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play very briefly in his letters, butwhether it was to be a full-length play or simply a monologue is never made clear, and perhaps Chekhov himself never really knew. All we have is the fragment which seems to have been written in his heart’s blood on one of those long nights when he suffered from insomnia and gave himself up to despair. He wrote:
    S OLOMON (
alone
): Oh how dark life is! No night since the days of my childhood has terrified me so much as this darkness terrifies me in my incomprehensible existence. Dear God, Thou who gavest to my father David the gift of assembling words and music, and the gift of song and of praising Thee on the harp, and of sweet weeping and of compelling tears to arise in strangers’ eyes and of smiling upon beauty, why hast Thou given me a soul fatigued unto death and oppressed by interminable hungry thoughts? Like an insect born of the dust, I hide in darkness, in terror and despair, given over to trembling and shivering, and everything I see and hear is an incomprehensible mystery to me. Why this morning? Why did the sun come out from behind a temple and gild the palm tree? Why the beauty of women? Where is the bird hurrying and what is the meaning of its flight if it and its young and the place to which it hastens must like myself turn to dust? Oh, it were better if I had never been born or were a stone to whom God had given neither eyes nor thoughts. In order to tire out my body by nightfall, all day yesterday like a mere workman I carried marble to the Temple, and now the night comes and I cannot sleep. I shall go and lie down. Phaorses tells me that if I imagine a flock of sheep running and refuse to think about anything else, then my thoughts will become confused and I shall sleep sound. I’ll do this. (
He goes out
.)
    Nowhere else in Chekhov’s notebooks is there any passage comparable with this in its fierce elegiac beauty. It is a passage of sustained eloquence, the words ringing like iron on stone, and though the subject is the futility of life on earth, the prose moveswith a kind of urgency which is itself a denial of futility. Writing this, Chekhov is like a man hurled back by the horror he has seen, but a moment later he catches his breath and sings a song in honor of the dying world. He is writing about himself, his own vision and his own fears, and he is himself the “mere workman” who wearies himself unendurably by carrying marble to the Temple.
    Here and there in Chekhov’s notebooks we find equally disturbing fragments. Usually they are short and spare, and seem to have been dashed off at night in the intervals of nightmares. “Perhaps the universe is suspended on the tooth of some monster,” he wrote once. On another page he wrote: “Russia is an enormous plain over which wander mischievous men,” a statement which is harmless enough until we remember that he also wrote in a letter to a friend: “I am a sort of Potemkin who appears from the depths of devastation.” There was savagery in him, and he knew it. He was far from being the gentle ironist. Like Dostoyevsky, he was one of those who believe that man is a mystery which needs to be solved “even if you pass your entire life solving it.” “I occupy myself with this mystery because I want to be a man,” Dostoyevsky wrote, and there is little doubt that Chekhov occupied himself with the mystery for the same reason.
    The “Solomon” fragment stands alone in the notebooks, but that peculiar tone, that ringing elegiac music soaring triumphantly over the chasms of futility, can be heard again in many of his stories. We hear it at the end of “Gusev,” where an old soldier dies at sea and his body is tossed overboard with hardly more ceremony than if he were a dead fish, and suddenly Chekhov summons a full orcestra to describe the perfect majesty of sunset as it impassively offers its benediction on the dead soldier. It is a passage very close in feeling and texture to the concluding words of