This "December catastrophe," still vividly remembered, was for the society of St. Petersburg like the giving way of the floor in a crowded ball-room. But a moment before, all had been animated, careless, and happy; now consternation was depicted on every face. The salons, that but yesterday had been ringing with lively discussions on morals, aesthetics, politics, and theology, were now silent and deserted. Many of those who had been wont to lead the causeries had been removed to the cells of the fortress, and those who had not been arrested trembled for themselves or their friends; for nearly all had of late dabbled more or less in the theory and practice of revolution. The announcement that five of the conspirators had been condemned to the gallows and the others sentenced to transportation did not tend to calm the consternation. Society was like a discomfited child, who, amidst the delight and excitement of letting off fireworks, has had its fingers severely burnt.
The sentimental, wavering Alexander I. had been succeeded by his stern, energetic brother Nicholas, and the command went forth that there should be no more fireworks, no more dilettante philosophising or political aspirations. There was, however, little need for such an order. Society had been, for the moment at least, effectually cured of all tendencies to political dreaming. It had discovered, to its astonishment and dismay, that these new ideas, which were to bring temporal salvation to humanity, and to make all men happy, virtuous, refined, and poetical, led in reality to exile and the scaffold! The pleasant dream was at an end, and the fashionable world, giving up its former habits, took to harmless occupations—card-playing, dissipation, and the reading of French light literature. "The French quadrille," as a writer of the time tersely expresses it, "has taken the place of Adam Smith."
When the storm had passed, the life of the salons began anew, but it was very different from what it had been. There was no longer any talk about political economy, theology, popular education, administrative abuses, social and political reforms. Everything that had any relation to politics in the wider sense of the term was by tacit consent avoided. Discussions there were as of old, but they were now confined to literary topics, theories of art, and similar innocent subjects.
This indifference or positive repugnance to philosophy and political science, strengthened and prolonged by the repressive system of administration adopted by Nicholas, was of course fatal to the many-sided intellectual activity which had flourished during the preceding reign, but it was by no means unfavourable to the cultivation of imaginative literature. On the contrary, by excluding those practical interests which tend to disturb artistic production and to engross the attention of the public, it fostered what was called in the phraseology of that time "the pure-hearted worship of the Muses." We need not, therefore, be surprised to find that the reign of Nicholas, which is commonly and not unjustly described as an epoch of social and intellectual stagnation, may be called in a certain sense the Golden Age of Russian literature.
Already in the preceding reign the struggle between the Classical and the Romantic school—between the adherents of traditional aesthetic principles and the partisans of untrammelled poetic inspiration—which was being carried on in Western Europe, was reflected in Russia. A group of young men belonging to the aristocratic society of St. Petersburg embraced with enthusiasm the new doctrines, and declared war against "classicism," under which term they understood all that was antiquated, dry, and pedantic. Discarding the stately, lumbering, unwieldy periods which had hitherto been in fashion, they wrote a light, elastic, vigorous style, and formed a literary society for the express purpose of ridiculing the most approved classical writers. The new principles found many adherents, and the new style many admirers, but this only intensified the hostility of the literary Conservatives. The staid, respectable leaders of the old school, who had all their lives kept the fear of Boileau before their eyes and considered his precepts as the infallible utterances of aesthetic wisdom, thundered against the impious innovations as unmistakable symptoms of literary decline and moral degeneracy—representing the boisterous young iconoclasts as dissipated Don Juans and dangerous freethinkers.
Thus for some time in Russia, as in Western Europe, "a terrible war raged on Parnassus." At first the Government frowned at the innovators, on account of certain revolutionary odes which one of their number had written; but when the Romantic Muse, having turned away from the present as essentially prosaic, went back into the distant past and soared into the region of sublime abstractions, the most keen-eyed Press Censors found no reason to condemn her worship, and the authorities placed almost no restrictions on free poetic inspiration. Romantic poetry acquired the protection of the Government and the patronage of the Court, and the names of Zhukofski, Pushkin, and Lermontof—the three chief representatives of the Russian Romantic school—became household words in all ranks of the educated classes.
These three great luminaries of the literary world were of course attended by a host of satellites of various magnitudes, who did all in their power to refute the romantic principles by reductiones ad absurdum. Endowed for the most part with considerable facility of composition, the poetasters poured forth their feelings with torrential recklessness, demanding freedom for their inspiration, and cursing the age that fettered them with its prosaic cares, its cold reason, and its dry science. At the same time the dramatists and novelists created heroes of immaculate character and angelic purity, endowed with all the cardinal virtues in the superlative degree; and, as a contrast to these, terrible Satanic personages with savage passions, gleaming daggers, deadly poisons, and all manner of aimless melodramatic villainy. These stilted productions, interspersed with light satirical essays, historical sketches, literary criticism, and amusing anecdotes, formed the contents of the periodical literature, and completely satisfied the wants of the reading public. Almost no one at that time took any interest in public affairs or foreign politics. The acts of the Government which were watched most attentively were the promotions in the service and the conferring of decorations. The publication of a new tale by Zagoskin or Marlinski—two writers now well-nigh forgotten—seemed of much greater importance than any amount of legislation, and such events as the French Revolution of 1830 paled before the publication of a new poem by Pushkin.
The Transcendental philosophy, which in Germany went hand in hand with the Romantic literature, found likewise a faint reflection in Russia. A number of young professors and students in Moscow, who had become ardent admirers of German literature, passed from the works of Schiller, Goethe, and Hoffmann to the writing of Schelling and Hegel. Trained in the Romantic school, these young philosophers found at first a special charm in Schelling's mystical system, teeming with hazy poetical metaphors, and presenting a misty grandiose picture of the universe; but gradually they felt the want of some logical basis for their speculations, and Hegel became their favourite. Gallantly they struggled with the uncouth terminology and epigrammatic paradoxes of the great thinker, and strove to force their way through the intricate mazes of his logical formulae. With the ardour of neophytes they looked at every phenomenon—even the most trivial incident of common life—from the philosophical point of view, talked day and night about principles, ideas, subjectivity, Weltauffassung, and similar abstract entities, and habitually attacked the "hydra of unphilosophy" by analysing the phenomena presented and relegating the ingredient elements to the recognised categories. In ordinary life they were men of quiet, grave, contemplative demeanour, but their faces could flush and their blood boil when they discussed the all-important question, whether it is possible to pass logically from Pure Being through Nonentity to the conception of Development and Definite Existence!