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

“And if I gaze upon the lonely oak,
I think: The patriarch of the woods
Will survive my passing age
As he survived my father's age.

“And if a tender babe I fondle,
Already I mutter, Fare thee well!
I yield my place to thee;
For me 'tis time to decay, to bloom for thee.

“Thus every day, every year,
With death I join my thought
Of coming death the day,
Seeking among them to divine

“Where will Fortune send me death, —
In battle, in my wanderings, or on the waves?
Or shall the neighboring valley
Receive my chilled dust?

“But though the unfeeling body
Can equally moulder everywhere,
I, still, my birthland nigh,
Would have my body lie.

“Let near the entrance to my grave
Cheerful youth be engaged in play,
And let indifferent creation
Shine there with beauty eternally.”

21. Once passed through its mumps and measles, the soul of the poet now becomes conscious of its heavenly gift, and begins to have a conscious purpose. The poet becomes moralized, and the song becomes ethical. This is the beginning of the final stage, which the soul, if its growth continue healthy, must reach; and Pushkin, when singing, does retain his health. Accordingly in his address to the Steed, the purpose is already clearly visible.

THE HORSE

Why dost thou neigh, O spirited steed;
Why thy neck so low,
Why thy mane unshaken,
Why thy bit not gnawed?
Do I then not fondle thee;
Thy grain to eat art thou not free;
Is not thy harness ornamented,
Is not thy rein of silk,
Is not thy shoe of silver,
Thy stirrup not of gold?
The steed, in sorrow, answer gives:
Hence am I still,
Because the distant tramp I hear,
The trumpet's blow, and the arrow's whiz;
And hence I neigh, since in the field
No longer shall I feed,
Nor in beauty live, and fondling,
Nor shine with the harness bright.
For soon the stern enemy
My harness whole shall take,
And the shoes of silver
From my light feet shall tear.
Hence it is that grieves my spirit;
That in place of my chaprak
With thy skin shall cover he
My perspiring sides.

22. It is thus that the singer lifts up his voice against the terrors of war. It is thus that he protests against the struggle between brother and brother; and the effect of the protest is all the more potent that it is put into the mouth, not as Nekrassof puts it, of the singer, but into that of a dumb, unreasoning beast.

23. We have now reached the last stage of the development of Pushkin's singing soul. For once conscious of a moral purpose, he cannot remain long on the plane of mere protest; this is mere negation. What is to him the truth must likewise be sung, and he utters the note of affirmation; this in his greatest poem, —

THE PROPHET

Tormented by the thirst for the Spirit,
I was dragging myself in a sombre desert,
And a six-winged seraph appeared
Unto me on the parting of the roads;
With fingers as light as a dream
He touched mine eyes;
And mine eyes opened wise,
Like unto the eyes of a frightened eagle.
He touched mine ears,
And they filled with din and ringing.
And I heard the trembling of the heavens,
And the flight of the angels’ wings,
And the creeping of the polyps in the sea,
And the growth of the vine in the valley.
And he took hold of my lips,
And out he tore my sinful tongue,
With its empty and false speech.
And the fang of the wise serpent
Between my terrified lips he placed
With bloody hand.
And ope he cut my breast with a sword,
And out he took my trembling heart,
And a coal blazing with flame
He shoved into the open breast.
Like a corpse I lay in the desert;
And the voice of the Lord called unto me:
“Arise! O prophet and guide, and listen, —
Be thou filled with my will,
And going over land and sea,
Burn with the Word the hearts of men!”

24. This is the highest flight of Pushkin. He knew that the poet comes to deliver the message. But what the message was, was not given unto him to utter. For God only speaks through those that speak for him, and Pushkin's was not yet a God-filled soul. Hence the last height left him yet to climb, the height from which the “Hymn of Force” is sung, Pushkin did not climb. Pushkin's song, in short, was so far only an utterance of a gift, it had not become as yet a part of his life. And the highest is only attainable not when our lives are guided by our gifts, but when our gifts are guided by our lives. How this thus falling short of a natively richly endowed soul became possible, can be told only from a study of his life. To Pushkin his poetic ideal bore the same relation to his practical life that the Sunday religion of the business-man bears to his Monday life. To the ordinary business man, Christ's words are a seeing guide to be followed in church, but a blind enough guide, not to be followed on the street. Hence Pushkin's life is barren as a source of inspiration towards what life ought to be; but it is richly fruitful as a terrifying warning against what life ought not to be.