The Way of Martha and the Way of Mary/Part 1/Chapter 4
At Moscow, at one of the meetings of the Religious and Philosophical Society, I met Namirovitch Danchenko, the manager of the Theatre of Art, and he invited me to see five or six pieces of the repertory. This gave me great pleasure and interest.
An interesting figure in the stalls of the theatre on the first night I was there was Maxim Gorky, who had unexpectedly returned after eight years' involuntary exile, and now was looking at the theatrical presentation of Dostoieffsky's novel, The Possessed, against which he had been writing from abroad in such a way as to provoke all literate Russia to discussion. His hair cut short, his black blouse put aside for European jacket and waistcoat and collar, the tramp-author looked somewhat shorn of the mystery of his personality. As he tripped quickly past me, in one of the entr'actes, in his light evening boots it was easy to think he used to be a more real character in sapogi. For the rest, he did not look in bad health, was even a little flushed with colour. But his face was nervous, self-conscious. I should say it is not by any means the old Gorky that has returned.
There was considerable excitement in the theatre amongst those who knew of the novelist's presence, Moscow being crazy to welcome Gorky with banquets and speeches and newspaper headlines, but being unable to do so, because Gorky's health will not stand excitement, and because he can remain happily in Russia only on condition that he keeps quiet.
I was sitting next to M. Lakiardopulo, the secretary of the theatre. "You know how he has been slating us," whispered he to me. "There was a time when on such an occasion Gorky would have stood up in his seat and addressed the house, saying, 'Why do you come to see such a thing? It is no good; it is reactionary, and only helps to put back the progress of Russia.' But he is afraid to do it now. He is not sure of the Russia to which he has returned."
Around Gorky and the spirit of Dostoieffsky rage for the time being all the questions of the hour in Russia—Apollo versus Dionysus, Progress and Westernism versus Life understood as a religious orgy; Materialism versus Mysticism. How weak is the power of the West may be seen in the guise of its champion—Gorky with his foot in his grave, Gorky, whose wonderful literary gift Italy and Greece have withered.
But Gorky, frustrate as he seems, has effectually raised the question and set Russia thinking and differentiating.
I have a strange, strange feeling about Moscow (says he), a mournful feeling. . . . Were the Moscow streets and the Moscow people like this before, or do I only remark it now because I have seen what it is like in the West? There, in Italy, amidst the brilliance and magnificence of Nature, in the magnificent chaos of cities buzzing with automobiles, humming with factories, you feel at least that Man is not losing himself; you feel he is the master, the centre. His voice is full-sounding, it is ever in one's ears, the voice of one who is master of earth and master of his life. But in Moscow! On the streets I feel the people are all voiceless. The pavements are populous, lively, noisy; there are people of all kinds going to and fro, but the actual human voice of mankind seems to be utterly silent. The people are all gloomy, melancholy, above all, angry. The women have widows' faces. . . . Is it possible it was like this when I was here before?
Gorky, despite his experience in what may be called the absolute West—America[1]—has come back enchanted with the West. The idea accepted in the revolutionary days that the West was good, the West was Russia's bright destiny providentially lighted before her for her to follow, has died out almost unremarked. Gorky alone, all these eight years, has nursed it, and he has been writing stories and dramas which fall flatter and flatter on the ears of Russia. The Theatre of Art alone has refused in turn each of his last eight plays! No wonder the faces seem to him preoccupied.
He cannot understand why the Theatre of Art, in its working out of a new life for the theatre in general, should take The Brothers Karamazof and Besi (The Possessed). Were there not new writers who would breathe the new ideals and new hopes of Russia into the work of the stage? Dostoieffsky was a genius, but in Gorky's opinion an evil genius—the evil genius—the evil genius of Russia which Russia must overcome, an abscess on the Russian body. Dostoieffsky was profoundly national, yes, but he expressed the Asiatic side of the Russian. "If Russians give themselves up to Dostoieffsky they will become like China," said he. "In each of us sits a Dostoieffsky—we have to overcome him."
Well, the great fact of this month is that Gorky's protest has had the fullest publicity, and has been discussed at many hundred public meetings and in numberless newspaper articles, and yet the great mass of the people have supported the Theatre of Art and Dostoieffsky—even although the performance of The Possessed is but a poor experiment.
The difference between Eastern and Western literature may be aptly contrasted. I read last summer in the letter of an American to an English publisher something of this kind:—
Mr. So-and-So's novel may be a success with you, but we shan't be able to do much with it over here as it ends on a note of failure; the reader must be quite sure that the hero and heroine, whatever troubles they may have at the beginning, are going to win through in the end. Anything that ends on a curse or a suicide or hysteria is almost sure to fall commercially dead over here.
Now the Russian considers failure and despair and cursing and suicide as a glory, and success to be a reproach—the likely destiny of Jews or earth-swallowers. America and the West prize the whole, the sound, the substantial banking account, the ideal marriage, domestic bliss, correct collars and ties, creases where they should be on the right sort of attire, that glamour of materialism which Mr. Bennett so satisfactorily renders in his descriptions of hotel apartments and the clothes of the soulless. But Russia, even Gorky in his best days, prizes the barefooted tramp, the consumptive and disease-stricken, the imbecile, the improvident, the man who has no sense of the value of money, the poverty-stricken student of Chekhof's Cherry Garden who can refuse money, saying, "Offer me two hundred thousand, I wouldn't take it. I am a free man. And none of all that you value so highly is any use to me. I can do without it on the way to higher truth."
The grandeur of the West, Gorky's "magnificent chaos of cities buzzing with automobiles and humming with factories" only prevent, tolko meshait, as Russians say so constantly. Man's voice is loud because he has to overcry noisy machines; it is loud also because, like a child, he is wildly excited over his toys. It is unjustifiably loud.
But Gorky, like a fond savage, would give up broad lands and a fair birthright for coloured beads and toys.
Round about Besi rages also the question of the future of the theatre. Moscow is likely to become the literary capital of Europe; it is already the theatrical capital. Whatever it is working out is likely in time to affect the whole stage of Europe.
Almost every one in Russian literature has contributed something towards the question of the new development of the theatre. Strange to say, it is a question of the theatre and the producer, not a question of the dramatist. That is a starting-point.
The two fundamental ideas which are in contrast are again that of East versus West, Materialism versus Mysticism. One party derives the theatre from the puppet-show and the elaborated Punch and Judy show, suggests a theatre of dolls or types, and above all things heralds "the glorious cinema" as the womb of the theatre-to-be—that is the Western notion of the theatre, a show to arrest passers-by, divert them and coax coppers from them. The other party derives the theatre from the ancient mystery, and requires that in the theatre of the future the audience shall collaborate with those on the stage, the foot-lights shall be disenchanted, there shall be mystical dancing and singing and horror and exaltation—this is the Eastern notion.
The latter seems at first glance far removed from possible realisation in the present, a dream of the impractical even romantic and absurd. But when we remember that church and theatre were once one and the same, all plays being holy, and that our Mass or Communion Service was in a sense a survival of the Holy Mystery wherein not only the actors, i.e. the priests and those who serve at the altar, took part but also the people themselves, then it is seen to be not quite so remote.
The Shaw plays are remarkable examples of the developed Punch and Judy show, where various bizarre dolls with funny faces reel off amusing speeches, all of which are just audibly prompted by the man who holds the strings. He tries to create the illusion that the dolls are flesh and blood—for that reason he sometimes will have even a doll-representation of himself on the stage, as in the case of Mr. Tanner in Man and Superman. And if we are deceived for a moment or an hour and the illusion succeeds and we discuss the acts of Punch and Judy, and Judy's mother, and the Counsel for the Prosecution, and Toby, and the Judge, as if they were real people, yet when we get home we reflect after all it was all Shaw—"awfully clever, very funny, but it was the man behind the red curtain talking all the while; we must tell so-and-so they ought to go."
The Ibsen play is more or less a game of chess; again observe the skilful moving of puppets on a board. His drama is specialised intellectually. It is interesting to keen minds, but not diverting, not so elementary as Shaw. Peer Gynt, however, is a mystery play, or could be taken as such; there are parts in it not only for the prime actors but for everybody in the theatre. The sad fact is that the theatre audiences are heavy. They are not quite so heavy in Russia as in England, for no one here considers his dinner as of any importance beside being at the theatre; and indeed if you are not punctual at the Theatre of Art you find the doors are closed and you cannot get in. But all the same the people are heavy, clinging to their seats as if in them they had found refuge. The moderns are not the Greeks. The minds and souls of the modern Russians are at the disposal of the Hierophant of the Mystery, but the bodies are more enslaved by gravity than lead. So, in the near future at least, there can be no active collaboration between audience and actors, no real disenchantment of that line of lamps separating the stage from the world. Perhaps in time choruses will be devised for audiences—even now in English music-halls where the people sing the choruses of the popular songs there is a witness of the possibility of the realisation of such an idea. Perhaps in time a part of the public may take part in dances or may march with banners and emblems, or opportunity may be given to public characters of the day to make their exits and their entrances, and make speeches not to be found in the books of words. But all this belongs to the thrice-interesting future, not to the tantalising present moment.
All that the theatre is doing now is to put the dramatist in his place and give scope to the producer and the Master of Ceremonies. The Theatre of Art, the Moscow Free Theatre, and in London, as a beginning, Granville Barker's theatre, are all working for a new, large, vital stage. In a sense it is futuristic work, for it takes no inspiration from the past, unless from ancient Greece. It regards all the work of the last few thousand years as makeshift. It will work out something worthy of Man, something noble and enduring. Then again Man will have a voice, and not that gay, confident, business cry to which Gorky has fondly given his ear. And that brings me back to Besi (The Possessed), at which I was sitting with Gorky in front of me and the genial secretary at my side.
Besi, or, as it is entitled in the programme, Nikolai Stavrogin, is an example of the present work of the Theatre of Art. The theatre that will produce Pickwick Papers as a play and can set one of its own staff to work out the libretto is not in need of dramatists at present. Nikolai Stavrogin was arranged by Namirovitch Danchenko, and it is a presentment in some fifteen or twenty scenes of the vital portions of Dostoieffsky's novel. It assumes that the public has read the book and knows it well, and so, subtly, makes the person sitting in his seat collaborate, by supplying in his mind the missing links. The performance commences at 8 p.m. and finishes about 12.30. All the while you are considering failure—death to all Americans.
In the first scene, a very beautiful one, with little village church and worshippers and beggars and lackeys, the bells are set a-ringing and you open the doors of the temple of your soul and admit the whole Russian world of the suffering. The stage becomes the forecourt of your heart, and the many people in the mystery commune with your sympathies. It must be said that from an English, even from a Celtic point of view, the story is rather desperate, somewhat unredeemed; the dream-picture that you see is rather the nightmare of some one who is too conscious of being ill himself—the epileptic Dostoieffsky. Dostoieffsky's physical ills and personal down-heartedness are interesting in his biography, but blemishes in his artistic work. All those long novels were written as almost everlasting feuilletons, scribbled often while the printer's devil was waiting, or writhed into black and white in the still hours of lonely poverty and feebleness, in dreary midnight hours in Petrograd. In order to understand them truly you need Dostoieffsky himself somewhere on the stage, or in the heart.
- ↑ Gorky went to America to raise money to help the Revolutionary Party in Russia, but was hounded out of the country as an immoral man. The newspapers started a campaign against his private life, and despite American sympathy for the cause of "liberty" he was forced to leave the country. No hotel would take him in.