Modern scholars see Gippius's romantically tinged early poems as mostly derivative,
Semyon Nadson and
Friedrich Nietzsche being the two most obvious influences. The publication of Dmitry Merezhkovsky's symbolist manifesto proved to be a turning point: in a short time Gippius became a major figure of Russian Modernism. Her early symbolist prose carried the strong influence of
Dostoyevsky, while one of her later novels,
Roman Tzarevich (1912), was said to be influenced again by Nietzsche. Gippius's first two short story collections,
New People (1896) and
Mirrors (1898), examining "the nature of beauty in all of its manifestations and contradictions," were seen as formulaic. Her
Third Book of Short Stories (1902) marked a change of direction and was described as "sickly idiosyncratic" and full of "highbrow mysticism." Parallels have been drawn between Gippius's early 20th century prose and
Vladimir Solovyov's
Meaning of Love, both authors examining the 'quest for love' as the means for self-fulfillment of the human soul. It was not prose but poetry that made Gippius a major innovative force. "Gippius the poet holds her own special place in Russian literature; her poems are deeply intellectual, immaculate in form, and genuinely exciting." Critics praised her originality and technical virtuosity, claiming her to be a "true heir to
Yevgeny Baratynsky's muse". Critic
Simon Karlinsky commented that as a poet, she was equal to the acclaimed poets
Marina Tsvetaeva and
Anna Akhmatova, but "as a historical phenomenon, she is probably more important than either of them." Her
Collection of Poems. 1889–1903 became an important event in Russian cultural life. Having defined the world of poetry as a three-dimensional structure involving "Love and Eternity meeting in Death", she discovered and explored in it her own brand of ethic and aesthetic minimalism. Symbolist writers were the first to praise her 'hint and pause' metaphor technique, as well as the art of "extracting sonorous chords out of silent pianos," according to
Innokenty Annensky, who saw the book as the artistic peak of "Russia's 15 years of modernism" and argued that "not a single man would ever be able to dress abstractions in clothes of such charm [as this woman]." Men admired Gippius's outspokenness too: Gippius commented on her inner conflicts, full of 'demonic temptations' (inevitable for a poet whose mission was 'creating a new, true soul', as she put it), with unusual frankness. The 1906 collection
Scarlet Sword, described as a study in the 'human soul's metaphysics' performed from the
neo-Christian standpoint, propagated the idea of God and man as one single being. The author equated 'self-denial' with the sin of betraying God, and detractors suspected blasphemy in this egocentric stance. Sex and death themes, investigated in the obliquely impressionist manner formed the leitmotif of her next book of prose,
Black on White (1908). The 20th century also saw the rise of Gippius the playwright (
Saintly Blood, 1900,
Poppie Blossom, 1908). The most acclaimed of her plays,
The Green Ring (1916), futuristic in plotline, if not in form, was successfully produced by
Vsevolod Meyerhold for the
Alexandrinsky Theatre. Anton Krainy, Gippius's alter ego, was a highly respected and somewhat feared literary critic whose articles regularly appeared in
Novy Put,
Vesy and
Russkaya Mysl. Gippius's critical analysis, according to Brockhaus and Efron, was insightful, but occasionally too harsh and rarely objective. The 1910
Collection of Poems. Book 2. 1903–1909 garnered good reviews; Bunin called Gippius's poetry 'electric', pointing at the peculiar use of
oxymoron as an electrifying force in the author's hermetic, impassive world. Some contemporaries found Gippius's works curiously unfeminine.
Vladislav Khodasevich spoke of the conflict between her "poetic soul and non-poetic mind." "Everything is strong and spatial in her verse, there is little room for details. Her lively, sharp thought, dressed in emotional complexity, sort of rushes out of her poems, looking for spiritual wholesomeness and ideal harmony," modern scholar Vitaly Orlov said. Gippius's novels ''The Devil's Doll
(1911) and Roman Tzarevich'' (1912), aiming to "lay bare the roots of Russian reactionary ideas," were unsuccessful: critics found them tendentious and artistically inferior. "In poetry Gippius is more original than in prose. Well constructed, full of intriguing ideas, never short of insight, her stories and novellas are always a bit too preposterous, stiff and uninspired, showing little knowledge of real life. Gippius's characters pronounce interesting words and find themselves in interestingly difficult situations but fail to turn into living people in the reader's mind. Serving as embodiments of ideas and concepts, they are genuinely crafted marionettes put into action by the author's hand, not by their own inner motives." The events of October 1917 led to Gippius severing all ties with most of those who admired her poetry, including Blok, Bryusov and Bely. The history of this schism and the reconstruction of the ideological collisions that made such a catastrophe possible became the subject matter of her memoirs
The Living Faces (, 1925). While Blok (the man whom she famously refused her hand in 1918) saw the Revolution as a 'purifying storm', Gippius was appalled by the 'suffocating dourness' of the whole thing, seeing it as one huge monstrosity "leaving one with just one wish: to go blind and deaf." Behind all this, for Gippius, there was a kind of 'monumental madness'; it was all the more important for her to keep a "healthy mind and strong memory," she explained. After
Last Poems (1918) Gippius published two more books of verse,
Poems. 1911–1920 Diaries (1922) and
The Shining Ones (1938). Her poetry, prose and essays published in emigration were utterly pessimistic; the 'rule of beastliness', the ruins of human culture, and the demise of civilization were her major themes. Most valuable for Gippius were her diaries: she saw these flash points of personal history as essential for helping future generations to restore the true course of events. Yet, as a modern Russian critic has put it, "Gippius's legacy, for all its inner drama and antinomy, its passionate, forceful longing for the unfathomable, has always borne the ray of hope, the fiery, unquenchable belief in a higher truth and the ultimate harmony crowning a person's destiny. As she herself wrote in one of her last poems, "Alas, now they are torn apart: the timelessness and all things human / But time will come and both will intertwine into one shimmering eternity'." ==Selected bibliography==