Letters of Anton Chekhov to His Family and Friends

  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 hot-heads 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.

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  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 that it laughs at flat witticisms and applauds sounding phrases; but then the very same stupid public fills the house to hear "Othello," and, listening to the opera "Evgeny Onyegin," weeps when Tatyana writes her letter.

  ... The water-carrier has stolen from somewhere a Siberian kitten with long white fur and black eyes, and brought it to us. This kitten takes people for mice: when it sees anyone it lies flat on its stomach, stalks one's feet and rushes at them. This morning as I was pacing up and down the room it several times stalked me, and a la tigre pounced at my boots. I imagine the thought of being more terrible than anyone in the house affords it the greatest delight.

  November 11, 1888.

  I finished to-day the story [Footnote: "A Nervous Breakdown."] for the Garshin sbornik: it is such a load off my mind. In this story I have told my own opinion--which is of no interest to anyone--of such rare men as Garshin. I have run to almost 2,000 lines. I speak at length about prostitution, but settle nothing. Why do they write nothing about prostitution in your paper? It is the most fearful evil, you know. Our Sobolev street is a regular slave-market.

  November 15, 1888.

  My "Party" has pleased the ladies. They sing my praises wherever I go. It really isn't bad to be a doctor and to understand what one is writing about. The ladies say the description of the confinement is true. In the story for the Garshin sbornik I have described spiritual agony.

  (No date), 1888.

  ... You say that writers are God's elect. I will not contradict you. Shtcheglov calls me the Potyomkin of literature, and so
it is not for me to speak of the thorny path, of disappointments, and so on. I do not know whether I have ever suffered more than shoemakers, mathematicians, or railway guards do; I do not know who speaks through my lips--God or someone worse. I will allow myself to mention only one little drawback which I have experienced and you probably know from experience also. It is this. You and I are fond of ordinary people; but other people are fond of us because they think we are not ordinary. Me, for instance, they invite everywhere and regale me with food and drink like a general at a wedding. My sister is indignant that people on all sides invite her simply because she is a writer's sister. No one wants to love the ordinary people in us. Hence it follows that if in the eyes of our friends we should appear to-morrow as ordinary mortals, they will leave off loving us, and will only pity us. And that is horrid. It is horrid, too, that they like the very things in us which we often dislike and despise in ourselves. It is horrid that I was right when I wrote the story "The First-Class Passenger," in which an engineer and a professor talk about fame.

  I am going away into the country. Hang them all! You have Feodosia. By the way, about Feodosia and the Tatars. The Tatars have been robbed of their land, but no one thinks of their welfare. There ought to be Tatar schools. Write and suggest that the money which is being spent on the sausage Dorpat University, where useless Germans are studying, should be devoted to schools for Tatars, who are of use to Russia. I would write about it myself, but I don't know how to.

  December 23, 1888.

  ... There are moments when I completely lose heart. For whom and for what do I write? For the public? But I don't see it, and believe in it less than I do in spooks: it is uneducated, badly brought up, and its best elements are unfair and insincere to us. I cannot make out whether this public wants me or not. Burenin says that it does not, and that I waste my time on trifles; the Academy has given me a prize. The devil himself could not make head or tail of it. Write for the sake of money? But I never have any money, and not being used to having it I am almost indifferent to it. For the sake of money I work apathetically. Write for the sake of praise? But praise merely irritates me. Literary society, students, Pleshtcheyev, young ladies, etc., were enthusiastic in their praises of my "Nervous Breakdown," but Grigorovitch is the only one who has noticed the description of the first snow. And so on, and so on. If we had critics I should know that I provide material, whether good or bad does not matter--that to men who devote themselves to the study of life I am as necessary as a star is to an astronomer. And then I would take trouble over my work and should know what I was working for. But as it is you, I, Muravlin, and the rest are like lunatics who write books and plays to please themselves. To please oneself is, of course, an excellent thing; one feels the pleasure while one is writing, but afterwards? But ... I will shut up. In short, I am sorry for Tatyana Repin, [Translator's Note: Suvorin's play.] not because she poisoned herself, but because she lived her life, died in agony, and was described absolutely to no purpose, without any good to anyone. A number of tribes, religions, languages, civilizations, have vanished without a trace--vanished because there were no historians or biologists. In the same way a number of lives and works of art disappear before our very eyes owing to the complete absence of criticism. It may be objected that critics would have nothing to do because all modern works are poor and insignificant. But this is a narrow way of looking at things. Life must be studied not from the pluses alone, but from the minuses too. The conviction that the "eighties" have not produced a single writer may in itself provide material for five volumes.

  ... I settled down last night to write a story for the Novoye Vremya, but a woman appeared and dragged me to see the poet Palmin who, when he was drunk, had fallen and cut his forehead to the bone. I was busy over the drunken fellow for nearly two hours, was tired out, began to smell of iodoform all over, felt cross, and came home exhausted.... Altogether my life is a dreary one, and I begin to get fits of hating people which used never to happen to me before. Long stupid conversations, visitors, people asking for help, and helping them to the extent of one or two or three roubles, spending money on cabs for the sake of patients who do not pay me a penny--altogether it is such a hotch-potch that I feel like running away from home. People borrow money from me and don't pay it back, they take my books, they waste my time.... Blighted love is the one thing that is missing.

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  December 26, 1888.

  ... You say that from compassion women fall in love, from compassion they get married.... And what about men? I don't like realistic writers to slander women, but I don't like it either when people put women on a pedestal and attempt to prove that even if they are worse than men, anyway they are angels and men scoundrels. Neither men nor women are worth a brass farthing, but men are more just and more intelligent.

  December 30, 1888.

  ... This is how I understand my characters. [Translator's Note: In the play "Ivanov."] Ivanov is a gentleman, a University man, and not remarkable in any way. He is excitable, hotheaded, easily carried away, honest and straightforward like most people of his class. He has lived on his estate and served on the Zemstvo. What he has been doing and how he has behaved, what he has been interested in and enthusiastic over, can be seen from the following words of his, addressed to the doctor (Act I., Scene 5): "Don't marry Jewesses or neurotic women or blue-stockings ... don't fight with thousands single-handed, don't wage war on windmills, don't batter your head against the wall ... God preserve you from scientific farming, wonderful schools, enthusiastic speeches...." This is what he has in his past. Sarra, who has seen his scientific farming and other crazes, says about him to the doctor: "He is a remarkable man, doctor, and I am sorry you did not meet him two or three years ago. Now he is depressed and melancholy, he doesn't talk or do anything, but in old days ... how charming he was!" (Act I., Scene 7). His past is beautiful, as is generally the case with educated Russians. There is not, or there hardly is, a single Russian gentleman or University man who does not boast of his past. The present is always worse than the past. Why? Because Russian excitability has one specific characteristic: it is quickly followed by exhaustion. A man has scarcely left the class-room before he rushes to take up a burden beyond his strength; he tackles at once the schools, the peasants, scientific farming, and the Vyestnik Evropi, he makes speeches, writes to the minister, combats evil, applauds good, falls in love, not in an ordinary, simple way, but selects either a blue-stocking or a neurotic or a Jewess, or even a prostitute whom he tries to save, and so on, and so on. But by the time he is thirty or thirty-five he begins to feel tired and bored. He has not got decent moustaches yet, but he already says with authority:

  "Don't marry, my dear fellow.... Trust my experience," or, "After all, what does Liberalism come to? Between ourselves Katkov was often right...." He is ready to reject the Zemstvo and scientific farming, and science and love. My Ivanov says to the doctor (Act I., Scene 5): "You took your degree only last year, my dear friend, you are still young and vigorous, while I am thirty-five. I have a right to advise you...." That is how these prematurely exhausted people talk. Further down, sighing authoritatively, he advises: "Don't you marry in this or that way (see above), but choose something commonplace, grey, with no vivid colours or superfluous flourishes. Altogether build your life according to the conventional pattern. The greyer and more monotonous the background the better.... The life that I have led--how tiring it is! Ah, how tiring!"

  Conscious of physical exhaustion and boredom, he does not understand what is the matter with him, and what has happened. Horrified, he says to the doctor (Act I., Scene 3): "Here you tell me she is soon going to die and I feel neither love nor pity, but a sort of emptiness and weariness.... If one looks at me from outside it must be horrible. I don't understand what is happening to my soul." Finding themselves in such a position, narrow and unconscientious people generally throw the whole blame on their environment, or write themselves down as Hamlets and superfluous people, and are satisfied wi
th that. But Ivanov, a straightforward man, openly says to the doctor and to the public that he does not understand his own mind. "I don't understand! I don't understand!" That he really doesn't understand can be seen from his long monologue in Act III., where, tete-a-tete with the public, he opens his heart to it and even weeps.

  The change that has taken place in him offends his sense of what is fitting. He looks for the causes outside himself and fails to find them; he begins to look for them inside and finds only an indefinite feeling of guilt. It is a Russian feeling. Whether there is a death or illness in his family, whether he owes money or lends it, a Russian always feels guilty. Ivanov talks all the time about being to blame in some way, and the feeling of guilt increases in him at every juncture. In Act I. he says: "Suppose I am terribly to blame, yet my thoughts are in a tangle, my soul is in bondage to a sort of sloth, and I am incapable of understanding myself...." In Act II. he says to Sasha: "My conscience aches day and night, I feel that I am profoundly to blame, but in what exactly I have done wrong I cannot make out."