… You say that the hero of my “Party” is a character worth developing. Good Lord! I am not a senseless brute, you know, I understand that. I understand that I cut the throats of my characters and spoil them, and that I waste good material…. To tell you the truth, I would gladly have spent six months over the “Party”; I like taking things easy, and see no attraction in publishing at headlong speed. I would willingly, with pleasure, with feeling, in a leisurely way, describe the whole of my hero, describe the state of his mind while his wife was in labour, his trial, the horrid feeling he has after he is acquitted; I would describe the midwife and the doctors having tea in the middle of the night, I would describe the rain…. It would give me nothing but pleasure because I like to rummage about and dawdle. But what am I to do? I begin a story on September 10th with the thought that I must finish it by October 5th at the latest; if I don’t I shall fail the editor and be left without money. I let myself go at the beginning and write with an easy mind; but by the time I get to the middle I begin to grow timid and to fear that my story will be too long: I have to remember that the Syeverny Vyestnik has not much money, and that I am one of their expensive contributors. This is why the beginning of my stories is always very promising and looks as though I were starting on a novel, the middle is huddled and timid, and the end is, as in a short sketch, like fireworks. And so in planning a story one is bound to think first about its framework: from a crowd of leading or subordinate characters one selects one person only — wife or husband; one puts him on the canvas and paints him alone, making him prominent, while the others one scatters over the canvas like small coin, and the result is something like the vault of heaven: one big moon and a number of very small stars around it. But the moon is not a success because it can only be understood if the stars too are intelligible, and the stars are not worked out. And so what I produce is not literature, but something like the patching of Trishka’s coat. What am I to do? I don’t know, I don’t know. I must trust to time which heals all things.
To tell the truth again, I have not yet begun my literary work, though I have received a literary prize. Subjects for five stories and two novels are languishing in my head. One of the novels was thought of long ago, and some of the characters have grown old without managing to be written. In my head there is a whole army of people asking to be let out and waiting for the word of command. All that I have written so far is rubbish in comparison with what I should like to write and should write with rapture. It is all the same to me whether I write “The Party” or “The Lights,” or a vaudeville or a letter to a friend — it is all dull, spiritless, mechanical, and I get annoyed with critics who attach any importance to “The Lights,” for instance. I fancy that I deceive him with my work just as I deceive many people with my face, which looks serious or over-cheerful. I don’t like being successful; the subjects which sit in my head are annoyed and jealous of what has already been written. I am vexed that the rubbish has been done and the good things lie about in the lumber-room like old books. Of course, in thus lamenting I rather exaggerate, and much of what I say is only my fancy, but there is a part of the truth in it, a good big part of it. What do I call good? The images which seem best to me, which I love and jealously guard lest I spend and spoil them for the sake of some “Party” written against time…. If my love is mistaken, I am wrong, but then it may not be mistaken! I am either a fool and a conceited fellow or I really am an organism capable of being a good writer. All that I now write displeases and bores me, but what sits in my head interests, excites and moves me — from which I conclude that everybody does the wrong thing and I alone know the secret of doing the right one. Most likely all writers think that. But the devil himself would break his neck in these problems.
Money will not help me to decide what I am to do and how I am to act. An extra thousand roubles will not settle matters, and a hundred thousand is a castle in the air. Besides, when I have money — it may be from lack of habit, I don’t know — I become extremely careless and idle; the sea seems only knee-deep to me then…. I need time and solitude.
November, 1888.
In the November number of the Syeverny Vyestnik there is an article by the poet Merezhkovsky about your humble servant. It is a long article. I commend to your attention the end of it; it is characteristic. Merezhkovsky is still very young, a student — of science I believe. Those who have assimilated the wisdom of the scientific method and learned to think scientifically experience many alluring temptations. Archimedes wanted to turn the earth round, and the present day hotheads want by science to conceive the inconceivable, to discover the physical laws of creative art, to detect the laws and the formulae which are instinctively felt by the artist and are followed by him in creating music, novels, pictures, etc. Such formulae probably exist in nature. We know that A, B, C, do, re, mi, fa, sol, are found in nature, and so are curves, straight lines, circles, squares, green, blue, and red…. We know that in certain combinations all this produces a melody, or a poem or a picture, just as simple chemical substances in certain combinations produce a tree, or a stone, or the sea; but all we know is that the combination exists, while the law of it is hidden from us. Those who are masters of the scientific method feel in their souls that a piece of music and a tree have something in common, that both are built up in accordance with equally uniform and simple laws. Hence the question: What are these laws? And hence the temptation to work out a physiology of creative art (like Boborykin), or in the case of younger and more diffident writers, to base their arguments on nature and on the laws of nature (Merezhkovsky). There probably is such a thing as the physiology of creative art, but we must nip in the bud our dreams of discovering it. If the critics take up a scientific attitude no good will come of it: they will waste a dozen years, write a lot of rubbish, make the subject more obscure than ever — and nothing more. It is always a good thing to think scientifically, but the trouble is that scientific thinking about creative art will be bound to degenerate in the end into searching for the “cells” or the “centres” which control the creative faculty. Some stolid German will discover these cells somewhere in the occipital lobes, another German will agree with him, a third will disagree, and a Russian will glance through the article about the cells and reel off an essay about it to the Syeverny Vyestnik. The Vyestnik Evropi will criticize the essay, and for three years there will be in Russia an epidemic of nonsense which will give money and popularity to blockheads and do nothing but irritate intelligent people.
For those who are obsessed with the scientific method and to whom God has given the rare talent of thinking scientifically, there is to my mind only one way out — the philosophy of creative art. One might collect together all the best works of art that have been produced throughout the ages and, with the help of the scientific method, discover the common element in them which makes them like one another and conditions their value. That common element will be the law. There is a great deal that works which are called immortal have in common; if this common element were excluded from each of them, a work would lose its charm and its value. So that this universal something is necessary, and is the conditio sine qua non of every work that claims to be immortal. It is of more use to young people to write critical articles than poetry. Merezhkovsky writes smoothly and youthfully, but at every page he loses heart, makes reservations and concessions, and this means that he is not clear upon the subject. He calls me a poet, he styles my stories “novelli” and my heroes “failures” — that is, he follows the beaten track. It is time to give up these “failures,” superfluous people, etc., and to think of something original. Merezhkovsky calls my monk [Translator’s Note: “Easter Eve.”] who composes the songs of praise a failure. But how is he a failure? God grant us all a life like his: he believed in God, and he had enough to eat and he had the gift of composing poetry…. To divide men into the successful and the unsuccessful is to look at human nature from a narrow, preconceived point of view. Are you a success or not? Am I? Was Napoleon? Is your servant Vassily? What is the criterion? One must be a god to be able to tell successes from failures without making a mistake.
*
MOSCOW,
November 7, 1888.
… It is not the public that is to blame for our theatres being so wretched. The public is always and everywhere the same: intelligent and stupid, sympathetic and pitiless according to mood. It has always been a flock which needs good shepherds and dogs, and it has always gone in the direction in which the shepherds and the dogs drove it. You are indignant