Turgenev was of that great race which has more than any other fully and freely uttered human nature, without either false pride or false shame in its nakedness. His themes were oftenest those of the French novelist, but how far he was from handling them in the French manner and with the French spirit! In his hands sin suffered no dramatic punishment; it did not always show itself as unhappiness, in the personal sense, but it was always unrest, and without the hope of peace. If the end did not appear, the fact that it must be miserable always appeared. Life showed itself to me in different colors after I had once read Turgenev; it became more serious, more awful, and with mystical responsibilities I had not known before. My gay American horizons were bathed in the vast melancholy of the Slav, patient, agnostic, trustful. At the same time nature revealed herself to me through him with an intimacy she had not hitherto shown me. There are passages in this wonderful writer alive with a truth that seems drawn from the reader's own knowledge: who else but Turgenev and one's own most secret self ever felt all the rich, sad meaning of the night air drawing in at the open window, of the fires burning in the darkness on the distant fields? I try in vain to give some notion of the subtle sympathy with nature which scarcely put itself into words with him. As for the people of his fiction, though they were of orders and civilizations so remote from my experience, they were of the eternal human types whose origin and potentialities every one may find in his own heart, and I felt their verity in every touch.
I cannot describe the satisfaction his work gave me; I can only impart some sense of it, perhaps, by saying that it was like a happiness I had been waiting for all my life, and now that it had come, I was richly content forever. I do not mean to say that the art of Turgenev surpasses the art of Bjornson; I think Bjornson is quite as fine and true. But the Norwegian deals with simple and primitive circumstances for the most part, and always with a small world; and the Russian has to do with human nature inside of its conventional shells, and his scene is often as large as Europe. Even when it is as remote as Norway, it is still related to the great capitals by the history if not the actuality of the characters. Most of Turgenev's books I have read many times over, all of them I have read more than twice. For a number of years I read them again and again without much caring for other fiction. It was only the other day that I read 'Smoke' through once more, with no diminished sense of its truth, but with somewhat less than my first satisfaction in its art. Perhaps this was because I had reached the point through my acquaintance with Tolstoy where I was impatient even of the artifice that hid itself. In 'Smoke' I was now aware of an artifice that kept out of sight, but was still always present somewhere, invisibly operating the story.—From 'My Literary Passions' (1895).
III
BY K. WALISZEWSKI
The second novel of the series, 'Fathers and Children,' stirred up a storm the suddenness and violence of which it is not easy, nowadays, to understand. The figure of Bazarov, the first 'Nihilist'—thus baptized by an inversion of epithet which was to win extraordinary success—is merely intended to reveal a mental condition which, though the fact had been insufficiently recognized, had already existed for some years. The epithet itself had been in constant use since 1829, when Nadiejdine applied it to Pushkin, Polevoi, and some other subverters of the classic tradition. Turgenev only extended its meaning by a new interpretation, destined to be perpetuated by the tremendous success of 'Fathers and Children.' There is nothing, or hardly anything, in Bazarov, of the terrible revolutionary whom we have since learnt to look for under this title. Turgenev was not the man to call up such a figure. He was far too dreamy, too gentle, too good-natured a being. Already, in the character of Roudine, he had failed, in the strangest way, to catch the likeness of Bakounine, that fiery organiser of insurrection, whom all Europe knew, and whom he had selected as his model. Conceive Corot or Millet trying to paint some figure out of the Last Judgment after Michael Angelo! Bazarov is the Nihilist in his first phase, 'in course of becoming,' as the Germans would say, and he is a pupil of the German universities. When Turgenev shaped the character, he certainly drew on his own memories of his stay at Berlin, at a time when Bruno Bauer was laying it down as a dogma that no educated man ought to have opinions on any subject, and when Max Stirner was convincing the young Hegelians that ideas were mere smoke and dust, seeing that the only reality in existence was the individual
Bazarov is a very clever man, but clever in thought, and especially in word, only. He scorns art, women, and family life. He does not know what the point of honour means. He is a cynic in his love affairs, and indifferent in his friendships. He has no respect even for paternal tenderness, but he is full of contradictions, even to the extent of fighting a duel about nothing at all, and sacrificing his life for the first peasant he meets. And in this the resemblance is true, much more general, indeed, than the model selected would lead one to imagine; so general, in fact, that, apart from the question of art, Turgenev—he has admitted it himself—felt as if he were drawing his own portrait; and therefore it is, no doubt, that he has made his hero so sympathetic.—From 'A History of Russian Literature' (1900).
IV
BY RICHARD H. P. CURLE
But for the best expression of the bewilderment of life we have to turn to the portrait of a man, to the famous Bazarov of 'Fathers and Children.' Turgenev raises through him the eternal problem—Has personality any hold, has life any meaning at all? The reality of this figure, his contempt for nature, his egoism, his strength, his mothlike weakness are so convincing that before his philosophy all other philosophies seem to pale. He is the one who sees the life-illusion, and yet, knowing that it is the mask of night, grasps at it, loathing himself. You can hate Bazarov, you cannot have contempt for him. He is a man of genius, rid of sentiment and hope, believing in nothing but himself, to whom come, as from the darkness, all the violent questions of life and death. 'Fathers and Children' is simply an exposure of our power to mould our own lives. Bazarov is a man of astonishing intellect—he is the pawn of an emotion he despises; he is a man of gigantic will—he can do nothing but destroy his own beliefs; he is a man of intense life—he cannot avoid the first, brainless touch of death. It is the hopeless fight of mind against instinct, of determination against fate, of personality against impersonality. Bazarov disdaining everyone, sick of all smallness, is roused to fury by the obvious irritations of Pavel Petrovitch. Savagely announcing the creed of nihilism and the end of romance, he has only to feel the calm, aristocratic smile of Madame Odintsov fixed on him and he suffers all the agony of first love. Determining to live and create, he has only to play with death for a moment, and he is caught. But though he is the most positive of all Turgenev's male portraits, there are others linking up the chain of delusion. There is Rudin, typical of the unrest of the idealist; there is Nezhdanov ('Virgin Soil'), typical of the self-torture of the anarchist. There is Shubin ('On the Eve'), hiding his misery in laughter, and Lavretsky ('A House of Gentlefolk'), hiding his misery in silence. It is not necessary to search for further examples. Turgenev put his hand upon the dark things. He perceived character, struggling in the 'clutch of circumstances,' the tragic moments, the horrible conflicts of personality. His figures have that capability of suffering which (as someone has said) is the true sign of life. They seem like real people, dazed and uncertain. No action of theirs ever surprises you, because in each of them he has made you hear an inward soliloquy.—From 'Turgenev and the Life-Illusion,' in 'The Fortnightly Review' (April, 1910).
V
BY MAURICE BARING
Turgenev did for Russian literature what Byron did for English literature; he led the genius of Russia on a pilgrimage throughout all Europe. And in Europe his work reaped a glorious harvest of praise. Flaubert was astounded by him, George Sand looked up to him as to a master, Taine spoke of his work as being the finest artistic production since Sophocles. In Turgenev's work, Europe not only discovered Turgenev, but it discovered Russia, the simplicity and the naturalness of the Russian character; and this came as a revelation. For the first time Europe came across the Russian woman whom Pushkin was the first to paint; for the first time Europe came into contact
