Читать книгу The Paths of Russian Love. Part III – The Torn Age - Yury Tomin - Страница 3

The French diplomat and literary critic Count Eugène-Melchior de Vogüé in his book Maxim Gorky, published in 1902, speaks of Gorky as a talent that surfaced «from the bottom of the people», the curiosity about whom is connected with the «primordial power of the people» manifested in his works. If this is true, then perhaps Gorky has managed to say something truly new, undistorted, and grounded about Russian love. But the meticulous critic sees no novelty in the vivid characters portrayed by Gorky – Makar Chudra, who «speaks of the cruel love of the Kuban beauties,» and the formerly beautiful Old Lady Izergil, a dozen love stories of which is like a continuation of ancient legends about the death-bearing love of the proud and cold-bloodedly accepted sacrificial love. Count de Vogüé finds in the «unnatural, conventional feelings» of Gorky’s heroes traces of suggestion of the «fathers of romanticism.»

So we will not find in Gorky apt sketches about Russian love? Not quite so. Let’s pay attention to what overlooked the sharp eye of the French critic. The sizzling love stories of Old Lady Izergil – all dramas and tragedies – are listened to by a Russian guy, young and strong, but «gloomy as a demon.» The local Moldavian girls are afraid of him, he is alien to their merry round dances, and the old woman stigmatizes all Russian men in his person as «born old men.»

Makar Chudra tells the ultimate drama of gypsy love to a young man traveling the world to learn about life. And this Russian young man seeking knowledge about life and love discovers that there are two worlds: in one, they think about life, study and teach others, but live like slaves, and in the other they do not ask questions about what they live for and why they love, but rejoice in life, spreading the wings of their free will like a bird over the steppe expanses. Then it becomes clear to us: what the young Peshkov discovers in his wanderings and then describes in highly artistic stories, was originally in his soul, that in the sweet, dizzying experiences of early love he had already encountered these two worlds – in their own way alien and frightening abysses.

What choice could there be for a «healthy young man, fond of dreaming of good things,» eager to get out of everything «slowly and foully simmering around him,» but entangled in the «feverish activity of thought»? His motive for suicide at the age of nineteen, Gorky twenty-five years later tried to explain in the story An incident in the life of Makar, where the hero felt in love with two cheerful, lively, intelligent girls who could, by saying «a tender word,» relieve him of «loneliness, longing.» He believes that «no one needs me and I do not need anyone, and, having prepared a revolver, glances at the portraits of the rulers of his innermost thoughts, incompatible with a dull life: the fighter for the happiness of people, the socialist Robert Owen, the famous beauty and mistress of the Parisian salon in revolutionary France Julia Recamier and sharp literary critic Belinsky with a «prickly, bird-like face2.»

In 1889, two years after the failed suicide, Gorky, still self-seeking, but having already begun to write, met «a slender girl with bluish eyes,» who would tell him the right affectionate woman’s word. Olga Kamenskaya was ten years older than Gorky, had already been married and lived in Paris. He fell in love with her, but she, also having a tender feeling for him, did not decide to immediately leave the «helpless» spouse. More than two years later, they accidentally happened to be in Tiflis, explained themselves and began a new life together. Being already an experienced fifty-year-old writer, in 1922 Gorky published a story about his short-lived first love. This masterful work combines filigree artistic expression and a deep understanding of the driving forces and laws of love.

Maxim Gorky (1868—1936)

Initially, Gorky discovers love in himself as a «romantic dream,» as

something unknown, and it conceals a high, secret meaning of communication with a woman, something great, joyful and even terrible lurks behind the first embrace – having experienced this joy, a man is completely reborn.

This romantic dream is connected not so much with the external attractiveness of the beloved, but with the thirst for transformation of the lover himself and the feeling of the presence of the necessary supports and energies in love. The young Gorky was sure that

this woman is able to help me not only to feel the real me, but she can do something magical, after which I immediately free myself from the captivity of dark impressions of existence, something forever thrown out of my soul, and it will burst into flames of great power, great joy.

She knew much more about love and told him about her time at the institute, how Tsar Alexander II came to them and «beautiful girls disappeared, going hunting with the Tsar,» about Paris, about «the romances that she herself had experienced.»

Once she expressed a comparison between the Russians and the French in love:

A Russian in love is always somewhat verbose and heavy, and often disgusted by eloquence. Only the French know how to love beautifully; for them love is almost a religion —

which prompted him to look back on his love manners.

When one day «in the bluish light of the moon» she learned of the pure romantic fold of his soul, she stated with tears and deep regret that she had made a mistake and now understood that «she is not what he needs, not that!» And this cannot be corrected, since she has long since ceased to be a girl.

Gorky’s romantic dream also included the desire to arouse in his beloved woman «a thirst for freedom, beauty.» He tried to express this idea in the story Old Lady Izergil and, when he saw that the «closest» to him woman «firmly asleep», interrupted reading and thought… Gorky realized that even his powerful, like a bell, love is unable to change, or rather, to return what she herself considered irretrievably lost: «the dream of heavenly bliss of love.»

It seems unlikely the restrained and ironic attitude of the young Gorky to his wife’s coquetry, her «striving to shake up men» and the gossip spread about her, depicted in the story of his first love, which is peculiar rather to the view of an already aged author, but it vividly highlights his main suffering – that she could tell another his deepest «feelings, thoughts and conjectures, which you tell only to the woman you love and will not tell anyone else». He also began to feel that the love that had been the support of his innermost life path – literary creativity – was now, in its non-ideal incarnation, knocking him down; this absolute love could not absorb or transform what was rejected, and they, «after a little silent sadness,» parted.

In this autobiographical story we can also find a third component of Gorky’s feelings of love – a «romantic dream» associated with the peculiarity of his nature, manifested in the unbearableness of human suffering, especially when it is associated with violence and insults, which «threw him out of life». For Gorky, this was an internal «litmus test», a tuning fork of kinship of souls. When he discovered deep-rooted spiritual callousness in his loved ones, something broke off in his own soul, and he became cold to them. He cites the case of how his first love exposed her inability to share compassion for a one-eyed old Jewish man who had been humiliatingly beaten by a policeman, imagining a picture of inhuman abuse painted with «anguish and anger» and concluding that her husband was too impressionable and had «bad nerves.» To this we can add that, according to the testimony of the daughter of Gorky’s second common-law wife, Maria Andreyeva, a sharp «divergence of political opinions» regarding the rejection of repression and bloody massacre of the Bolsheviks against their apparent and fictitious political enemies, was one of the reasons for the breakup of passionately begun, cemented by friendship and joint work sixteen-year relationship.

At the conclusion of the story Gorky, respectfully calling Olga Kamenskaya а glorious, «real woman», explains how this was expressed. A real woman of Gorky liked it when he, «barely touching the skin of her face with his fingers, smoothed out the slightly noticeable wrinkles under her lovely eyes»; «loved her body and, naked, standing in front of the mirror, admired»; was «restlessly cheerful by nature, witty, flexible, like a snake»; never once complained about the difficult conditions of life; «could sew beautifully» and dress up; was original in her interest in people, believing that «suddenly there is something stored there that is not visible to anyone, never shown, only I alone – and I am the first – will see it».

In the story On First Love Gorky also touches on the rather acute issue of the appropriateness of «talking about love», on which, as a rule, extremely opposite points of view are expressed. Gorky’s «Parisienne» was burdened by the verbosity of her Russian admirers, and «taught» him not to philosophize too much.

In another mirror situation, the roles are reversed. The hero of his last multi-volume novel The Life of Klim Samgin, having entered into a relationship with Lydia, his first, childhood love, cannot understand why she thinks so much about what is happening to them, and in response to her breathtaking questions he finds «not stupid words»:

This is not love for you, but an exploration of love.

Indeed, Lydia, for example, is tormented by a piercing question: why were the expectations of love so grandiose, and when it happened, everything turned out to be exciting and hot, but nothing more:

And this is all? For everyone – the same: for poets, cabbies, dogs?

When she, confused in her analysis of love, asks Samgin what she lacks, he responds in a stereotyped way, not knowing the right answer himself: «Simplicity». After the connection with Lydia, who had left for Paris, had quickly «flared up like shavings», he thought for a moment and clarified the diagnosis: «She is soulless. Smarts, but does not feel.» But the point in their love story is set by her, passing him letters not sent from Paris, in which she tried to explain her disappointment in love, or rather, in what is called love in the midst of the «vulgar meaninglessness of life».

There is a lot of talk about love in this novel by Gorky. Samgin’s mother instructs him that «all women are incurably ill with loneliness. From this – everything incomprehensible to you men, unexpected cheating and… everything!» One of Samgin’s female acquaintances informs him of the truth, heard from a philosopher, «amazingly slovenly and ugly», that man has three basic instincts: hunger, love and knowledge – and this philosopher, it turns out, was Samgin’s teacher and wooed his mother. The failed groom, drunk with grief, responds to Samgin’s attempt to console him by remarking on the chosen one’s shallow mind and her inability to «understand why one should love», and categorically states that «mind is against love». Gorky supplements Chekhov’s characteristic trait of Russians, which is expressed in love for conversations about love, in which only questions are raised, with contempt for such empty conversations, but at the same time endows his characters with intense inner thinking about love, connected with the dream of its high incarnations.

The thinking dreamer Klim Samgin is surprised to note how his second love, no longer «dressed up as romantic hopes» but manifesting itself as «a free and reasonable desire to possess a maiden,» causes confusion in his airy castles guarded by a fastidious mind. The unexpected sacrifice of Varvara, a perky «sharp-nosed maiden» in love with him, who turned out to be a virgin and secretly had an abortion so as not to burden Samgin, surprised him and revived his faith in the «festive» feeling. He even wanted to «say to Varvara some extraordinary and decisive word that would bring her even more and finally closer to him.» In his relationship with Varvara, he even wants to «feel both for himself and for the woman at the same time,» because then «love would be more perfect, richer.» However, three years later he thinks that «this woman is already read by him, she is uninteresting.»

A succession of subsequent loves adds a pittance to Klim Samgin’s store of knowledge about love, women, and himself. Mistress Nikonova, who turns out to be a gendarme agent, «stronger or smarter than him in some ways,» allows him to speak his most intimate thoughts – «the dirt of his soul» – so that he even feels the desire to have a child with her. Alina, who lives by her beauty and whose relationships with admirers for soul and body Samgin observes, reinforces the inference made «from his experience, from the novels he has read» (he has read Schopenhauer, Nietzsche, and Weininger) that women «everywhere but in the bedroom are a nuisance, and in the bedroom they are pleasant for a short time.» When he compares the «perky» Dunyasha, Alina’s friend, with Nikonova, he finds that «the latter was more comfortable, and the former knows better than anyone else the art of enjoying the body», and recognizes himself as «somewhat spoiled.» And Doctor Makarov, philosophizing about his relationship with Alina, is convinced that «a woman half-consciously seeks to reveal a man to the last line, to understand the source of his power over her.»

Like a meticulous chronicler of Russian sexuality, Gorky tangentially confronts Samgin with Marina Premirova, «lush girl» with a thick braid of golden color, who perceived men «scary and ambiguously, then – the flesh, then – the spirit,» «thought unusually and could not express her true thoughts in words.» Samgin’s lover Nekhaeva, who is under Marina’s care and is greedy for affection, sees in her something typically Russian:

She will love a lot; then, when tired, will love dogs, cats, with the same love as she loves me. So well-fed, so Russian.

But the «monumental» Marina, embodied in the «intelligent and imperious woman,» finds another, secretive way of love – she becomes the helmswoman of a religious anti-Christian sect, preaching «faith in the spirit of life» and united by Khlyst’s festivities, which she invites Samgin to watch through a peephole, although she realizes that this is alien to him.

Samgin, an exemplary Russian intellectual who «respects inner freedom,» realizes the powerlessness of his individual qualities in the face of «an endless series of silly, vulgar, but in general still dramatic episodes,» burdening the man with «unnecessary weight,» so that he, «cluttered, suppressed by them, ceases to feel himself, his being, perceives life as pain.» He finds refuge from the nightmare of life by «distributing his experiences among his doubles» – there are many of them, but they are all equally alien to him.

Perhaps, if Gorky had continued the biography, cut short by the sudden death of the appointed «official» writer from a cold at the age of sixty-eight, of a typical Russian intellectual, drawn into the maelstrom of wars and revolutions, he would have awarded him a meeting with an extraordinary woman who knows how to love men, such as Maria Zakrevskaya, who became for the famous writer the last desired, but still elusive love. She would have been able to delicately but firmly support his worship of reason, for which «there is nothing sacred, for he himself is the holy of holies and God himself,» and yet be «viable,» «incredibly charming,» «mistress of her own destiny,» so that close relations with other great people and other, even dark, forces would have been forgivable to her3.

According to some interpreters of Mikhail Bulgakov’s work, another famous writer, a young contemporary of Gorky, the novel The Master and Margarita, which provokes deserved delight and controversy, presents Gorky in the image of the Master. Then we can follow the faint threads that bind the torn age of Russian love and get acquainted with the image of an ideal woman who can love and help a man desperately and deeply absorbed in thinking about the fate of mankind.