tolstoi's descriptions of bodily sensations. The book is a work of art, and contains many reflections and bitter accusations against society that are founded on the truth.

The moral significance of the story is perfectly clear--that men who are constantly immoral before marriage need not expect happiness in married life. It is a great pity that Tolstoi did not let the powerful little novel speak for itself, and that he allowed himself to be goaded into an explanatory and defensive commentary by the thousands of enquiring letters from foolish readers. Much of the commentary contains sound advice, but it leads off into that reductio ad absurdum so characteristic of Russian thought.

Many of the tracts and parables that Tolstoi wrote are true works of art, with a Biblical directness and simplicity of style. Their effect outside of Russia is caused fully as much by their literary style as by their teaching. I remember an undergraduate, who, reading "Where Love is there G.o.d is Also," said that he was tremendously excited when the old shoemaker lost his spectacles, and had no peace of mind till he found them again. This is unconscious testimony to Tolstoi's power of making trivial events seem real.

The long novel, "Resurrection," is, as Mr. Maude, the English translator, shows, not merely a story, but a general summary of all the final conclusions about life reached by its author. The English volume actually has an "Index to Social Questions, Types," etc., giving the pages where the author's views on all such topics are expressed in the book. Apart from the great transformation wrought in the character of the hero, which is the motive of the work, there are countless pa.s.sages which show the genius of the author, still burning brightly in his old age. The difference between the Easter kiss and the kiss of l.u.s.t is one of the most powerful instances of a.n.a.lysis, and may be taken as a symbol of the whole work. And the depiction of the sportsman's feelings when he brings down a wounded bird, half shame and half rage, will startle and impress every man who has carried a gun.

"Resurrection" teaches directly what Tolstoi always taught--what he taught less directly, but with even greater art, in "Anna Karenina."

In reading this work of his old age, we cannot help thinking of what Carlyle said of the octogenarian Goethe: "See how in that great mind, beaming in mildest mellow splendour, beaming, if also trembling, like a great sun on the verge of the horizon, near now to its long farewell, all these things were illuminated and ill.u.s.trated."

VI

GORKI

Gorki went up like the sky-rocket, and seems to have had the traditional descent. From 1900 to 1906 everybody was talking about him; since 1906 one scarcely hears mention of his name. He was ridiculously overpraised, but he ought not to be forgotten. As an artist, he will not bear a moment's comparison with Andreev; but some of his short stories and his play, "The Night Asylum," have the genuine Russian note of reality, and a rude strength much too great for its owner's control. He has never written a successful long novel, and his plays have no coherence; but, after all, the man has the real thing--vitality.

Just at the moment when Chekhov appeared to stand at the head of young Russian writers, Gorki appeared, and his fame swept from one end of the world to the other. In Russia, his public was second in numbers only to Tolstoi's; Kuprin and Andreev both dedicated books to him; in Germany, France, England, and America, he became literally a household word. It is probable that there were a thousand foreigners who knew his name, to one who had heard of Chekhov. Compared with Chekhov, he had more matter and less art.

His true name, which comparatively few have ever heard, is Alexei Maximovich Peshkov. "This name," said M. de Vogue, "will remain forever buried in the parish register." He chose to write under the name Gorki, which means "bitter," a happy appellation for this modern Ishmaelite. He was born in 1869, at Nizhni Novgorod, in a dyer's shop.

He lost both father and mother when he was a child, but his real mother was the river Volga, on whose banks he was born, and on whose broad breast he has found the only repose he understands. The little boy was apprenticed to a shoemaker, but ran away, as he did from a subsequent employer. By a curious irony of fate, this atheist learned to read out of a prayer-book, and this iconoclast was for a time engaged in the manufacture of ikons, holy images. As the aristocrat Turgenev learned Russian from a house servant, Gorki obtained his love for literature from a cook. This happened on a steamer on the great river, where Gorki was employed as an a.s.sistant in the galley. The cook was a rough giant, who spent all his spare moments reading, having an old trunk full of books. It was a miscellaneous a.s.sortment, containing Lives of Saints, stories by Dumas pere, and fortunately some works by Gogol. This literature gave him a thirst for learning, and when he was sixteen he went to Kazan, a town on the Volga, where Tolstoi had studied at the University. He had the notion that literature and learning were there distributed free to the famished, like bread in times of famine. He was quickly undeceived; and instead of receiving intellectual food, he was forced to work in a baker's shop, for a miserable pittance. These were the darkest days of his life, and in one of his most powerful stories he has reflected the wretched daily and nightly toil in a bakery.

Then he went on the road, and became a tramp, doing all kinds of odd jobs, from peddling to hard manual labour on wharves and railways. At the age of nineteen, weary of life, he shot himself, but recovered.

Then he followed the Volga to the Black Sea, unconsciously collecting the material that in a very few years he was to give to the world. In 1892, when twenty-three years old, he succeeded in getting some of his sketches printed in newspapers. The next year he had the good fortune to meet at Nizhni Novgorod the famous Russian author Korolenko.