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Tolstoy

<h3> CHAPTER VII </h3> "THE POWER OF DARKNESS"—"THE KREUTZER SONATA"—"RESURRECTION" Tolstoy has written but few dramas; among these stands pre-eminent the tragedy entitled The Power of Darkness. The scene is laid among peasants, and the work is didactic; as is the case with Resurrection, its aim is to show the possibility of redemption even for the most fallen. The drama opens with an exceedingly effective situation: Anisya, the second wife of an invalid husband, is in love with the vigorous and powerful young labourer Nikíta, and reproaches him jealously because his father wishes him to marry. Matrónya, Nikíta's mother, is a wonderful study in the evil side of maternity—its colossal egoism and its willingness to sacrifice everything to the welfare of a beloved child. Matrónya condones her son's adultery, because she hopes that it may lead, when the invalid husband is dead, to a good establishment. The old father—Akím—represents the good genius of the piece: Nikíta has got an innocent girl into trouble and his father wishes him to atone by marrying her; he insists that moral welfare is the only real welfare, and that, in comparison with it, nothing else matters, and the whole terrible course of the play shows how right he is. Akím represents in the drama the one element of real moral beauty, the one light in the "inspissated gloom," and it is characteristic of Tolstoy that he should ascribe this position to the man upon whom society has thrust its filthiest and most repulsive task; Akím, able to find no other honest work, has become a cleaner of {78} cesspools, and has grown so repulsive outwardly that his own wife feels sick when she approaches him. Nor is he a man of intelligence; his habit of continuously repeating his words makes him appear almost half-witted, and his wife terms him "an old mumbler." The Power of Darkness produces a terrible effect on the nerves, for the gloom is as dreadful as in Macbeth, and it is not relieved by heroic battle or the splendours of a crown; it is to the last degree sordid—the concentrated essence of sin. Yet the chain of moral causation is linked as firmly as in Macbeth, and we are shown, in the same unflinching way, how crime haunts and sears the conscience, and how the worst punishment of sin is that it leads on to ever more and more sin. The conflict between the evil genius and the good genius—Matrónya and Akím—turns first on the girl whom Akím has seduced, and Matrónya wins, persuading her son to repudiate the unfortunate orphan whom he has so deeply wronged. Also, to hurry matters on, she persuades Anisya to give her husband sleeping-powders which are really poisons. The second act shows us the working out of this crime: with tragic irony we are made to see that Anisya has no particular objection to poisoning her husband; what she does mind is that he dies so slowly; his horrible sufferings wring her heart, yet she hates him the more for the grief he causes her. Anisya could not maintain her cruelty were she not continually urged on by Matrónya; she has not even the consolation of Nikíta's support, for Matrónya will not permit him to be told; again with grim tragic irony she declares that he is so kind-hearted that he could not kill a chicken. In the third act events have moved a stage further. Nikíta and Anisya are married, but further than ever from happiness! Nikíta has learnt of the crime; he regards his wife as a murderess, feels her hateful and repulsive, and, with his usual soft-hearted sensuousness, has turned for consolation to his wife's half-witted stepdaughter—Akoulina. Anisya has to bear all alone {79} the dreadful consciousness of her guilt; she has the bitterness of seeing Nikíta spend on another the money for which she, as she feels, sold her soul; Nikíta beats her, and her passion for him enslaves her so that she can make no real protest. She is surprised herself at her own weakness: "I haven't a grain of courage before him. I go about like a drowned hen." Anisya's only hope is to get rid of Akoulina by marriage, but the neighbours suspect something and hold aloof. Even Matrónya, always on her son's side, has turned against the unhappy daughter-in-law; the one person who pities her is old Akím, who warns his son that he is acting against God and on the road to ruin. Again Tolstoy reminds us of Macbeth; his peasant heroine has gained all she desired, but it is hollow and worthless, and she envies her victim in his very grave. In the fourth act we have the punishment of Nikíta. Akoulina is to be married, for the sake of her dowry only, but her confinement comes just before the wedding should take place, and, if the child's existence is once known, it will ruin all. Nikíta, as usual, wants to throw the burden on his wife, but Anisya refuses absolutely. Matrónya, callous as ever, urges her son to the murder of his infant; with tragic irony in her speech she declares that it is such a little thing, it can hardly be counted as human at all. Anisya too urges him on, not with callousness but with a more terrible hate. "Let him also be a murderer! Then he'll know how it feels.... I'll make him strangle his dirty brat! I've worried myself to death all alone with Peter's bones weighing on my soul. Let him feel it too." Nikíta, always weak, gives way, and commits the murder, but it sickens him to the very soul. In the fifth act we see the long-delayed punishment of Matrónya. To the end she remains callous; she cannot understand the moral sufferings of Anisya and her son, but she can be reached through her son's worldly ruin, and that is what occurs. Nikíta cannot endure the hideous consciousness of his guilt. "When I eat, it's there! When I drink, it's {80} there! When I sleep, it's there! I am so sick of it, so sick! ... Even drink takes no hold on me." He ponders suicide, but reflects that this would only be a new crime, and at length he nerves himself, before all the wedding guests, his old father helping and assisting him, to make full confession. There is no splendour in this drama, not even the splendour of crime, but Tolstoy has good warrant in depicting evil as he does; he shows the worst feature of evil as being its insufferable meanness and dirtiness, and the same truth is driven home by The Kreutzer Sonata and Resurrection. But though this drama is so gloomy it is not despairing; the one point of light glows and kindles till it overpowers the whole; even in the heart of the darkness God has made manifest His power. The Kreutzer Sonata probably ranks with Anna Karénina as being the best-known of Tolstoy's productions. It had in England and elsewhere what might be termed a succès de scandale. The emphasis laid upon it is, in some ways, unfortunate; it serves many people as an introduction to Tolstoy; they read it, are repelled, and explore no further. The truth is that it stands almost alone among Tolstoy's works; the same elements are present, the same ideas are discussed else where, but they are nowhere else brought to a focus of such intensity and concentrated in such powerful expression. The piece is almost pure Strindberg; it represents that woman-hatred, that loathing of marriage, that helpless rage against physical passion, of which the Swedish author has made himself the chief European exponent. The situation is exactly the sort of situation Strindberg delights in: husband and wife bound together by a purely sensual passion which they both abominate but cannot, either of them, control; the paroxysms of indulgence followed by paroxysms of mutual loathing; the endless quarrels; the reciprocal jealousy; the miserable and shallow infidelity; and, as a climax, the miserable, vanity-inspired murder. But, {81} though the subject is almost pure Strindberg, Tolstoy is infinitely more just to women than Strindberg could contrive to be. For Tolstoy's wretched and morbid hero, roused to insight by his own cruel deed, can place the blame where it rightfully belongs; he can see that the real fault does not lie in woman as woman, but in woman as man has corrupted her. With an incisive truth that Strindberg cannot rival he gets to the very root of the mischief and reveals it in man's own sensuality. He makes a serious and passionate plea for purity in men; he speaks with horror of the doctors who encourage vice and of the pseudo-science which declares it necessary. The moral corruption which ensues does not begin and end, as people falsely think, with women of loose life; on the contrary, it pervades the whole of society. The man who has "fallen" takes a wrong attitude towards all women; he regards them, even the pure and innocent, as being created for his physical pleasure. Tolstoy, like Meredith, finds in the demand for "innocence" and "bloom" mainly the desire of the voluptuary to whet his own jaded appetite. The result is the degradation of women; they are all, even to most innocent young girls, turned into sexual lures, made to expose their arms and bosoms in immodest ways, and to provoke the appetites of men. The hero goes on to analyse the miseries of his unhappy marriage; here again they are traced to the root-cause—the excessive sensuality of the husband, who degrades his wife and destroys her health and her nerves, thus exciting in her incessant irritability, which, in its turn, exasperates and annoys him. The only remedy, Tolstoy insists, is to treat woman as a human being, to give her full human rights, and not consider her simply as a possession. At present woman is treated as an object of pleasure, and becomes a degraded and demoralised serf. In her turn she enslaves man by demanding endless luxuries which his labour must produce. Once the exposition is complete the story advances {82} with Tolstoy's usual masterly skill. The psychology of hate has never been drawn with a more fearful accuracy. To the end the hero is self-rigorous; he acknowledges that he killed his wife, not because she violated his love (he had none), but simply because he regarded her as a property in which he had an inalienable right. He feels, and makes us feel, that this is the most horrible feature in the whole repulsive tale. Resurrection, the last of Tolstoy's great novels, was written after he had, as he thought, definitely resigned fiction. Wishing to help the Doukhobors, he took up and completed the unfinished manuscript of this book, which shows that his hand had in no way lost its cunning. Less purely a work of art because far more didactic than War and Peace or Anna Karénina, it is in every way worthy of the author of both. It tells a single story of the most wonderful and moving pathos. We are introduced to the hero—Prince Dmitri Nekhlúdof—at the moment when he is summoned to take his place on a jury. The first case is one of murder; three people are accused, among them a prostitute named Máslova, and in her Nekhlúdof recognises to his horror a certain Katusha whom he had first known as a pure and innocent girl, and whom he himself had seduced. He tries to stifle his conscience; he assures himself that "everybody" does these things, and that he is not to blame for Máslova's fate; but, notwithstanding his struggles, the conviction is borne in upon him that he is morally responsible both for the woman's hideous degradation and for her presence in the dock. With the most consummate art Tolstoy introduces us first to the foetid and wretched atmosphere of the law-court, with the story of the poisoned merchant, and the horrible description of his half-putrefying dead body, and then, by force of Nekhlúdof's recollections, shows us the magical contrast of Katusha's pure and innocent girlhood. There is no love story in literature rendered with a more poignant charm. Katusha is the one woman whom Nekhlúdof had really and truly and poetically {83} loved; he loved her when he was himself innocent, and his love had the aroma of Paradise, never, in all his later life, to be recalled again. Katusha was a poor girl, the daughter of a gipsy tramp, whom his aunts had educated, half as a servant and half as a companion. She is very beautiful, refined in her manners, exquisitely tender; he loves her with a love full of reserves and mysteries, incredibly sweet, transfiguring the whole world. Nekhlúdof goes away; he returns, but, in the meantime, he has tasted of vice, and he is no longer the same. When he sees Katusha again the old innocent poetic charm revives once more, but it has now to contend with what Tolstoy called "the dreadful, animal man." For a moment the better nature conquers. No scene in all Tolstoy's pages is more lovely than that of the Easter Mass, when Nekhlúdof rides to the church early in the morning across the snow, sees it brilliantly lighted, the priests in their gorgeous vestments, hears the glorious Easter hymns, and feels as if all the joy, the tenderness, and the beauty were for Katusha and for her alone. "For her the gold glittered round the icons; for her all these candles in candelabra and candlesticks were alight; for her were sung these joyful hymns.... All ... all that was good in the world was for her." But Nekhlúdof has been corrupted by his own evil life; he cannot for long control his passions, and, in spite of the poor girl's piteous fear, he takes advantage of the fascination he possesses over her to ruin her. It is a night of spring, with a white mist above the melting snow, the ice tinkling and breaking in the river. Nekhlúdof twice summons Katusha, and twice she evades him, but in the end it is done. Never has the charm and romance of passion been more wonderfully rendered, but Tolstoy makes us feel this seduction terrible as a murder. And the worst detail of all, the one that Nekhlúdof remembers with burning cheeks, is that, when he left, he paid Katusha by thrusting into the pocket of her apron a hundred-rouble note. {84} The trial proceeds. Máslova, though manifestly innocent, is condemned by a technical error and sentenced to Siberia. Nekhlúdof determines to appeal, and, moved by his remorse, he decides also to make himself known to her and ask her forgiveness. In the meanwhile we are introduced to the household of the Korchágins, whose daughter Nekhlúdof is expected to marry. We see the contrast between the wretched lives of the prisoners, who suffer and have always suffered from every form of privation, and the debasing luxury of the Korchágins, which produces, not happiness but only ennui and fatigue. We see the contrast between the conventionality and tiresomeness of Nekhlúdof's relations with the young princess and the pure poetry of those earlier relations with Katusha. The mariage de convenance is evident in all its weariness. These scenes are closely linked with the main purpose of the book: what Tolstoy wishes is to make his reader feel that the whole penal system is wrong and false, partly because the people who come under it are mainly the victims of a cruel form of society, and partly because those who condemn them are, in their own way of life, no better but probably far worse. The Korchágins have to their credit a long series of evil deeds, floggings and judicial murders, gluttony and sexual offences. Nekhlúdof sees that, compared with these people, Máslova and the rest are almost innocent, and grows more and more disgusted with the life of his set. He makes himself known to Máslova. Tolstoy has no sentimentality, and he cannot pretend that the horrible life which his heroine has led has not made any essential difference; on the contrary, it is her profound moral corruption which is, as Nekhlúdof at once realises, the most hideous consequence of his sin. When she first recognises his interest, she has no special feelings towards him, but only wishes to make use of him in order to extract from him money for drink. But, when he asks her forgiveness, she overwhelms him with foul abuse. She cannot believe in his real penitence, but thinks that, just as he once used her for {85} his physical pleasure, so now he wishes to make use of her to save what she calls his "dirty soul." Tolstoy now tells us the story of the seduction as it appeared to her, and adds details of a terrible and haunting pathos. The poor deserted girl realised that she was about to become a mother; she was aware that the train in which her lover travelled would pass through the station at a certain hour, and determined to make an appeal to him, but she lost her way in the darkness and arrived too late. She was not able to speak though she saw him through the lighted carriage window; in the night and storm, and darkness, injuring his child which she bore, she rushed along by the train as far as she could go, and saw it carry him away faster and faster. In that hour something vital—belief in God and in man—snapped in Katusha. Unable to free herself, she sank lower and lower into vice, until she arrived where Nekhlúdof found her. When he implores her forgiveness she is roused to fury because he tortures her by reminding her of her lost innocence, and forces her to realise all the abominable degradation she has endured. Nekhlúdof is, however, true to his repentance; he insists that he is willing to marry her if she will consent, but, if not, he will follow her to Siberia, and do all in his power to alleviate her lot. As soon as she realises that this is being done genuinely, for her and not for "other-worldliness," she is touched and moved. From this point onwards she begins to return to her true self—not her former self (Tolstoy's art is far too subtle for that), but a self deepened and saddened by suffering. This gradual awakening is wonderfully depicted; the daring title which Tolstoy gives his book is truly merited; indeed the revival of a dead body seems almost a small thing as compared with this amazing transformation of a human soul. Never since the Magdalen has the story of a fallen woman been treated with such a noble beauty. We are accustomed to sentimentalising over the courtesan who at last conceives a "pure" love, but {86} Tolstoy does not write in the spirit of a Dumas or a Victor Hugo. Máslova is sick of passion; she and Nekhlúdof redeem each other, but, in the ordinary sense, they do not love. Máslova throughout the book is one of the most real women in fiction; we see every detail of her appearance—the white skin, the black curls over her forehead, the eyes black as sloes and slightly squinting, the expression of willingness with which she turns to anyone who addresses her. It is strange how Tolstoy insists on that detail of the "slightly squinting" eyes; it haunts us as it must have haunted Nekhlúdof. And her mind and heart are as real as her bodily personality. Tolstoy, as we have seen, always did possess a marvellous power of maintaining a consistent personality while permitting his characters to change and develop, but nowhere else has he shown it in a manner quite so magical. From the pure romantic young girl to the prostitute, from the prostitute to the woman redeemed and sweetened and saved—his heroine is still herself throughout. It is in the hero that Tolstoy's talent for once fails him, since Nekhlúdof is too obviously only a mouthpiece for Tolstoy's own reflections. We could understand him if the change in him were essentially a spiritual one similar to that in Máslova, but what Tolstoy has portrayed is rather a profound intellectual dissatisfaction, so deep and so far-reaching that it could only have been experienced by a man of the greatest intellectual and moral power, a man of genius, while there is nothing in Nekhlúdof's previous life to suggest that he was in any way out of the ordinary. He is too slight to undergo the tremendous mental experiences of a Tolstoy, and we cannot believe that he does; nevertheless, the experiences remain, and tremendous they are. Resurrection is an indictment of the whole of society as we know it now, and it is impossible to read it without the gravest searchings of the heart. It is true that some of the most serious counts in the indictment apply mainly to Russia. More than with the West, Russian society is divided into two great {87} classes—the rich who have everything and are idle, and the poor, who have nothing and labour; in England we have—in the professional classes and the better artisans—numbers who possess a very fair share of the amenities of life and also do valuable work. Again, it is impossible to say of any large class in our prisons, what Tolstoy says of the Russian political prisoners: that they get there because they are the best members of the community, more intelligent, more unselfish, and more courageous than their fellows. Still, when all allowances are made, the greater part of Tolstoy's indictment lies good against the whole of modern society: in all countries there are classes ruined by idleness, leading lives which, as Tolstoy says, are "a mania of selfishness," consuming in senseless luxury the toil of thousands. Everywhere there are other classes, degraded by poverty and misery, who spend their whole lives in labour, and reap for themselves hardly any of the benefits of their toil. Everywhere men permit many thousands of people to become criminals simply because they are helpless and defective, and then, when they have made them criminals, debase and torture them further by imprisonment. Tolstoy is convinced from the bottom of his heart that the whole penal system is cruel, savage, and unjust, and it is almost impossible to read him without feeling the same. He is certain that the majority of men are naturally good, and that the so-called "wicked" are either the victims of our social system, or else of a physical and mental weakness they cannot control. It is easy to object to the "sordid realism" of Resurrection, and to declaim against its morbidness and misery, but this morbidness and misery are not Tolstoy's fault; they are inherent in the social system which we, all of us, uphold and, in wishing to escape from them, we are trying to escape from the consequences of our own acts and principles. To use one of Tolstoy's own phrases, he "rubs our noses" into the mess we have made of civilisation; he makes us realise the horrors in which our depths {88} abound—the vice, the dirt, the foul obscenity, the vermin—and people who think that great literature exists merely to amuse and soothe object with furious vehemence. The great heart of the writer is stung with anger and pity and shame that men—our brothers—should be so debased and tortured. He is goaded to madness by this outrage on our common humanity, this insult to God. Tolstoy is a realist because he has the courage to face facts as they are, because he believes that the cause of true morality is never served by evasions and concealment, because this concealment is, in itself, one of the chief allies of vice. Though a realist Tolstoy is not, in essence, a pessimist. There is more real pessimism in one chapter of Thackeray than in the whole of Resurrection, for Thackeray thinks men despicable, and despairs of their being otherwise. Tolstoy, like Rousseau before him, is convinced that human beings are naturally good, and that, if human nature becomes base, it is only because it has slipped from the divine ideal, the spark of God, which exists in each one of us. Like his Master, Tolstoy is assured of the redeeming power of penitence and tenderness. Our redemption may come to us from within, through the struggles of our own soul, or by the aid of another, but it is always accompanied by sweetness and compassion; loving-kindness is the true centre of our being; the supreme sin—the sin against the Holy Spirit—is to transgress, no matter for what motive, the law of love in our dealings with our fellows. Our so-called "principles" and "ideals" do not excuse us; any ideal, whether patriotism or justice or honour or religion, becomes reprehensible when it makes man act inhumanly to man; the supreme test, always and invariably, is the test of brotherhood. {89} <div style="break-after:column;"></div>

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