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of romanticism; but out of this romantic movement came the springtide of Russian poetry, in which, for the first time, the soul of the Russian people found adequate expression. And the very fact that politics were excluded from the movement proved, in one sense, a boon to literature: for it gave Russian men of genius the chance to be writers, artists and poets, and prevented them from exhausting their whole energy in being inefficient politicians or unsuccessful revolutionaries. I will dwell on the drawbacks, on the dark side of the medal, presently.

      As far as the actual Decembrist movement is concerned, its concrete and direct legacy to literature consists in the work of Ryleev, and its indirect legacy in the most famous comedy of the Russian stage, Gore ot Uma, “The Misfortune of being Clever,” by Griboyedov (1795-1829).

      Ryleev’s life was cut short before his poetical powers had come to maturity. It is idle to speculate what he might have achieved had he lived longer. The work which he left is notable for its pessimism, but still suffers from the old rhetorical conventions of the eighteenth century and the imitation of French models; moreover he looked on literature as a matter of secondary importance. “I am not a poet,” he said, “I am a citizen.” In spite of this, every now and then there are flashes of intense poetical inspiration in his work; and he struck one or two powerful chords—for instance, in his stanzas on the vision of enslaved Russia, which have a tense strength and fire that remind one of Emily Brontë. He was a poet as well as a citizen, but even had he lived to a prosperous old age and achieved artistic perfection in his work, he could never have won a brighter aureole than that which his death gained him. The poems of his last days in prison breathe a spirit of religious humility, and he died forgiving and praying for his enemies. His name shines in Russian history and Russian literature, as that of a martyr to a high ideal.

      Griboyedov, the author of Gore ot Uma, a writer of a very different order, although not a Decembrist himself, is a product of that period. His comedy still remains the unsurpassed masterpiece of Russian comedy, and can be compared with Beaumarchais’ Figaro and Sheridan’s School for Scandal.

      Griboyedov was a Foreign Office official, and he was murdered when Minister Plenipotentiary at Teheran, on January 30, 1829. He conceived the plot of his play in 1816, and read aloud some scenes in St. Petersburg in 1823-24. They caused a sensation in literary circles, and the play began to circulate rapidly in MSS. Two fragments of the drama were published in one of the almanacs, which then took the place of literary reviews. But beyond this, Griboyedov could neither get his play printed nor acted. Thousands of copies circulated in MSS., but the play was not produced on the stage until 1831, and then much mutilated; and it was not printed until 1833.

      Gore ot Uma is written in verse, in iambics of varying length, like Krylov’s fables. The unities are preserved. The action takes place in one day and in the same house—that of Famusov, an elderly gentleman of the Moscow upper class holding a Government appointment. He is a widower and has one daughter, Sophia, whose sensibility is greater than her sense; and the play opens on a scene where the father discovers her talking to his secretary, Molchalin, and says he will stand no nonsense. Presently, the friend of Sophia’s childhood, Chatsky, arrives after a three years’ absence abroad; Chatsky is a young man of independent ideas whose misfortune it is to be clever. He notices that Sophia receives him coldly, and later on he perceives that she is in love with Molchalin,—a wonderfully drawn type, the perfect climber, time-server and place-seeker, and the incarnation of convention,—who does not care a rap for Sophia. Chatsky declaims to Famusov his contempt for modern Moscow, for the slavish worship by society of all that is foreign, for its idolatry of fashion and official rank, its hollowness and its convention. Famusov, the incarnation of respectable conventionality, does not understand one word of what he is saying.

      At an evening party given at Famusov’s house, Chatsky is determined to find out whom Sophia loves. He decides it is Molchalin, and lets fall a few biting sarcasms about him to Sophia; and Sophia, to pay him back for his sarcasm, lets it be understood by one of the guests that he is mad. The half-spoken hint spreads like lightning; and the spreading of the news is depicted in a series of inimitable scenes. Chatsky enters while the subject is being discussed, and delivers a long tirade on the folly of Moscow society, which only confirms the suspicions of the guests; and he finds when he gets to the end of his speech that he is speaking to an empty room.

      In the fourth act we see the guests leaving the house after the party. Chatsky is waiting for his carriage. Sophia appears on the staircase and calls Molchalin. Chatsky, hearing her voice, hides behind a pillar. Liza, Sophia’s maid, comes to fetch Molchalin, and knocks at his door. Molchalin comes out, and not knowing that Sophia or Chatsky are within hearing, makes love to Liza and tells her that he only loves Sophia out of duty. Then Sophia appears, having heard everything. Molchalin falls on his knees to her: she is quite inexorable. Chatsky comes forward and begins to speak his mind—when all is interrupted by the arrival of Famusov, who speaks his. Chatsky shakes the dust of the house and of Moscow off his feet, and Sophia is left without Chatsky and without Molchalin.

      The Gore ot Uma is a masterpiece of satire rather than a masterpiece of dramatic comedy. That is to say that, as a satire of the Moscow society of the day and of the society of yesterday, and of to-morrow, it is immortal, and forms a complete work: but as a comedy it does not. Almost every scene separately is perfect in itself, but dramatically it does not group itself round one central idea or one mainspring of action. Judged from the point of view of dramatic propriety, the behaviour of the hero is wildly improbable throughout; there is no reason for the spectator to think he should be in love with Sophia; if he is, there is no reason for him to behave as he does; if a man behaved like that, declaiming at an evening party long speeches on the decay of the times, the most frivolous of societies would be justified in thinking him mad.

      Pushkin hit on the weak point of the play as a play when he wrote: “In The Misfortune of being Clever the question arises, Who is clever? and the answer is Griboyedov. Chatsky is an honourable young man who has lived for a long time with a clever man (that is to say with Griboyedov), and learnt his clever sarcasms; but to whom does he say them? To Famusov, to the old ladies at the party. This is unforgivable, because the first sign of a clever man is to know at once whom he is dealing with.”

      But what makes the work a masterpiece is the naturalness of the characters, the dialogue, the comedy of the scenes which represent Moscow society. It is extraordinary that on so small a scale, in four short acts, Griboyedov should have succeeded in giving so complete a picture of Moscow society, and should have given the dialogue, in spite of its being in verse, the stamp of conversational familiarity. The portraits are all full-length portraits, and when the play is produced now, the rendering of each part raises as much discussion in Russia as a revival of one of Sheridan’s comedies in England.

      As for the style, nearly three-quarters of the play has passed into the Russian language. It is forcible, concise, bitingly sarcastic, it is as neat and dry as W. S. Gilbert, as elegant as La Fontaine, as clear as an icicle, and as clean as the thrust of a sword. But perhaps the crowning merit of this immortal satire is its originality. It is a product of Russian life and Russian genius, and as yet it is without a rival.

      Outside the current of politics and political aspirations, there appeared during this same epoch a poet who exercised a considerable influence over Russian literature, and who devoted himself exclusively to poetry. This was Basil Zhukovsky (1783-1852). He opened the door of Russian literature on the fields of German and English poetry. The first poem he published in 1802 was a translation of Gray’s Elegy; this, and an imitation of Bürger’s Leonore, which affected all Slav literatures, brought him fame. Later, he translated Schiller’s Maid of Orleans, his ballads, some of the lyrics of Uhland, Goethe, Hebbel, and a great quantity of other foreign poems. His translations were faithful, but in spite of this he gave them the stamp of his own dreamy personality. He was made tutor to the Tsarevitch Alexander—afterwards Alexander II,—and for a time his production ceased; but when this task was finished, he braced himself in his old age to translate The Odyssey, and this translation appeared in 1848-50. In this work he obeyed the first great law of translation, “Thou shalt not turn a good poem into a bad one.” He produced a beautiful work; but he also did what all other translators of Homer have done; he took the Homer

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