The Maxim Gorky Read online

  Contents

  COPYRIGHT INFO

  A NOTE FROM THE PUBLISHER

  MAXIME GORKY, by Ivan Strannik.

  INTRODUCTION, by G.K. Chesterton

  CREATURES THAT ONCE WERE MEN

  TWENTY-SIX MEN AND A GIRL

  CHELKASH

  MY FELLOW-TRAVELLER

  ON A RAFT

  TWENTY-SIX AND ONE

  TCHELKACHE

  MALVA

  THROUGH RUSSIA

  THE BIRTH OF A MAN

  THE ICEBREAKER

  GUBIN

  NILUSHKA

  THE CEMETERY

  ON A RIVER STEAMER

  A WOMAN

  IN A MOUNTAIN DEFILE

  KALININ

  THE DEAD MAN

  RUSSIA AND THE JEWS

  ANTON CHEKHOV: FRAGMENTS OF RECOLLECTIONS

  THE MAN WHO WAS AFRAID

  MOTHER (Part I)

  MOTHER (Part II)

  ONE AUTUMN NIGHT

  HER LOVER

  THE SPY, by Maxim Gorky

  THE OUTCASTS

  THE AFFAIR OF THE CLASPS

  THE CONFESSION

  ORLÓFF AND HIS WIFE

  KONOVÁLOFF

  THE KHAN AND HIS SON

  THE EXORCISM

  MEN WITH PASTS

  THE INSOLENT MAN

  VÁRENKA ÓLESOFF

  COMRADES

  MAN AND THE SIMPLON

  AN UNWRITTEN SONATA

  SUN AND SEA

  LOVE OF LOVERS

  HEARTS AND CREEDS

  THE TRAITOR’S MOTHER

  THE FREAK

  THE MIGHT OF MOTHERHOOD

  A MESSAGE FROM THE SEA

  THE HONOUR OF THE VILLAGE

  THE SOCIALIST

  THE HUNCHBACK

  ON THE STEAMER

  THE PROFESSOR

  THE POET

  THE WRITER

  THE MAN WITH A NATIONAL FACE

  THE LIBERAL

  THE JEWS AND THEIR FRIENDS

  HARD TO PLEASE

  PASSIVE RESISTANCE

  MAKING A SUPERMAN

  IN THE WORLD

  Wildside Press’s MEGAPACK® Ebook Series

  COPYRIGHT INFO

  The Maxim Gorky MEGAPACK® is copyright © 2018 by Wildside Press, LLC. All rights reserved.

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  The MEGAPACK® ebook series name is a trademark of Wildside Press, LLC. All rights reserved.

  A NOTE FROM THE PUBLISHER

  Alexei Maximovich Peshkov (1868–1936), primarily known as Maxim (or Maksim) Gorky, was a Russian and Soviet writer, a founder of the socialist realism literary method and a political activist. Around fifteen years before success as a writer, he frequently changed jobs and roamed across the Russian Empire; these experiences would later influence his writing. Gorky’s most famous works were The Lower Depths (1902), Twenty-six Men and a Girl, The Song of the Stormy Petrel, The Mother, Summerfolk and Children of the Sun. He had an association with fellow Russian writers Leo Tolstoy and Anton Chekhov; Gorky would later write his memoirs on both of them.

  Gorky was active with the emerging Marxist social-democratic movement. He publicly opposed the Tsarist regime, and for a time closely associated himself with Vladimir Lenin and Alexander Bogdanov’s Bolshevik wing of the party. For a significant part of his life, he was exiled from Russia and later the Soviet Union. In 1932, he returned to Russia on Joseph Stalin’s personal invitation and died in June 1936.

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  Publisher, Wildside Press LLC

  www.wildsidepress.com

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  MAXIME GORKY, by Ivan Strannik.

  Russian literature, which for half a century has abounded in happy surprises, has again made manifest its wonderful power of innovation. A tramp, Maxime Gorky, lacking in all systematic training, has suddenly forced his way into its sacred domain, and brought thither the fresh spontaneity of his thoughts and character. Nothing as individual or as new has been produced since the first novels of Tolstoy. His work owes nothing to its predecessors; it stands apart and alone. It, therefore, obtains more than an artistic success, it causes a real revolution.

  Gorky was born of humble people, at Nizhni-Novgorod, in 1868 or 1869,—he does not know which—and was early left an orphan. He was apprenticed to a shoemaker, but ran away, a sedentary life not being to his taste. He left an engraver’s in the same manner, and then went to work with a painter of ikoni, or holy pictures. He is next found to be a cook’s boy, then an assistant to a gardener. He tried life in these diverse ways, and not one of them pleased him. Until his fifteenth year, he had only had the time to learn to read a little; his grandfather taught him to read a prayer-book in the old Slav dialect. He retained from his first studies only a distaste for anything printed until the time when, cook’s boy on board a steam-boat, he was initiated by the chief cook into more attractive reading matter. Gogol, Glebe Ouspenski, Dumas pere were revelations to him. His imagination took fire; he was seized with a “fierce desire” for instruction. He set out for Kazan, “as though a poor child could receive instruction gratuitously,” but he soon perceived that “it was contrary to custom.” Discouraged, he became a baker’s boy with the wages of three rubles (about $1.50) a month. In the midst of worse fatigue and ruder privations, he always recalls the bakery of Kazan with peculiar bitterness; later, in his story, “Twenty-Six and One,” he utilized this painful remembrance: “There were twenty-six of us—twenty-six living machines, locked up in a damp cellar, where we patted dough from morning till night, making biscuits and cakes. The windows of our cellar looked out into a ditch, which was covered with bricks grown green from dampness, the window frames were obstructed from the outside by a dense iron netting, and the light of the sun could not peep in through the panes, which were covered with flour dust.…”

  Gorky dreamed of the free air. He abandoned the bakery. Always reading, studying feverishly, drinking with vagrants, expending his strength in every possible manner, he is one day at work in a saw-mill, another, ‘longshoreman on the quays.… In 188
8, seized with despair, he attempted to kill himself. “I was,” said he, “as ill as I could be, and I continued to live to sell apples.…” He afterward became a gate-keeper and later retailed kvass in the streets. A happy chance brought him to the notice of a lawyer, who interested himself in him, directed his reading and organized his instruction. But his restless disposition drew him back to his wandering life; he traveled over Russia in every direction and tried his hand at every trade, including, henceforth, that of man of letters.

  He began by writing a short story, “Makar Tchoudra,” which was published by a provincial newspaper. It is a rather interesting work, but its interest lies more, frankly speaking, in what it promises than in what it actually gives. The subject is rather too suggestive of certain pieces of fiction dear to the romantic school.

  Gorky’s appearance in the world of literature dates from 1893. He had at this time, the acquaintance of the writer Korolenko, and, thanks to him, soon published “Tchelkache,” which met with a resounding success. Gorky henceforth rejects all traditional methods, and free and untrammeled devotes himself to frankly and directly interpreting life as he sees it. As he has, so far, lived only in the society of tramps, himself a tramp, and one of the most refractory, it has been reserved for him to write the poem of vagrancy.

  His preference is for the short story. In seven years, he has written thirty, contained in three volumes, which in their expressive brevity sometimes recall Maupassant.

  The plot is of the simplest. Sometimes, there are only two personages: an old beggar and his grandson, two workmen, a tramp and a Jew, a baker’s boy and his assistant, two companions in misery.

  The interest of these stories does not lie in the unraveling of an intricate plot. They are rather fragments of life, bits of biography covering some particular period, without reaching the limits of a real drama. And these are no more artificially combined than are the events of real life.

  Everything that he relates, Gorky has seen. Every landscape that he describes has been seen by him in the course of his adventurous existence. Each detail of this scenery is fraught for him with some remembrance of distress or suffering. This vagrant life has been his own. These tramps have been his companions, he has loved or hated them. Therefore his work is alive with what he has almost unconsciously put in of himself. At the same time, he knows how to separate himself from his work; the characters introduced live their own lives, independent of his, having their own characters and their own individual way of reacting against the common misery. No writer has to a greater degree the gift of objectivity, while at the same time freely introducing himself into his work.

  Therefore, his tramps are strikingly truthful. He does not idealise them; the sympathy that their strength, courage, and independence inspire in him does not blind him. He conceals neither their faults, vices, drunkenness nor boastfulness. He is without indulgence for them, and judges them discriminatingly. He paints reality, but without, for all that, exaggerating ugliness. He does not avoid painful or coarse scenes; but in the most cynical passages he does not revolt because it is felt that he only desires to be truthful, and not to excite the emotions by cheap means. He simply points out that things are as they are, that there is nothing to be done about it, that they depend upon immutable laws. Accordingly all those sad, even horrible spectacles are accepted as life itself. To Gorky, the spectacle presented by these characters is only natural: he has seen them shaken by passion as the waves by the wind, and a smile pass over their souls like the sun piercing the clouds. He is, in the true acceptation of the term, a realist.

  The introduction of tramps in literature is the great innovation of Gorky. The Russian writers first interested themselves in the cultivated classes of society; then they went as far as the moujik. The “literature of the moujik,” assumed a social importance. It had a political influence and was not foreign to the abolition of serfdom.

  In the story “Malva,” Gorky offers us two characteristic types of peasants who become tramps by insensible degrees; almost without suspecting it, through the force of circumstances. One of them is Vassili. When he left the village, he fully intended to return. He went away to earn a little money for his wife and children. He found employment in a fishery. Life was easy and joyous. For a while he sent small sums of money home, but gradually the village and the old life faded away and became less and less real. He ceased to think of them. His son Iakov came to seek him and to procure work for himself for a season. He had the true soul of a peasant.

  Later he falls, like the others, under the spell of this easy, free life, and one feels that Iakov will never more return to the village.

  In Gorky’s eyes, his work is tainted by a capital vice. It is unsuited to producing the joy that quickens. Humanity has forgotten joy; what has he done beyond pitying or rallying suffering?… These reflections haunt him, and this doubt of his beneficent efficacy imparts extreme sadness to his genius.

  INTRODUCTION, by G.K. Chesterton

  It is certainly a curious fact that so many of the voices of what is called our modern religion have come from countries which are not only simple, but may even be called barbaric. A nation like Norway has a great realistic drama without having ever had either a great classical drama or a great romantic drama. A nation like Russia makes us feel its modern fiction when we have never felt its ancient fiction. It has produced its Gissing without producing its Scott. Everything that is most sad and scientific, everything that is most grim and analytical, everything that can truly be called most modern, everything that can without unreasonableness be called most morbid, comes from these fresh and untried and unexhausted nationalities. Out of these infant peoples come the oldest voices of the earth.

  This contradiction, like many other contradictions, is one which ought first of all to be registered as a mere fact; long before we attempt to explain why things contradict themselves, we ought, if we are honest men and good critics, to register the preliminary truth that things do contradict themselves. In this case, as I say, there are many possible and suggestive explanations. It may be, to take an example, that our modern Europe is so exhausted that even the vigorous expression of that exhaustion is difficult for every one except the most robust.

  It may be that all the nations are tired; and it may be that only the boldest and breeziest are not too tired to say that they are tired. It may be that a man like Ibsen in Norway or a man like Gorky in Russia are the only people left who have so much faith that they can really believe in scepticism. It may be that they are the only people left who have so much animal spirits that they can really feast high and drink deep at the ancient banquet of pessimism. This is one of the possible hypotheses or explanations in the matter: that all Europe feels these things and that only have strength to believe them also. Many other explanations might, however, also be offered. It might be suggested that half-barbaric countries, like Russia or Norway, which have always lain, to say the least of it, on the extreme edge of the circle of our European civilization, have a certain primal melancholy which belongs to them through all the ages. It is highly probable that this sadness, which to us is modern, is to them eternal. It is highly probable that what we have solemnly and suddenly discovered in scientific text-books and philosophical magazines they absorbed and experienced thousands of years ago, when they offered human sacrifice in black and cruel forests and cried to their gods in the dark. Their agnosticism is perhaps merely paganism; their paganism, as in old times, is merely devil-worship. Certainly, Schopenhauer could hardly have written his hideous essay on women except in a country which had once been full of slavery and the service of fiends. It may be that these moderns are tricking us altogether, and are hiding in their current scientific jargon things that they knew before science or civilization were.

  They say that they are determinists; but the truth is, probably, that they are still worshipping the Norns. They say that they describe scenes which are sickening and dehumanizing in the nam
e of art or in the name of truth; but it may be that they do it in the name of some deity indescribable, whom they propitiated with blood and terror before the beginning of history.

  This hypothesis, like the hypothesis mentioned before it, is highly disputable, and is at best a suggestion. But there is one broad truth in the matter which may in any case be considered as established. A country like Russia has far more inherent capacity for producing revolution in revolutionists than any country of the type of England or America. Communities highly civilized and largely urban tend to a thing which is now called evolution, the most cautious and the most conservative of all social influences. The loyal Russian obeys the Czar because he remembers the Czar and the Czar’s importance. The disloyal Russian frets against the Czar because he also remembers the Czar, and makes a note of the necessity of knifing him. But the loyal Englishman obeys the upper classes because he has forgotten that they are there. Their operation has become to him like daylight, or gravitation, or any of the forces of nature. And there are no disloyal Englishmen; there are no English revolutionists, because the oligarchic management of England is so complete as to be invisible. The thing which can once get itself forgotten can make itself omnipotent.

  Gorky is preeminently Russian, in that he is a revolutionist; not because most Russians are revolutionists (for I imagine that they are not), but because most Russians—indeed, nearly all Russian—are in that attitude of mind which makes revolution possible, and which makes religion possible, an attitude of primary and dogmatic assertion. To be a revolutionist it is first necessary to be a revelationist. It is necessary to believe in the sufficiency of some theory of the universe or the State. But in countries that have come under the influence of what is called the evolutionary idea, there has been no dramatic righting of wrongs, and (unless the evolutionary idea loses its hold) there never will be. These countries have no revolution, they have to put up with an inferior and largely fictitious thing which they call progress.

  The interest of the Gorky tale, like the interest of so many other Russian masterpieces, consists in this sharp contact between a simplicity, which we in the West feel to be very old, and a rebelliousness which we in the West feel to he very new. We cannot in our graduated and polite civilization quite make head or tail of the Russian anarch; we can only feel in a vague way that his tale is the tale of the Missing Link, and that his head is the head of the superman. We hear his lonely cry of anger. But we cannot be quite certain whether his protest is the protest of the first anarchist against government, or whether it is the protest of the last savage against civilization. The cruelty of ages and of political cynicism or necessity has done much to burden the race of which Gorky writes; but time has left them one thing which it has not left to the people in Poplar or West Ham.