Lectures on Russian Literature: Pushkin, Gogol, Turgenef, Tolstoy

Nor weaves it painfully
An everlasting nest;
Through the long night on the twig it slumbers;
When rises the red sun,
To the voice of God listens birdie,
And it starts and it sings.

When spring, nature's beauty,
And the burning summer have passed,
And the fog and the rain
By the late fall are brought,
Men are wearied, men are grieved;
But birdie flies into distant lands,
Into warm climes, beyond the blue sea, —
Flies away until the spring.

15. For a poem of this class this is a veritable gem; for not only is its theme a thing of beauty, but it is a thing of tender beauty. Who is there among my hearers that can contemplate this birdlet, this wee child of God, as the poet hath contemplated it, and not feel a gentleness, a tenderness, a meltedness creep into every nook and corner of his being? But the lyric beauty of the form, and the tender emotion roused in our hearts by this poem, form by no means its greatest merit. To me the well-nigh inexpressible beauty of these lines lies in the spirit which shineth from them, – the spirit of unreserved trust in the fatherhood of God. “When fog and rain by the late fall are brought, men are wearied, men are grieved, but birdie – ” My friends, the poet has written here a commentary on the heavenly words of Christ, which may well be read with immeasurable profit by our wiseacres of supply-and-demand economy, and the consequence-fearing Associated or Dissociated Charity. For if I mistake not, it was Christ that uttered the strangely unheeded words, “Be not anxious for the morrow… Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns, and your heavenly Father feedeth them.” Fine words these, to be read reverently from the pulpit on Sunday, but to be laughed at in the counting-room and in the charity-office on Monday. But the singer was stirred by this trustfulness of birdie, all the more beautiful because unconscious, and accordingly celebrates it in lines of well-nigh unapproachable tenderness and grace!

16. There is, however, one realm of creation yet grander and nobler than that visible to the eye of the body. Higher than the visible stands the invisible; and when the soul turns from the contemplation of the outward universe to the contemplation of the inward universe, to the contemplation of affection and aspiration, its flight must of necessity be higher. Hence the high rank of those strains of song which the soul gives forth when stirred by affection, by love to the children of God, whether they be addressed by Wordsworth to a butterfly, by Burns to a mouse, or by Byron to a friend. You have in English eight brief lines which for this kind of song are a model from their simplicity, tenderness, and depth.

LINES IN AN ALBUM

As over the cold, sepulchral stone
Some name arrests the passer-by,
Thus when thou viewest this page alone
May mine attract thy pensive eye.

And when these lines by thee are read
Perchance in some succeeding year,
Reflect on me as on the dead,
And think my heart is buried here!

17. It is this song of love for one's kind which makes Burns, Heine, and Goethe pre-eminently the singers of the human heart when it finds itself linked to one other heart. And it is this strain which gives everlasting life to the following breath of Pushkin's muse:

TO A FLOWER

A floweret, withered, odorless,
In a book forgot I find;
And already strange reflection
Cometh into my mind.

Bloomed where? When? In what spring?
And how long ago? And plucked by whom?
Was it by a strange hand, was it by a dear hand?
And wherefore left thus here?

Was it in memory of a tender meeting?
Was it in memory of a fated parting?
Was it in memory of a lonely walk
In the peaceful fields, or in the shady woods?

Lives he still? lives she still?
And where is their nook this very day?
Or are they too withered,
Like unto this unknown floweret?

18. But from the love of the individual the growing soul comes in time to the love of the race; or rather, we only love an individual because he is to us the incorporation of some ideal. And let the virtue for which we love him once be gone, he may indeed keep our good will, but our love for him is clean gone out. This is because the soul in its ever-upward, heavenward flight alights with its love upon individuals solely in the hope of finding here its ideal, its heaven realized. But it is not given unto one person to fill the whole of a heaven-searching soul. Only the ideal, God alone, can wholly fill it. Hence the next strain to that of love for the individual is this longing for the ideal, a longing for what is so vague to most of us, a longing to which therefore not wholly inappropriately the name has been given of a longing for the Infinite.

19. And of this longing, Heine has given in eight lines immeasurably pathetic expression:

“Ein Fichtenbaum steht einsam
Im Norden auf kahler Höh'.
Ihn schläfert; mit weisser Decke
Umhüllen ihn Eis und Schnee.
Er träumt von einer Palme,
Die, fern im Morgenland,
Einsam und schweigend trauert
Auf brennender Felsenwand.”

Heine has taken the evergreen pine in the cold clime, as the emblem of this longing, and a most noble emblem it is. But I cannot help feeling that in choosing a fallen angel, as Pushkin has on the same subject, he was enabled to give it a zenith-like loftiness and a nadir-like depth not to be found in Heine.

THE ANGEL

At the gates of Eden a tender Angel
With drooping head was shining;
A demon gloomy and rebellious
Over the abyss of hell was flying.

The spirit of Denial, the spirit of Doubt,
The spirit of purity espied;
And unwittingly the warmth of tenderness
He for the first time learned to know.

Adieu, he spake. Thee I saw;
Not in vain hast thou shone before me.
Not all in the world have I hated,
Not all in the world have I scorned.

20. Hitherto we have followed Pushkin only through his unconscious song; only through that song of which his soul was so full as to find an outlet, as it were, without any deliberate effort on his part. But not even unto the bard is it given to remain in this childlike health. For Nature ever works in circles. Starting from health, the soul indeed in the end arrives at health, but only through the road of disease. And a good portion of the conscious period in the life of the soul is taken up by doubt, by despair, by disease. Hence when the singer begins to reflect, to philosophize, his song is no longer that of health. This is the reason why Byron and Shelley have borne so little fruit. Their wail is the cry not of a mood, but of their whole being; it is not the cry of health temporarily deranged, but the cry of disease. With the healthy Burns, on the other hand, his poem, “Man was made to Mourn,” reflects only a stage which all growing souls must pass. So Pushkin, too, in his growth, at last arrives at a period when he writes the following lines, not the less beautiful for being the offspring of disease, as all lamentation must needs be: —

“Whether I roam along the noisy streets,
Whether I enter the peopled temple,
Or whether I sit by thoughtless youth,
My thoughts haunt me everywhere.

“I say, swiftly go the years by:
However great our number now,
Must all descend the eternal vaults, —
Already struck has some one's hour.