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As to the characters of Leonardo da Vinci and Peter the Great, they are very carefully worked out, and the events in the lives of the Italian master and the Russian Tsar are narrated with magnificent psychological analysis, which forces the reader to sympathize with the heroes even more than he would naturally. Merezhkovsky has also been accused of being over-educated.
The son of an official of the imperial court, Merezhkovsky was born in St. Petersburg in 1865. In this city he received his entire education, and here he gained the degree of bachelor of letters in 1886. He began his literary career with some poems which won for him a certain renown. In 1888, he published his first collection, and then a second in 1892, "The Symbols."
However, this evolution did not have a very favorable effect on his poetry; it bordered on an art the clarity of which approached dryness, while at the same time its lack of tenderness reduced its symbolism to an artificial lyricism or to lifeless allegories. Merezhkovsky works with untiring constancy to glorify antiquity.
Of course I am not a critic, and I dare say I shouldn't make a very good job of the reviews; but on the other hand, how could I get on in the same boat with Merezhkovsky, who definitely believes, didactically believes, while I lost my faith years ago and can only look with perplexity at any "intellectual" who does believe?
The scene is in Russia, and the hero is Peter the Great, whom Merezhkovsky represents as a worshipper of things Olympian. He gives a magnificent description of the orgies held by the emperor in honor of Bacchus and Venus, especially the latter, whose statue he expressly ordered from Rome and installed in the Summer Garden at St. Petersburg.
And as this work is the especial concern of the clergy, Merezhkovsky, who several years ago was present at a meeting where the Russian priests affirmed their desire to free themselves from the yoke of their religious and secular chiefs, proposed to accomplish this great mission.
But Merezhkovsky loves violent contrasts; in the sharp difference between these two writers, he sees the permanent union of two controlling ideas of the Russian Renaissance and the imminence of a final sympathy, symbolic of a concluding harmony. We have, by turns, studied Merezhkovsky as a poet, a novelist, and a critic.
In Russia, the name of the biblical Ham has become synonymous with servility and moral baseness. Merezhkovsky employs this scornful term to designate those people who are strangers to the higher tendencies of the mind and are entirely taken up with material interests.
With the same care, he spent a long time reading Russian historical documents in order to present the reader with a better picture of the customs of the time of Peter the Great. The result is a series of historical pictures, almost perfect in their accuracy. If Merezhkovsky had no other merit than this faithful portrayal of the past, his novels even then would be read with interest and pleasure.
The greatest merit of his literary personality rests in the perfect art with which he calls up the past. But Merezhkovsky is not only an artist. As we have noted, his novels have, as their end, one of the greatest contradictions of human life, the synthesis of the voluptuous representations of the religion of classical antiquity and the moral principles of Christianity.
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