Kitabı oku: «Lectures on Russian Literature: Pushkin, Gogol, Turgenef, Tolstoy», sayfa 3
13. The two poems I have just read you are essentially ballads; they deal indeed with emotion, but only incidentally. Their chief purpose is the telling of the story. I shall now read you some specimens of a higher order of poetry, – of that which reflects the pure emotion which the soul feels when beholding beauty in Nature. I consider such poetry as on a higher plane, because this emotion is at bottom a reverence before the powers of Nature, hence a worship of God. It is at bottom a confession of the soul of its humility before its Creator. It is the constant presence of this emotion which gives permanent value to the otherwise tame and commonplace writings of Wordsworth. Wordsworth seldom climbs the height he attains in those nine lines, the first of which are: —
“My heart leaps up when I behold
A rainbow in the sky.”
But here Pushkin is always on the heights. And the first I will read you shall be one in which the mere sense of Nature's beauty finds vent in expression without any conscious ethical purpose. It is an address to the last cloud.
THE CLOUD
O last cloud of the scattered storm,
Alone thou sailest along the azure clear;
Alone thou bringest the darkness of shadow;
Alone thou marrest the joy of the day.
Thou but recently hadst encircled the sky,
When sternly the lightning was winding about thee.
Thou gavest forth mysterious thunder,
Thou hast watered with rain the parched earth.
Enough; hie thyself. Thy time hath passed.
The earth is refreshed, and the storm hath fled,
And the breeze, fondling the leaves of the trees,
Forth chases thee from the quieted heavens.
14. Observe, here the poet has no ultimate end but that of giving expression to the overflowing sense of beauty which comes over the soul as he beholds the last remnant of a thunder-storm floating off into airy nothingness. But it is a beauty which ever since the days of Noah and his rainbow has filled the human soul with marvelling and fearing adoration. Beautiful, then, in a most noble sense this poem indeed is. Still, I cannot but consider the following few lines to the Birdlet, belonging as the poem does to the same class with “The Cloud,” as still superior.
THE BIRDLET
God's birdlet knows
Nor care nor toil;
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.
“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.
25. Pushkin died at the age of thirty-eight, at a time when he may be said to have just begun to live. Once more then we have before us a mere fragment, a mere possibility, a mere promise of what the great soul was capable of becoming, of what the great soul was perhaps destined to become. Pushkin is thus a typical example of the fate of the Slavonic soul. And the same phases we had occasion to observe as gone through by the race, we now find here likewise gone through by the individual. It is this which makes Pushkin eminently a national singer, a Russian singer. The satire of Gogol, the synthesis of Turgenef, the analysis of Tolstoy, might have indeed flourished on any other soil. Nay, Turgenef and Tolstoy are men before they are Russians; but the strength of Pushkin as a force in Russian literature comes from this his very weakness. Pushkin is a Russian before he is a man, his song is a Russian song; hence though many have been the singers in Russia since his day, none has yet succeeded in filling his place. For many are indeed called, but few are chosen; and the chosen Russian bard was – Alexander Pushkin.
LECTURE III.
GOGOL
1. With the departure of the eighteenth century there also disappeared from Russia that dazzling glitter which for well-nigh half a century had blinded the eyes of Europe. Catherine was now dead, Potyomkin was dead, Suvorof was living an exile in a village, and Panin was idle on his estates. And now stripped of its coat of whitewash, autocracy stood bare in all its blackness. Instead of mother-Catherine, Paul was now ruling, and right fatherly he ruled! Such terror was inspired by this emperor, that at the sight of their father-Tsar his subjects at last began to scamper in all directions like a troop of mice at the sight of a cat. For half a decade Russia was thus held in terror, until the rule of the maniac could no longer be endured. At last Panin originates, Pahlen organizes, and Benigsen executes a plan, the accomplishment of which finds Paul on the morrow lying in state with a purple face, and the marks of the shawl which strangled him carefully hid by a high collar. “His Majesty died of apoplexy,” the populace is told. Alexander the Benign comes upon the throne, greeted, indeed, by his subjects, in the ecstasy of the delivery, like an angel, but cursed by them as a demon ere the five-and-twenty years of his rule have passed. The Holy Alliance, Shishkof and Arakcheyef were more than even Russians could endure, and formidable protest is at last made by the armed force of the Decembrists. The protest fails; five bodies swinging from the gallows, and a hundred exiles buried in Siberia alive, leave a monument of such failure terrible in its ghastliness even for Russian history. The iron hand of Nicholas now rests on the country, and for thirty years the autocrat can proudly say that now order reigns in Russia. Order? Yes; but it is the order and quiet of the graveyard, the peace of death.
2. But not all is quiet. Defeated on the field of arms, the spirit of protest seeks and at last finds a battle-field where neither the trampling hoofs of horses nor the shot of cannon can avail. The spirit of man intrenches itself behind ideas, behind letters, and here it proves impregnable even against the autocracy of a Nicholas. Defeated on the field of war, the spirit of man protests in literature. The times call for the voice, and the voice is soon heard. This voice is the voice of Nicolai Gogol.
3. Gogol is the protester, the merciless critic of the weakness of autocracy. I have placed Pushkin, the greatest of Russia's singers, as among the least of its writers, because he hath no purpose. I place Gogol far above Pushkin, because Gogol is the first master of Russian literature in whom purpose is not only visible, but is also shown. Gogol's art protests not unconsciously; but the man Gogol uses the artist Gogol as a means for giving voice to the protest against what his noble soul rebels.
4. For, O my friends, I cannot emphasize it too strongly that our gifts – whether they consist in wealth, or in the ability to sing, to paint, to build, or to count – are not given unto us to be used for our pleasure merely, or as means of our advancement, whether social or intellectual. But they are given unto us that we may use them for helping those who need help. Talk not therefore of art for its own sake; that art needs no purpose, but is an end unto itself. Such talk is only a convenient way of evading the Heaven-imposed responsibility of using for others those gifts with which a merciful power hath endowed their undeserving possessors. Art, therefore, to be truly worthy, must have a purpose, and, execution being equal, that art is highest, which hath the highest purpose; that art lowest, which hath the lowest purpose.
5. But it was not given to Gogol to announce the loftiest message, the message of peace, of love, of submission, the message of Tolstoy; the times of Gogol were not ripe for this; the times of Gogol called for indignation, for protest, and Gogol is the indignant protester.
6. Hitherto, whatever force has been exerted towards protesting against the misrule of Russia by autocracy has come from the South. Stenka Rasin, Pugatchef, came not from the North but from the South. And the most formidable division of the Decembrist conspirators of 1825 was that of Pestel and Muraviof, with their headquarters in the South. And even the policy of terrorizing the autocracy by assassination, which was adopted in our own day by the most formidable opponents of the government, by the revolutionists miscalled Nihilists, also originated in the South, – with Ossinsky and his comrades in Kief. Gogol, the protester in literature, was likewise a Southerner. And it will be worth while to cast a glance at this country and see what therein is to make it thus a hot-bed of protest.
7. Beyond the waterfalls of the Dnieper there extends a to the eye boundless land of prairie which for ages has been the rendezvous of all manner of wild, lawless, but sturdy folk. Of this land Gogol himself has given a description glowingly beautiful as only the love of a Little Russian for the Steppe could give. Taras Bulba had just started out with his two sons to join the camp of the Cossaks.
“Meanwhile the steppe had already received them all into its green embrace, and the high grass surrounding them hid them, and the black Cossaks' caps alone now gleamed between its stalks.
“‘Aye, aye, fellows, what is the matter; why so quiet?’ said at last Bulba, waking up from his revery. ‘One would think you were a crowd of Tartars. Well, well, to the Evil One with your thoughts! Just take your pipes between your teeth, and let us have a smoke, and give our horses the spurs. Then we will fly that even a bird could not catch us!’
“And the Cossaks, leaning over their horses, were lost in the grass. Now even their black caps could no longer be seen; only a track of trampled-down grass traced their swift flight.
“The sun had long been looking forth on the cleared heavens, and poured over the whole steppe its refreshing warmth-breathing light. Whatever was dim and sleepy in the Cossaks' souls suddenly fled; their hearts began to beat faster, like birds'.
“The farther they went, the more beautiful the steppe grew. In those days the vast expanse which now forms New Russia, to the very shores of the Black Sea, was green, virgin desert. The plough had never passed along the immeasurable waves of the wild plants. Horses alone, whom they hid, were trampling them down. Nothing in Nature could be more beautiful. The whole surface of the land presented a greenish-golden ocean, on which were sparkling millions of all manner of flowers. Through the thin high stalks of the grass were reaching forth the light-blue, dark-blue, and lilac-colored flowers; the yellow broom-plant jumped out above, with its pyramid-like top. The white clover, with its parasol-shaped little caps, shone gayly on the surface. A halm of wheat, brought hither God knows whence, was playing the lonely dandy. By the thin roots of the grasses were gliding the prairie-chicks, stretching out their necks. The air was filled with a thousand different whistles of birds. In the sky floated immovably hawks, their wings spread wide, their eyes steadily fixed on the grass. The cry of a cloud of wild geese moving on the side was heard on a lake, Heaven knows how far off. With measured beating of its wings there rose from the grass a gull, and bathed luxuriously in the blue waves of the atmosphere. Now she is lost in the height, now she gleams as a dark point; there, she has turned on her wings, and has sparkled in the sun!.. The Devil take ye, ye steppes, how beautiful you are!”
8. If the height of the mount, swelling as it does the breast of the mountaineer, makes his spirit free by filling his lungs to their very roots, how much more must the steppe liberate the spirit of man by giving the eye an ever-fleeing circle to behold whithersoever it turn! How much more free than the mountaineer must the son of the steppe feel, for whom distance hath no terror, since go he never so far, he beholds the same sky, the same horizon, the same grass, and his cheek is fanned by the same breeze! To jump upon his faithful steed, to prick her sides with the spur, to be off in the twinkling of an eye with the swiftness of the wind, at the least discontent, is therefore as natural to the Russian of the South as it is for the Russian of the North to endure patiently in his place of birth whatever Fortune hath in store for him. The Cossak has therefore for ages been on land what the sailor is on sea, – light-hearted, jolly when with comrades, melancholy when alone; but whether with his mates or alone, of a spirit indomitably free. And Gogol was a Cossak. Southern Russia had not as yet produced a single great voice, because Southern Russia, New Russia, had as yet no aristocracy. Gogol is thus the only great Russian writer who sprang not from an autocracy whitewashed with Western culture, but from the genuine Russian people. It is this which makes Gogol the most characteristic of Russian writers.
9. Gogol was born in the province of Poltava, in 1810. His grandfather was an honored member of the government of the Cossak Republic, which at that time formed almost a state within the state. It was he that entertained his grandson with the stories of the life of the Cossaks, their adventures, their wars, as well as with the tales of devils, of apparitions, of which that country is full, and which form the principal amusement of the people during their long winter evenings.
10. We shall see later that the essential characteristic of Gogol's art was his wonderful power as a teller of a story. This came to him directly from the grandfather through the father. But the father was already a man of a certain degree of culture. He was fond of reading, subscribed to the magazines, loved to entertain, and more than once had even private theatricals at his house.
11. The boy grew up at home till he was twelve years old. But at that age he was sent away to school at Nyezhin, with results questionable enough. The only signs of promise he showed were a strong memory and an honest but intense dislike of those studies which are only useful when forgotten. The problem as to the necessity of making children familiar with Timbuctoo, Popocatepetl, parallelopipeds, and relative dative and absolute ablative, the boy settled for himself in clear-headed boyish fashion. He hated mathematics, he hated the ancient languages. Accordingly, though he stayed three years under the professor of Latin, all he could learn was the first paragraph of a Latin Reader which begins with the instructive sentence: Universus mundus in duas distribuitur partes; from which circumstance poor Gogol was ever after known among his mates under the name of Universus Mundus. Teachers and scholars therefore scorned poor Universus Mundus; but the boy faithfully kept a book under his desk during recitations, and read most diligently, leaving Universus Mundus to run its own course.
12. But if the boy did not lead his fellow-pupils in familiarity with Popocatepetl and parallelopiped, he did lead them in intellectual energy and practical life; a voracious reader, a passionate student of Zhukofsky and Pushkin, he founded not only a college review, which he filled mostly with his own contributions, but also a college theatre, which furnished entertainment not only to the boys themselves, but even to the citizens of the town. Nor did the boy rest until he saw his efforts towards founding a college library crowned with success.
13. This public spirit, which became in time all-absorbing to him, thus showed itself even in his boyhood. It was not long before the purpose of his life which hitherto manifested itself unconsciously now became the conscious part of his existence; and when in 1828 the boy left the Nyezhin Gymnasium, he was already filled with conscious desire to serve God with all his soul and man with all his heart. But as the body on its entrance into life must go through a baptism of water, so the soul on its entrance into life must go through a baptism of fire, and the fire to poor Gogol was scorching enough. Deeply religious towards God, nobly enthusiastic towards men, the boy in his simplicity, innocence, and trustfulness found himself repelled by an unsympathetic and hampered by a misunderstanding world, which instead of encouraging the sympathy-hungry youth, was only too ready to laugh to scorn with its superior wisdom the dreams of the visionary. The home, the province, now becomes too narrow for the rapidly unfolding soul. To St. Petersburg he must go, the capital of talent, of aspiration, of hope, where are published the magazines so eagerly devoured in the days gone by, – to the capital, where dwell Zhukofsky and Pushkin. There his talents shall be recognized, and an appreciating world shall receive the new-comer with open arms. The arms of the world do indeed open on his arrival at St. Petersburg, but it is the cold embrace of want, of friendlessness. In St. Petersburg begins for him a struggle for existence which well-nigh ruins him forever. Bread is not easily earned. Congenial society does not readily seek him out, and the sympathetic appreciation his starving soul craves is still as far as ever. Inevitable disappointment of hero-worship also quickly comes. When he calls at the door of the idolized Pushkin late in the morrow, he is told by the valet that the great man is deigning to be asleep at this late hour. “Ah, your master has been composing some heavenly song all night!” “Not at all; he has been playing cards till seven in the morning!” And to complete his doom, his tender susceptible heart begins to flutter with right serious ado at the sight of a dame of high social position who hardly deigns to cast even a glance at the moneyless, ill-clad, clumsy, rustic lad, – sorrows enough for a soul far better equipped for battle with Fortune than this poor Cossak lad. Total ruin is now dangerously nigh. And here Gogol becomes high-handed. He must be off, away from this suffocation of disappointment and despair. He must seek new fields; if Fortune is not to be found in St. Petersburg, then it shall be sought beyond St. Petersburg; and if not in Russia, then out of Russia. Not him shall sportive Fortune flee; not him, the youth of merit, the youth of promise. In the days of yore he had charmed the good folk of Nyezhin by his acting from the stage the part of an old woman. Wherefore not conquer Fortune as an old woman, if she favor not the young man? In a foreign land he might yet find his goal as an actor, and he decides to exile himself. Of moneys there are indeed none. Fortunately his mother, now already a widow, sends him some moneys wherewith to pay off their pledged estate. But the dutiful son keeps the moneys, advises his mother to take in return his share of his father's estate, and departs for the promised land. He goes to Germany, to Lubeck, to conquer Fortune as an actor.
