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Introduction

“For there is nothing either good or bad but thinking makes it so.”

“To the impure all things are impure.”

In The Little Demon Sologub has shown us how the evil within us peering out through our imagination makes all the world seem evil to us. In The Created Legend, feeling perhaps the need of reacting from his morose creation Peredonov, the author has set himself the task of showing the reverse of the picture: how the imagination, no longer warped, but sensitized with beauty, is capable of creating a world of its own, legendary yet none the less real for the legend.

The Russian title of the book is more descriptive of the author’s intentions than an English translation will permit it to be. “Tvorimaya Legenda” actually means “The legend in the course of creation.” The legend that Sologub has in mind is the active, eternally changing process of life, orderly and structural in spite of the external confusion. The author makes an effort to bring order out of apparent chaos by stripping life of its complex modern detail and reducing it to a few significant symbols, as in a rather more subtle “morality play.” The modern novel is perhaps over-psychologized; eternal truths and eternal passions are perhaps too often lost sight of under the mass of unnecessary naturalistic detail.

In this novel life passes by the author as a kind of dream, a dream within that nightmare Reality, a legend within that amorphousness called Life. And the nightmare and the dream, like a sensitive individual’s ideas of the world as it is and as it ought to be, alternate here like moods. The author has expressed this changeableness of mood curiously by alternating a crudely realistic, deliberately naive, sometimes journalese style with an extremely decorative, lyrical manner—this taxing the translator to the utmost in view of the urgency to translate the mood as well as the ideas.

As a background we have “the abortive revolution of 1905.” This novel is an emotional statement of those “nightmarish” days. Against this rather hazy, tempestuous background we have the sharply outlined portrait of an individual, a poet, containing a world within himself, a more radiant and orderly world than the one which his eyes look upon outwardly. It is this “inner vision” which permits him to see the legend in the outer chaos, and we read in this book of his efforts to disentangle the thread of this legend by the establishment of a kind of Hellenic Utopia.

It is not alone the poet who is capable of creating his legend, but anyone who refuses to be subject to the whims of fate and to serve the goddess of chance and chaos, “the prodigal scatterer of episodes” (Aisa). The tragic thing about this philosophy, as one Russian critic points out, is that even the definite settling of the question does not assure one complete consolation, for, like Ivan Karamazov in Dostoyevsky’s Brothers Karamazov, one may say: “I do not accept God, I do not accept the world created by Him, God’s world; I simply return Him the ticket most respectfully.” Still it is with some such definite decision that he enters the kingdom of Ananke, the goddess of Necessity. Readers of The Little Demon have seen a practical illustration of the two forces in Peredonov and Liudmilla. Peredonov was petty and pitiful, “a little demon”—nevertheless he too “strove towards the truth in common with all conscious life, and this striving tormented him. He himself did not understand that he, like all men, was striving towards the truth, and that was why he had that confused unrest. He could not find his truth, and he became entangled, and was perishing.” Liudmilla, however, had saved herself from the pettiness and provinciality of this “unclean, impotent earth” by creating a new world for herself. She, at any rate, had her beautiful legend, knew her truth.

Elisaveta, of The Created Legend, also belongs to the Kingdom of Ananke. She finds her salvation in “the dream of liberation,” the dream dreamt by all good Russians and made an active creative legend by the efforts to realize it in life. Being an antithesis to the analytical novel, this novel treats of sex, not as a psychology but as a philosophy; nuances are avoided, the feminine figure becomes a symbol, drawn, not photographically but broadly, in fluent, even exaggerated Botticellian outlines. I might go even further and say that as a symbol of Russian revolution the figure of Elisaveta is perhaps meant to stand out with the statuesque boldness of the Victory of Samothrace. The feminine figure, nude or thinly draped, has been used as symbol for ideas in the plastic arts ever since art was born; our puritans have never been faced with the problem of what some of the mythological divinities in stone would do if they should suddenly come to life, become human. Yet it is a problem of this sort that Sologub has attempted to solve—the problem of the gods in exile. As for Elisaveta, Sologub goes indeed the length of describing her previous existence in the second of the series of novels that go under the general head of The Created Legend; she was then the Queen Ortruda of some beautiful isles in the Mediterranean, and she is fated to carry her queenliness into her later life.

The Little Demon is Sologub’s Inferno, The Created Legend his Paradiso. And just as the problem there was the abuse of bodily beauty, so it is here the idealism of bodily beauty. It is natural that the over-draping of our bodies, the supposed symbol of our modesty, but in reality an evidence of our lust, should form part of his thesis. But M. Anatole France has already pointed out brilliantly in Penguin Island how immodesty originated in the invention of clothes.

The conclusion is quite clear: it is beauty that can save the world, it is our eyes and our imaginations behind our eyes that can remodel the world into “a chaste dream.” Like Don Quixote, whom Sologub loves, we must see Dulcinea in our Aldonza, and our persistent thought of her as Dulcinea may make her Dulcinea in actuality.

Such are the thoughts behind this strange book, in which fantasy and reality rub unfriendly shoulders. But it would be robbing the reader of his prerogative to explain the various symbols the author employs; for this is in the full sense a Symbolist novel, and, like a piece of music or a picture in patterns, its charm to him who will like it will lie in individual interpretation. I cannot, however, resist the desire to speak of my own personal preference for Chapter XIII, in which the death of certain musty Russian institutions is brilliantly symbolized by the author in the passage of the risen dead on St. John’s Eve.

In the “quiet children” the author has resurrected, as it were, the child heroes in which his stories abound, and given them an existence on a new plane, “beyond good and evil.” It is only children, beings chaste and impressionable, who are capable of transformation—or shall we say transfiguration?—and if they happen to be in this case more paradisian than earthly it is because truth expressed in symbols must of necessity appear fantastic and exaggerated. It is, for the same reason, that we find the worthlessness of Matov expressed in his being turned by Trirodov into a paperweight. Then there is the Sun, the Flaming Dragon, the infuriator of men’s passions, powerless, however, to affect the “quiet children,” who, freed of all passion—“the beast in man”—may have their white feet covered with the light dust of the earth, but never scorched by the evil heat.

The various references to the art and ideas of the poet Trirodov and to the poet’s tardy recognition are certain to be recognized as autobiographical.

I must add that in the original this first of “Created Legend” novels is called “Drops of Blood,” a phrase which recurs several times in the course of the narrative in connection with the problem of cruelty in life.

John Cournos

February 1916

The Created Legend

I

I take a piece of life, coarse and poor, and create from it a delightful legend—because I am a poet. Whether it linger in the darkness; whether it be dim, commonplace, or raging with a furious fire—life is before you; I, a poet, will erect the legend I have created about the enchanting and the beautiful.

Chance caught in the entangling net of circumstance brings about every beginning. Yet it is better to begin with what is splendid in earthly experience, or at any rate with what is beautiful and pleasing. Splendid are the body, the youth, and the gaiety in man; splendid are the water, the light, and the summer in nature.

It was a bright, hot midday in summer, and the heavy glances of the flaming Dragon fell on the River Skorodyen. The water, the light, and the summer beamed and were glad; they beamed because of the sunlight that filled the immense space, they were glad because of the wind that blew from some far land, because of the many birds, because of the two nude maidens.

Two sisters, Elisaveta and Elena, were bathing in the River Skorodyen. And the sun and the water were gay, because the two maidens were beautiful and were naked. And the two girls felt also gay and cool, and they wanted to scamper and to laugh, to chatter and to jest. They were talking about a man who had aroused their curiosity.

They were the daughters of a rich proprietor. The place where they bathed adjoined the spacious old garden of their estate. Perhaps they enjoyed their bathing because they felt themselves the mistresses of these fast-flowing waters and of the sand-shoals under their agile feet. And they swam about and laughed in this river with the assurance and freedom of princesses born to rule. Few know the boundaries of their kingdom—but fortunate are they who know what they possess and exercise their sway.

They swam up and down and across the river, and tried to outswim and outdive one another. Their bodies, immersed in the water, would have presented an entrancing sight to anyone who might have looked down upon them from the bench in the garden on the high bank and watched the exquisite play of their muscles under their thin elastic skin. Pink tones lost themselves in the skin-yellow pearl of their bodies. But pink triumphed in their faces, and in those parts of the body most often exposed.

The riverbank opposite rose in a slope. There were bushes here; behind them for a great distance stretched fields of rye, while just over the edge, where the earth and the sky met, were visible the far huts of the suburban village. Peasant boys passed by on the bank. They did not look at the bathing women. But a schoolboy, who had come a long way from the other end of the town, sat on his heels behind the bushes. He called himself an ass because he had not brought his camera. But he consoled himself with the thought:

“Tomorrow I’ll surely bring it.”

The schoolboy quickly looked at his watch in order to make a note of the time the girls went out bathing. He knew them, and often came to their house to see his friend, their relative. Elena, the younger, now appealed most to him; she was plump, cheerful, white, rosy, her hands and feet were small. He did not like the hands and feet of the elder sister, Elisaveta—they seemed to him to be too large and too red. Her face also was red, very sunburnt, and she was altogether quite large.

“Oh well,” he reflected, “she is certainly well formed, you can’t deny her that.”

About a year had now passed since the retired privat-docent Giorgiy Sergeyevitch Trirodov, a doctor of chemistry, had settled in the town of Skorodozh.1 From the very first he had caused much talk in the town, mostly unsympathetic. It was quite natural that the two rose-yellow, black-haired girls in the water should also talk of him. They splashed about gaily, and as they raised jewel-like spray with their feet they kept up a conversation.

“How puzzling it all is!” said Elena, the younger sister. “No one knows where his income comes from, what he does in his house, and why he has this colony of children. There are all sorts of strange rumours about him. It’s certainly a mystery.”

Elena’s words reminded Elisaveta of an article she had read lately in a philosophic periodical published at Moscow. Elisaveta had a good memory. She recalled a phrase:

“In our world reason will never dominate, and the mysterious will always maintain its place.”

She tried to recall more, but suddenly realizing that it would not interest Elena, she gave a sigh and grew silent. Elena gave her a tender, appealing look and said:

“When it is so bright you want everything to be as clear as it is around us now.”

“Is everything really clear now?” exclaimed Elisaveta. “The sun blinds your eyes, the water flashes and dazzles, and in this ragingly bright world we do not even know whether there isn’t someone a couple of paces away peeping at us.”

At this moment the sisters were standing breast-high in the water, near the overgrown bank. The schoolboy who sat on his heels behind the bush heard Elisaveta’s words. He grew cold in his confusion, and began to crawl on all-fours between the bushes, away from the river. He got in among the rye, then perched himself on the rail-fence and pretended to rest, as though he were not even aware of the closeness of the river. But no one had noticed him, as if he were nonexistent.

The schoolboy sat there a little while, then went home with a vague feeling of disenchantment, injury, and irritation. There was something especially humiliating to him in the thought that to the two girl bathers he was merely a possibility speculated upon but actually nonexistent.

Everything in this world has an end. There was an end also to the sisters’ bathing. They made their way silently together out of the pleasant, cool, deep water towards the dry ground, heaven’s terrestrial footstool, and out into the air, where they met the hot kisses of the slowly, cumbrously rising Dragon. They stood a while on the bank, yielding themselves to the Dragon’s kisses, then entered the protected bathhouse where they had left their clothes.