Chapter 6

Volodya's father is not aware that he is spending part of his days in the cemetery, and knows nothing of his son's new friends. But one day the secret is discovered, and a family storm follows. The judge demands a full confession. Volodya heroically remains silent. Finally, Tibertius himself pleads the child's cause so eloquently that Volodya is not scolded and the father allows him to go and say good-bye to his little friend, who has meanwhile died of privation. The day after the little girl's funeral the whole band disappears without leaving a trace behind them. "Later on," says Korolenko, "when we were about to leave our home, it was on the grave of our poor little friend that my sister and I, both of us full of life, faith, and hope, interchanged our vows of universal compassion...."

Another short story, called "The Murmuring Forest," which was published in the same year, made as much of a success as "Bad Company."

* * * * *

But it is in "The Blind Musician" that Korolenko attains perfection. This masterly psychological study does not present a very complicated plot. From the very start the reader is captivated by a powerful poetic quality, free from all artifice, fresh, spontaneous, and breathing forth such moral purity, such tender pity, that one literally feels regenerated.

Here is a brief outline of this exquisite story. One very dark night, a child of rich parents is born in the southwest of Russia. Peter--the child--is blind. His whole life is to be but a groping in the shadows toward the light. The mother adores the poor child and suffers more than he. But she has not enough moral strength to bring him up, and give him the necessary comfort and energy. His father, a countryman, thinks only of his business. Happily, there is on the mother's side an uncle called Maxim, one of the famous "thousand" of Garibaldi, who has a noble and generous disposition. It is he who brings up the child, with a tenderness just touched by severity. Peter's young mind is constantly enriched with new pictures. Thanks to the extreme acuteness of his hearing, he catches the very slightest sounds of nature. When barely five years of age the boy shows his love for music; he spends hours, motionless, listening to the playing of one of the servants who has made for himself a kind of flute. Soon Peter begins to study music, and especially the violin. His rapid progress astonishes his teachers. However, in spite of his love for music and the comfort that it gives him, the blind boy suffers from his infirmity. To distract his mind from his own suffering, his uncle takes him one day to a place where there are some blind beggars. Peter listens to their plaintive melody: "Alms, alms for a poor blind man ... for the love of Christ"; and as if he had heard the voice of some phantom, the child returns home, frightened, confused. From that day, he is transformed. Until then, he had thought only of himself, he had become grey with his own sorrow. Afterward, he suffers for others; his personal sorrow diminishes, and his life becomes an expression of the sorrows of his fellows in misery, an ardent and passionate prayer for others who also are deprived of sight.

For several years he has been friends with a young girl of his neighborhood. They marry, and Evelyn, his wife, brings some happiness to the poor blind man. But soon there comes a time of indescribable anguish. Evelyn gives birth to a boy, and Peter is tortured by a presentiment of impending evil. Will the son be blind like his father? The few moments when the doctors are testing the infant's sight pass like so many centuries. Finally the physician says: "The pupil is contracting, the child is not blind." Peter, seated by the window, pale and motionless, rises quickly at these words. In a moment fear has disappeared and hope is transformed into certainty and fills the blind man's heart with joy. "The child is not blind." One might say that these few words of the doctor had burned a path in his brain.

"His whole frame vibrated like a taut cord which had been snapped. A flash went through him, like lightning in a sunless sky, conjuring up in him strange phantasms. Whether they were sounds or sights he could not determine. But if they were sounds they were sounds which he could see. They sparkled like the vault of the sky, shone like the sun, waved like the rustling, whispering grass of the steppes. These were the sensations of a moment. What followed he was unable to recall. But he stubbornly affirmed that in this moment he had _seen_. What had he seen? How had he seen? Had he really seen? This always remained a mystery. People said that it was impossible. He, however, affirmed that in that moment he had seen the earth, his wife, his mother, his son, and Uncle Maxim.... He was standing up, and his face was so illumined and so strange that every one around him was silent.... Later on, there remained nothing but the remembrance of a sort of joyous satisfaction, and the absolute conviction that, at that moment, he had seen...."

A year later, at Kiev, at a concert for charity, Peter made his début. An enormous crowd gathered to hear the blind musician. From the very first the audience was captivated. Moved to its depths, the crowd became frantic. And Uncle Maxim heard something familiar in the playing of his nephew.

He saw a large, crowded street, and a clear, gay wave of scolding and jesting humanity. Then, gradually, this picture faded into the background. A groaning was heard. It detached itself from the clamor of the crowd and passed through the hall in a sweet but powerful note, which sobbed and moved one's heart. Maxim knew it well, this sad melody: "Alms, alms for the poor blind man ... for the love of Christ."

"He understands suffering," murmured the uncle. "He has had his share, and that is why he can change it into music for this happy audience."

"And the head of the old warrior sank on his breast. His work was done. He had made a good man. He had not lived in vain. He had but to look at the crowd to be convinced of that."

* * * * *

Korolenko belongs to the school of Turgenev. In all of his works he remains true to the principles which his master summed up in a letter: "One must penetrate the surroundings, and take life in all its manifestations; decipher the laws by which it is governed; get at the very essence of life, while remaining always within the boundaries of truth; and finally, one must not be contented with a superficial study."

Korolenko lives up to all of these principles. Without tiring, he watches life in all of its phases. He uses a large canvas for his studies of inanimate nature, as well as of individuals in particular and the masses in general. That is why his work gives us such an exact reproduction of life.

Like Turgenev, he describes nature admirably. His descriptions are not irrelevant ornaments, but they constitute an organic and integral part of the picture. In both Turgenev and Korolenko the surrounding country reflects the feelings and emotions of the heroes, and takes on a purely lyric character. One might almost say that these country scenes breathe, speak a human language, and whisper mysterious legends.

Korolenko has given us several splendid landscapes. In some of these nature seems to be in a serene mood, like a good mother whose harmonious strength attracts man and shows him the need of reposing on her bosom. In others, nature is like a strong, free element which incites man to lead an independent life. Thus, in the beautiful prose poem, "The Moment," in which the action passes in Spain, it is the ocean beating against the prison walls that arouses Diatz from his torpor and makes him attempt to escape.

* * * * *

But, in spite of the importance of the background in Korolenko's work, it is really in the conscience of his characters that the essential drama takes place. More than anything else, it is psychology that beguiles the artist; it is only through psychology that Korolenko depicts men and their mentalities. He studies the strong and the weak, the simple and the complex; exaltation, triumph, revolt, and downfall all interest him equally.

A simple analysis of his story, "Makar's Dream," will show his psychological genius to greater advantage than could any critical essay.

In the very heart of the dense woods of the "taiga," Makar, a poor little peasant, who has become half savage by association with the Yakutsk people, dreams of a better future.

Makar does not dream, however, when he is normal; he hasn't time to, for he has to chop wood, plough, sow, and grind grain. He only dreams when he is drunk. As soon as he is under the influence of liquor, he weeps and says that he is going to leave everything and go to the "sacred mountain" to gain salvation for his soul. What is the name of this mountain? Where is it? He does not know exactly; he only knows that it is very far away. On Christmas eve, Makar extorts a ruble from two political refugees, and, instead of bringing them some wood for the money, he quickly buys some tobacco and brandy. After drinking and smoking a great deal, Makar goes to sleep and has a dream. He dreams that the frost has got the better of him in the woods, that he has died there, and that the priest Ivan, who has also been dead a long time, takes him to the great Tayon--the god of the woods--to be judged for his former deeds. Even there his natural knavery does not forsake him; he tries to fool Tayon. But the latter has everything that Makar has ever done, both good and bad, written down, and becoming angry, he says: "I see that you are a liar, a sluggard, and a drunkard."

He orders Makar to be transformed into a post-horse, to be used by the police commissioner. And Makar, this Makar who never in his lifetime was known to say more than ten words at a time, suddenly finds that he has the faculty of speech. He begins by saying that he does not want to be a horse, not because he is afraid of work but because this decision is unfair. If one works geldings, one feeds them with oats; but people have imposed upon him and tortured him all his life and have never fed him, no, not even with oats.

"Who imposed upon you and tortured you?" asks old Tayon, moved by compassion.

"Everybody! The men who demanded taxes, the heat and the cold, rain and dryness, the pitiless earth, and the forest."

The beam of the balance wavers; the wooden dish, filled with sins, rises, while the golden one sinks.

Makar continues: "You have everything written down, have you? Well, look and see whether Makar has ever had any kindness shown to him. He is here before his judges, dirty, his hair disordered, and his clothes in rags. He is ashamed. However, he realizes that he was born just like the others, with clear eyes in which both heaven and earth were reflected, and with a heart ready to open and receive all the beauty of the world."

Makar thus passes in review his miserable life. Old Tayon is moved.

"Makar, you are no longer on earth, and you shall receive justice."

Makar begins to weep, and Tayon weeps too.... And the young gods and the angels, they also shed tears.

Again the balance moves. But this time it is in the opposite direction.

Makar has received justice from the hands of Tayon.

* * * * *

Korolenko does not try to reconcile us to reality, but to mankind. In all of the catastrophes in his books, in the most sombre descriptions, he comforts us with a consolation, an ideal, a "little fire" that burns in the distance and attracts us. But to get to that fire we have to fight against evil. And it is perhaps in answer to Tolstoy's doctrine of passive resistance that Korolenko wrote that beautiful story called, "The Legend of Florus," the subject of which was probably taken from "The War of the Jews," by Flavius Josephus.

This work takes us back to the time when Judæa was bowed down under Roman rule. The Jews bear their lot without a murmur, and this resignation encourages Florus, the governor of Judæa, to oppress them more.

Soon there are two parties formed: the "pacifics" want to rid themselves of Roman cruelty by humble submission, while the others advise opposing this cruelty to the utmost. The chief of the latter party is Menahem, the son of a famous warrior who has inherited from his father his generous passions and his hatred of oppression. Menahem's words inspire respect even in his enemies. But he does not succeed in making peace among his people. In vain he cries to them, as his father before him had cried: "It is disgraceful to bow down to sovereigns, especially since these sovereigns are men; no human being should bow down to any one excepting God, who created men that they might be free." With great trouble he finally succeeds in rousing a part of the people to rebellion. Then he leaves the city with his followers, resolved to defend his country. Menahem has no illusions as to the outcome; he knows that he will be conquered by the Romans. Nevertheless he is fearless, for his whole being is filled with a single thought,--the idea of justice, which imposes upon men certain obligations which they must not scorn.

During his stay in Siberia Korolenko had a very good chance to observe the deported convicts. Most of them are thieves, forgers, and murderers. The others, urged on by a heroic desire to live their own true lives, have been sent to this "cursed land" because of "political offences."

Korolenko is not resigned to the sadness of life, he is not an enemy to manly calls to active struggle, but he neither wants to, nor can he, break the ties that bind him to the real life of the present. He does not wish either to judge or to renounce this life. Nor does he try, by fighting, to perpetuate a conflict which is in itself eternal. If he struggles, it is rather in discontent than in despair. Not all is evil in his eyes, and reality is not always and entirely sad. His protestations hardly ever take the form of disdain or contempt; he does not rise to summits which are inaccessible to mankind. In fact, his ideal is close to earth; it is the ideal which comes from mankind, from tears and sufferings. If the thoughts and feelings of the author rise sometimes high above the earth, he never forgets the world and its interests. Korolenko loves humanity, and his ideals cannot separate themselves from it. He loves man and he believes that God lives in their souls.

We find these theories in the sketch called "En Route." The vagabond, Panov, is one of a party of deported convicts. At one of the stops, an inspector arrives who remembers having seen Panov when a young man. The old man goes over the history of his life, which has been marked with constant success, with pleasure. He shows the vagabond his little son, and with cruel egotism boasts of his happiness. Standing before him, his back bent, and a sad light in his eyes, Panov listens to the story. He feels vaguely that he has not lived and that he lacks personality. There is nothing in store for him except the useless existence of prison life. The egotistical and debonair inspector, in his simplicity, does not understand the anguish of the homeless prisoner, and, by his amicable chatter, subjects him to horrible moral torture. It is too much for Panov. When the inspector leaves, Panov, gripping the edge of his hard cot in his convulsive hands, falls to the ground. He breathes heavily, his lips move, but he does not speak. "That night Panov got drunk."

Two very different types appear in the novel called, "The Postillion of the Emperor." We have here the idealist Misheka and the sectarian Ostrovsky, a transported prisoner who is embittered by his hard lot, and by life in general.

If Misheka protests against the complicated conditions of life to which he cannot entirely submit, it is rather by instinct than through reason. He is attracted by something invisible, something distant and strange, to the repugnant world which surrounds him. As a postillion of the State he has frequent communications with the distant world which glows vaguely on his mental horizon. Everything displeases him: both the savage country in which he has to live, and the world of stupid, degenerate, and miserable postillions whom he mercilessly criticizes. His random attempts to get away fail. Despairing, he becomes an accomplice in a crime so that he can leave this solitary place and go where his restless soul leads him.

At the side of Misheka we have the tragic figure of Ostrovsky, who is the exasperated victim of the evil all around him.

The author and the travelers, driven by Misheka, have seen the burning of Ostrovsky's house, which the latter burned himself so that no one could profit by it. This action strikes Misheka as wonderful.

"He begins to tell the story of the fire. Several years before, Ostrovsky had been deported for having given up the orthodox faith. His young wife and child followed him. They had been given a plot of land in a broad and deep valley, between two walls of rock. The place seemed fertile. It was not hard to sell wheat to the miners and Ostrovsky worked diligently and steadily. But the inhabitants had kept something from him: although the wheat grew in the valley, it never ripened, because each year, without fail, in the month of July it was destroyed by the cold winds from the northeast."

The first few years Ostrovsky attributed his failure to chance. He carefully cared for his crop in the hopes of a better season.

Alas, his wife died of sorrow, and autumn brought him nothing but straw. Ostrovsky, without weeping, dug a grave in the frozen ground and buried his wife. Then he asked permission to go to the mines, and borrowed some money for the trip from his neighbors. The latter gladly loaned it to him, thinking thus to get rid of him and to get the profit of his house and goods. But Ostrovsky fooled them in their naïve simplicity; he heaped up all of his possessions in his little cottage and then set fire to it. He no longer thought of justice; he was nothing but a despairing man.

The patriarch of the village in which he had taken refuge tried to recall to him the faith for which he had been exiled:

"Do you remember," answered Ostrovsky, "the first visit I paid you to ask for advice? Ah, so you have forgotten that and you speak of God.... You are nothing but a crafty dog! All of you are dogs! There is nothing here but woods and rocks, and you are all just as insensible as the very rocks that surround you.... And your cursed land, and your sky, and your stars...." "He wanted to say something more, but he did not dare blaspheme, and there was silence again in the little cottage...."

This Ostrovsky is among the very best of Korolenko's heroes. The sight of this despairing and lonely man, who wanders about in the Siberian forests with his little daughter, calls louder for justice than all the speeches in the world.

* * * * *

Through the wealth of his talent and knowledge, Korolenko is of tremendous social value in three fields of work,--practical affairs, journalism, and art.

Among the many services which he has rendered to humanity, let us first mention his brilliant defence of the half-savage Votiaks, accused of ritual murder in the famous Malmige case. Although he had just suffered great grief himself--he had lost two children--he traveled to a distant town in order to be at the trial. He took his seat on the bench of the defenders. He used all of his knowledge, and all the love in his heart to defend the unhappy Votiaks, whose acquittal he succeeded in securing.

As a publicist, he has written some very valuable articles. Among them are observations on the famine year (he spent two months in one of the worst districts). In other articles he has analyzed a moral malady peculiar to our state of society:--honor. In the recent Russian duels he studied the perverse notions of honor and the moral changes produced by sickly egotism. He has studied the causes that bring about the complete loss of individuality. Finally, in 1910, he published under the title, "Present Customs (Notes of a Publicist under Sentence of Death)" a series of documents gathered here and there, which constitute an eloquent and passionate plea in favor of the abolitionist thesis.

When the great Tolstoy read the preface of this work, he wrote to Korolenko, "I often sobbed and wept. Millions of copies of this work ought to be distributed; it ought to be read by every one who has a heart. No discourse, no novel or play, can produce the effect that your 'Notes' do."

But above all, it is as the pure artist that Korolenko merits most attention. It is his talent that has already made him famous, and it is his talent that will make him immortal in Russian literature.

Korolenko is at present one of the most popular writers among the educated classes. They have amply proved this to him, especially in 1903 and 1908, when they celebrated his 50th birthday and the 30th anniversary of his literary activity. On the occasion of these celebrations, delegations from many cities and universities came to St. Petersburg to congratulate and to thank the author who, through so many trials, had never ceased to uphold the cause of truth and goodness, and to claim for each human being the right to work, happiness, and free thought.

IV

VIKENTY VERESSAYEV

Veressayev is well known in France for his "Memoirs of a Physician," a work that has been translated into almost every language. However, his reputation in Russia is not based on this book, which is considered his masterpiece, but rather on his stories and tales. Let us, however, first take a glance at the life of this author, a life so closely connected with the subjects of his works that it forms an indispensable commentary on them.

Veressayev, whose real name is Vikenty Smidovich, was born in 1867, in Tula. His father was a Pole and his mother a Russian. His father, a very pious and strictly moral man, was a well known and well liked physician. In 1877, the boy entered the local school and received his degree there seven years later. In 1884, he left for the University of St. Petersburg, where he enrolled in the department of historical sciences. Four years later, when he was twenty-four and a half, he received his degree of licentiate of letters.[5] Most of his class-mates became school-teachers, but he preferred to pursue his studies. Medicine tempted him. He left for Zhouriev (formerly Dorpat, already famous for its department of medicine) and entered the university, where, at the end of six years, he received his doctor's degree.

[5] On the continent of Europe, a university degree between that of bachelor and of doctor.

Two years before, in 1892, a cholera epidemic had broken out in Russia. Young Smidovich, then a fourth-year student, asked to be sent immediately to a province in the East, where the epidemic was spreading like wildfire. He remained there several months, in fact until the plague had gone. As a doctor's assistant in an infirmary organized in one of the mining districts of the government of Ekaterinoslav, he witnessed a peasant revolt in which several doctors were killed and others cruelly burned by the exasperated and ignorant mob. Veressayev has traced these sad events with tremendous power in his story, "Astray."