Turgenev’s shorter fiction

I’m never quite sure what the difference is between the short story and the novel – whether the difference is merely a question of length, or whether there is something else involved. For if it is merely a question of word-count, the borderline isn’t clearly defined: where exactly is the demarcation line between the two? And if there is no clear demarcation line, how do we classify those works that seem too long for short story, and yet not long enough for a novel?

To resolve this issue, a third category was introduced – the novella. But this doesn’t really improve matters, as where, previously, there had been one undefined demarcation line, now there are two. And even if we know roughly – since all questions of taxonomy in these matters are inevitably imprecise – where these demarcation lines lie, we may question why they lie where they do, and not elsewhere. For instance, we can all agree that Conrad’s “The Secret Sharer”, say, is a short story, Heart of Darkness a novella, and Nostromo a novel. Yet, although we take the trouble to separate out these works, we lump  together Turgenev’s Fathers and Sons and Tolstoy’s War and Peace in the same category, even though the latter is some seven times as long as the former. It all seems so arbitrary that I can’t help wondering whether these classifications purely in terms of length serve any purpose at all.

So maybe it isn’t merely a question merely of length, but of scope. But if we follow this line of thought, we run into even greater problems:  length is, at least, quantifiable; heaven only knows what we mean by “scope”. And yet, it does seem reasonable to assert that War and Peace has a broader scope than Fathers and Sons: the former addresses a great many themes, and the latter only one. (Or, at best, only a few.) Tolstoy’s novel has a great many narrative strands and focal points of interest; Turgenev’s doesn’t. This is not to say that Turgenev’s novel is, for this reason a lesser work of art: a songwriter is not attempting to compose a symphony, and it would be foolish to judge a song and a symphony by the same criteria. But a distinction along these lines may, perhaps, give us an insight into why we feel it natural to distinguish between the short story (or the novella) on the one hand, from, on the other hand, the novel. The former contracts, focusing our attention on a single issue, or on a small handful of issues: the latter expands to take in more.

Such a definition does not, I fear, stand up too well to close scrutiny. Many of Chekhov’s stories, for instance, imply so much more than is directly stated, that they seem to have the scope of novels. On the other hand, a novel such as The Golden Bowl by Henry James spends its immense length focusing on the interactions of just four characters – although such is the significance that James finds in the course of his painstaking dissections, that the few focal points upon which he closes seem to imply an entire universe. In short, differentiating the short story and the novel in terms of scope is fraught with all sorts of difficulties and inconsistencies. But in discussing the short fiction of Turgenev, it is, I think, useful. For Turgenev’s literary imagination was such that it eschewed vast canvases, with its intersecting strands and multiple themes: he preferred limiting his focal points, concentrating on fewer things, and achieving, in the process, a unity and a perfection of form that is usually denied those writers whose scope is broader. Turgenev is, in short, a songwriter rather than a symphonist.

This is apparent even in his full-length novels. If many of Chekhov’s short stories seem like novels in miniature, Turgenev’s novels often give the appearance of long short stories. Indeed, I am not entirely sure why Rudin is counted as a novel, and The Torrents of Spring a novella: although I haven’t counted the words, they seem to be of similar length, and in neither is the scope particularly broad. In both, Turgenev deals with the theme of the sadness of life – of our inability, due either to fate or to the weaknesses in our characters, to seize happiness when we can, so all we are left with in the end is a regret for what might have been. This, indeed, seems to be a running theme in virtually all of Turgenev’s work, and it usually presents itself in the form of a sad love story. For Turgenev delighted in writing love stories: he had a natural gift for lyricism; he could write prose as exquisite as any nocturne by Chopin (and this lyricism survives even in translation); and he could describe with a disarming openness and poignancy the most tender and intimate of thoughts, feelings, sensations. The battlefield of Borodino may well have been beyond his range, but there aren’t many who could depict so perfectly the gentle, nocturnal musings of a pained and stricken heart.

If all this makes Turgenev sound a bit twee, perhaps, a bit precious, then yes, our modern sensibilities, hardened as they are by the abrasive and the garish, may well perceive his writings as such. But I can’t help thinking that that is our loss, and that we should, at least for a while, put the neon lights out of our minds so as better to perceive the softness of a moonlit night.

In the course of pursuing his theme of the sadness of unfulfilled lives, he strikes upon another theme that is often regarded as archetypally Turgenevian – that of the “superfluous man”, the man who, despite being intelligent and even gifted, is, nonetheless, for reasons not easy to articulate, curiously ineffective. Indeed, one of his novellas is actually titled The Diary of a Superfluous Man, and, once again, it takes the form of a love story – in this case, a rejected love. Both the title and the form recall Gogol’s “Diary of a Madman”, but the content could hardly be different. Gogol’s story is phamtasmagoric, garishly coloured, and nightmarish: Turgenev prefers pastel shades, gently probing into the seemingly unanswerable question of why a human, not noticeably deficient in any obvious way, should nonetheless be “superfluous”.

The theme of the “superfluous man” has political and social implications as well of course, but, while Turgenev explored these implications in some of his novels, I distinctly get the impression that he was drawn into political themes simply because, as an intelligent an living in those times, he could not very well avoid them; but that he was happier focusing on the personal, the intimate. In Asya, we see the narrator too indecisive to respond adequately to a love that is offered him: the narrator is ostensibly at the centre of the story, but, very subtly, it is the title character, Asya, whom we see purely through the narrator’s eyes, who is really at its centre: the focal point is not the narrator’s “superfluity”, as such, but the pain of rejection experienced by Asya.

First Love too is about unrequited love – in this case, of a teenage lad, unused to and puzzled by the sudden stirrings of the heart. It is often regarded, with good reason, as a perfect example of Turgenev’s art: the narrative line is clear, uncluttered, and elegant; the psychological depictions are acute; and, in terms of form, it is about as close to perfection as is possible. But perhaps the best of all – at least, the one that affected me most – is the late novella Torrents of Spring. This was one of Turgenev’s last works, and the narrator, like the author, is a man in his late middle age, and lonely. He tell of his youth, when he might have found the happiness that he now lacks, but which, through the weakness of his own character, he threw away even as it was within his grasp. The story itself is deeply poignant, and the storytelling is absolute perfection: the uncluttered elegance of the narrative line, and its sense of artless ease, could only have been achieved by the most refined and sophisticated artistry; and its evocation of sadness, regret, and of loneliness, continues to haunt the mind long after one has finished reading. Fathers and Sons is often held to be Turgenev’s masterpiece, partly, I suspect, because of its political and social implications, but I am not sure that his masterpiece isn’t The Torrents of Spring: here, Turgenev isn’t concerned either with politics or with society: he focuses instead on what, I think, interests him most – the vagaries of the human heart.

There are two novellas that aren’t love stories – Mumu, a heart-rending story of a mute serf (i.e. slave) forced by his unfeeling and uncaring mistress to kill his own dog, because its barking disturbs her. (By “mistress”, I don’t mean, of course, a woman with whom he is having an affair, but, rather, the woman who owns him, body and soul.) And there is King Lear of the Steppes, a late masterpiece, which tells a story the narrator had witnessed when still a young lad, and not mature enough to understand the significance of what he sees. It is a tale of a peasant family, told with Turgenev’s characteristically direct and uncluttered style. However, it lacks his usual lyricism: we have here, instead, a story of immense power. It is also bleak and pessimistic: the “Lear” of this tale, an aged peasant, does not even have the consolation of a Cordelia. Turgenev was not always the soppy romantic he is sometimes made out to be.


Turgenev is often ranked with his great contemporaries Dostoyevsky and Tolstoy, but this comparison does him no favours. For trying to compare Turgenev’s fiction with that of the other two is, essentially, comparing songs with symphonies: inevitably, the song is drowned out. But Turgenev’s voice, though quieter and less powerful, and, perhaps, more difficult to appreciate in our more abrasive times, remains potent. Certainly, few writers have conveyed with such artistry and refinement the sheer sadness of our unfulfilled human lives.


The translations I read:

“First Love and Other Stories” translated by Richard Freeborn, Oxford World Classics (contains The Diary of a Superfluous Man, Mumu, Asya, First Love, King Lear of the Steppes, The Song of Triumphant  Love)

“The Torrents of Spring” translated by David Magarshack, published by Folio Society (originally published by Hamish Hamilton)

A sentimental post to start the year

That there hath pass’d away a glory from the earth.

There comes a time in middle age when the Ghosts of one’s Christmases Past begin to outnumber even the most optimistic of estimates of the Ghosts of Christmases Yet to Come. Since I have long passed that tipping point, and the weight of Christmases Past lies so heavily in the balance, I trust I may be excused for focusing on the former rather than on the latter. And as I do so, it is hard not to feel, as Wordsworth did, that there has indeed passed away a glory from the world. Now, before I am accused of sentimentality – as is usually the case when I try to speak of such matters – let me expand a little.

Something has changed – something is very different now from what it had been in our childhood years, and the difference, as any smug commentator will tell you, is in what has changed in ourselves rather than in the outside world. Wordsworth – never the sentimentalist despite ignorant claims to the contrary – recognized this. The innocent brightness of a new-born day, he knew, is lovely yet. There’s no point asking where is fled that visionary gleam: it’s still there – we just can’t perceive it any more, and that’s all. It’s the way things are: no point lamenting the inevitable. But Wordsworth himself, though determined to find strength in what remains, could not help lamenting. We cannot, after all, stop feeling things merely because “there’s no point to it”.

One of the most touching of these laments is the poem “The Oxen” by Thomas Hardy, written in the darkest days of 1915, when he was an old man of seventy-five years, and when Europe, as if justifying the prophetic pessimism he had expressed in his novels years earlier, was in the process of tearing itself apart. In this wonderfully touching poem, Hardy looks back on childhood innocence and naivety; but the poem is not really about either: it is about one’s longing for a time when such innocence and naivety had been possible. There may not be any point to such longing, but we feel a great many things that have no point to them. That such longing is futile does not make it ridiculous, but, rather, imbues it with a profound sadness.

I find a similar lament in a piece that is often regarded merely as candy-coated decorative fluff – in the score of Tchaikovsky’s Nutcracker. It is, of course, a perennial Christmas favourite, to be wheeled out every year along with the crackers, the Christmas tree, the mince pies, and the Dickens; and few, I think, will deny its charm. But what frequently is denied is its profundity. Tchaikovsky himself, we are told, considered the subject matter to be too light, and although, being a consummate professional, he gave it his finest craftsmanship, what he withheld was his artistry. It is merely decorative, merely a bit of fluff.

I have never been able to reconcile myself to this view, as I find the music genuinely and very deeply moving. I can’t deny that it is full of music that is decorative; neither can I deny that its subject – a Christmas Party, a child’s subsequent entry into a world of fairy tales, and her journey to the Kingdom of Sweets – is very slight, even, perhaps, trivial. But I was very interested to read recently this excellent piece by music critic Gavin Plumley, in which he argues that The Nutcracker is a piece that deserves to be taken seriously. Whatever Tchaikovsky’s initial feelings about the nature of his commission, he argues, the composition of the piece was taken very seriously indeed, and not merely in terms of craftsmanship.

Although it’s always dangerous relating a work of art to the artist’s biography, it was good to have confirmation of what seems to me obvious from the music – that, far from being decorative fluff, it is a serious and deeply felt work, and a response to an emotionally shattering event (the death of Tchaikovsky’s sister). As Plumley puts it, “The Nutcracker undoubtedly poses much larger questions than is often suggested”. But what exactly those “larger questions” are is not obvious, and different listeners will have different views on this.

To me, these larger questions are not about mortality: Tchaikovsky kept that for his 6th symphony, a work that, for me, in many ways complements The Nutcracker. Neither is The Nutcracker, as is often suggested, about Clara’s progress from childhood to womanhood: true, the nutcracker become a handsome prince, but I can detect no eroticism in the music, nor any indication of Clara’s sexual awakening. Indeed, she and the Nutcracker Prince go to the Kingdom of Sweets, which hardly suggests leaving childhood behind. These are not what I see in this piece, although what I do see seems difficult to articulate.

One thing that never ceases to strike me about the score (the full score, that is, and not the series of bleeding chunks that form the suite) is a sense of tenderness, a sense of yearning, and a profound melancholy that seems quite at odds with its alleged light-hearted fluffiness. Is there anything in all music that is more tender or yearning than that beautiful passage at the start of the forest scene towards the end of Act One? Or what about the passionate longing in the Act Two pas de deux? (“How is it possible to make so much just out of a simple descending scale?” Britten had wondered.) The underlying seriousness of passages such as this bleeds, as it were, into the rest of the score, infusing even the most joyous of numbers, the most seemingly uncomplicated of childlike dances, with a sense of something more deeply felt – something more deeply interfused, as Wordsworth might have said.

The Nutcracker depicts childhood innocence and naivety, but, as with Hardy’s poem, these are not, for me at least, its central themes: at the centre of this piece there is, I think, our adult longing for childhood innocence and naivety. And this longing, Tchaikovsky knew as well as did Wordsworth or Hardy, is futile: no matter how fervently we may long, we can never return to our childhood state. Indeed, this state of blissful innocence may never really have existed in the first place. But that does not prevent us from longing for it. It is this sense of futility of such longing that infuses this otherwise joyous music with so profound an underlying sense of sadness: I find it almost heartbreaking in its poignancy. Longing for something that can never be attained is a familiar Romantic trope: in Wagner’s Tristan und Isolde, for instance, this longing was for erotic fulfilment; here, it is for a childhood that is for ever gone.

That, at least, is how it seems to me. Underlying the joyous festivities of The Nutcracker (for it is indeed joyous), I seem to hear a lament similar to what I find in so much of Wordworth’s poetry, or in Hardy’s “The Oxen”.

Tchaikovsky’s next great masterpiece, his last, was his 6th symphony – an unblinking stare into the face of death itself, and among the most shattering of any works of art, in any medium. If The Nutcracker is Tchaikovsky’s Song of Innocence (albeit innocence seen from the perspective of experience), his 6th symphony is his Song of Experience. They are two very different works of, for me, comparable artistic stature. While one looks back at the Christmases Past, evoking its joys but imbuing these same joys with the profound sadness for that which is lost, the other looks heroically and unflinchingly at what is Yet to Come. As another poet put it, we look before and after, and pine for what is not.

Happy New Year, everyone!

Greetings from my sickbed

It’s taking longer than I’d expected. After my recent operation, I thought I’d be more or less back to normal within a few weeks. Well, without going into tedious details, I am more or less back to normal – up to a point; but not up to the point where I can focus on serious reading, or engage my mind sufficiently to write blog posts. Random babblings such as this post I can just about manage, but anything more ambitious is currently beyond me.

But that itch for writing posts persists, despite my inability to put together anything too coherent. There is so much I’d like to read, and write about. Before my recent illness, I was reading the Penguin Classics version of the Mahabharata, which I was expecting to finish around this time: that’s currently on hold. Before that, I read a number of novellas by Turgenev, and was planning to write something on them here. Shortly after my operation, on the recommendation of Amateur Reader, I got myself Roy Campbell’s translations of four plays from the Spanish Golden Age: I thought I could focus on those during my recuperation, but that turned out to be over-optimistic. I guess they must all wait till later – after Christmas, perhaps.

I was also planning a post comparing the performances of King Lear by Michael Pennington, Anthony Sher, and Glenda Jackson. The first two I had seen earlier this year, and had tickets for the third. However, that Glenda Jackson performance for which I had tickets was just a few days after my triple bypass operation, and, though they were hot tickets that could easily have exchanged hands at far more than the price I had paid for them, this was hardly the foremost thing in our minds at the time, and I am afraid those tickets went to waste. Where the greater malady is fixed, the lesser is scarcely felt.

We did, however, get to see Don Giovanni about two weeks ago.  We had tickets for the Glyndebourne Touring Opera production, which was playing in nearby Woking. My fear was that I might fall asleep during the performance, but not only did I manage to stay awake, I loved every minute of it. (Although I do wish they performed the usual text that conflates the version originally performed in Prague, and the later version, with changes, that was performed subsequently in Vienna: here, they chose to perform the Vienna version, with the consequence that some of the most wonderful music – notably the gorgeous tenor aria Il mio tesoro – was missing.) It made me wonder again just what it is about this opera that makes it so great. Of course, the quality of the music is beyond compare, but this is not merely a great work of music, it is, self-evidently, a great opera – i.e. a great musical drama – and to this day, after some forty or so years of close acquaintance with it, I am not sure why. The last time I wrote about this work, I opined that the character of Don Giovanni is a complete blank: beyond a desire for constant sexual gratification, there is absolutely nothing to the character at all, and that any moral or philosophical depth that people see in him is but the projections of their own preoccupations on to what is essentially a blank screen. I hold by that still. But it leaves open the question of how it can be possible for a drama so dominated by so shallow a personage to achieve such profundity. I really do not know. That it is profound is beyond question,  but while I think I can explain, at least up to a point (since works of such stature can never be exhausted), what Le Nozze di Figaro and Cosi Fan Tutte are about, I find myself at a loss in trying to account for the greatness of Don Giovanni. It is little wonder that so many people across so many ages have projected on to the figure of Don Giovanni their own preoccupations: the idea that what exists at the centre of this immense work is but a vast vacuum is very difficult to take in.

Now, if I had been more my usual self, I could have made a decent post out of all that. But this will have to do for now I am afraid.

Whether my recent experience will change my blogging style I do not know. Maybe there will emerge from my chastening brush with mortality a less abrasive blogger, gentler and kinder, in keeping with the gentler and kinder politics we have recently been promised.  But then again, maybe not. We’ll have to wait and see. For the moment, I am trying my best to keep my blood pressure under control, and that means keeping away from political developments – both domestically and internationally; and keeping away also from blog posts and opinion pieces that I know will light my admittedly short fuse.

In the meantime, I would like to thank all of you who have sent me good wishes either in the comments section of this blog, or by e-mail. I know I have not responded to them individually, but they really are much appreciated. Sending good wishes may not seem like much, but it is: that there are people – many whom I have not even met – who are thinking about me when I’m going through a bad time really does count for a lot, and is very comforting. It is something I will remember, and hold dear. My sincere thanks to you all.

And have a very happy Christmas, and New Year. May you all enjoy to seasonal excess the food and drink that I, following medical advice, cannot!


“The Census at Bethlehem” by Peter Bruegel the Elder, courtesy of Musée des Beaux Arts, Brussels

The Argumentative Old Git is unwell

I know I sometimes have fairly long periods of inactivity on this blog, but none has been longer, I think, than the hiatus between my last post and this. Fact is, as the title of this post indicates, I have not been well. Well, it’s no secret, so I might as well spit it out … Two weeks ago I had a heart attack, and have since undergone open-heart surgery. I am now back home recuperating, but, as yet, am in no state, mentally or physically, to write new posts.

This is not the end of the blog. I am told I am recovering well, and that my current state of physical exhaustion and of mental torpor should not last too long. As and when I become better, I shall of course return to blogging. Till then, there’ll be no new posts, no responses to comments, nor replies to individual e-mails (of which I know there are some residing in my inbox).

My time will be spent in napping, in taking brief walks round the house, and in silent gratitude to those whose skill and care have saved my life.

Speak to you all later.

Jane Austen and pornography

Now that I have captured your attention with the title, let me get a few boring bits out of the way before getting on to the meatier part of the story. (Is “meatier” really the word I want to use here? Never mind – let it stay.)

I’m afraid that the Times is behind a paywall, so this link possibly won’t be of much use to most readers. But in case you are a subscriber of the Times, do please have a look at this. For the rest, I’ll summarise as best I can.

Jenni Murray, presenter of the BBC Radio 4 programme Woman’s Hour, and author of the recently published book A History of Britain in 21 Women, speaking at the Cheltenham Literature Festival, has advocated teaching children about pornography. She notes, quite rightly, that pornography is now all-pervasive in our society, and that we cannot get rid of it. Under the circumstances, she argues, it is better that children were to be educated on the matter, “so that at least those girls know and all those boys know that not all women are shaved, that not all women make that bloody noise”, and so on. In other words, to teach the children that what they see in pornographic films is but a fantasy.

This seems well-intentioned enough. Except that I don’t know that I would fancy being the teacher in one of these “analysis” classes.

For one thing, it is difficult to know how one can “analyse” pornography without being morally judgemental. Kant, I gather, had told us that each human being is an end in herself, or himself. I am no philosopher, but this does seem to me a splendid base on which to build our morality. Put simply, human beings are subjects, not objects, and are hence entitled to respect. In pornography, however, each human being is an object, and nothing more. Thus pornography is built upon a base that is inherently demeaning, and is, by definition, immoral. I am not sure how much more there can be to “analyse”.

Of course, it could be that Jenni Murray was quoted out of context, so I do not want to say much more here on this particular matter. But I do want to comment on her reference to Jane Austen, as that brings us close, I think, to one of the recurrent themes of this blog. Ms Murray is quoted as saying:

We give our kids Jane Austen to read and we say “OK, let’s analyse it, what is it saying and what does it mean?”

Why not put boys and girls together in a class, you show them a pornographic film and you analyse it in exactly the same way as you teach them to read the other cultures that are around.

Quite apart from the desirability or the morality of showing pornography to children, what strikes me here is the absurd notion that literary culture (of which Jane Austen is treated as a representative) and pornographic culture are merely two of many “cultures that are around”, and that, by implication, both are equally worthy of being taught, and that both can be analysed “in exactly the same way”.

But the works of Jane Austen should be taught not because they are representative of one of the many “cultures that are around”: they should be taught because they are amongst the finest products of our civilisation. That’s it. No other reason. If we do not believe that certain works of literature have inherent value that elevates them above certain other works of literature; and that the finest examples of literary culture civilise us and humanise us in a way that, say, the culture of pornography cannot; then there’s no point studying literature at all. We might as well just “study” pornography. In “exactly the same way”.

I’m afraid this is the kind of insulting nonsense one gets to when one embraces cultural relativism. What a wonderful future we envisage for our children! We cannot even communicate to them the peaks of our human civilisations, because we have stopped believing in such things ourselves.

The Duchess of Malfi violated

I generally try to ensure this blog is suitable for family reading, and, to that end, I try to avoid anything that may, in the words of Mr Podsnap, bring a blush to the cheek of a young person. However, WordPress provides me with the various items people have searched on to arrive at this blog, and it appears that someone recently found this blog by searching on the words “analization of Duchess of Malfi”.

I like to think this person had meant “analysis”. At least, I hope they did.

“La Regenta” by Leopoldo Alas

Late to the party, as ever. La Regenta by Leopoldo Alas, a massive novel written in the 1880s (i.e. slap bang in the middle of what is possibly my favourite era for literature – at least as far as novels are concerned), translated from the Spanish by John Rutherford (whose wonderful translation of Don Quixote I recently commented on), was nominated as a “group read” amongst various book bloggers. Now I know why I am so reluctant to take part in these group-reads: I am invariably way behind everyone else. However, undaunted by the 700 and more pages of sight-destroying print, I did dive in, and I am glad I did so. It proved an exhausting read, but sometimes, exhaustion can be a price worth paying.

Before I go on to put together my personal impressions – for that’s all these blog posts of mine are – I should direct the reader’s attention to some other very perceptive posts on this novel in other blogs. In no particular order:

A Commonplace Reader


Wuthering Expectations

Six Words for a Hat

Tredynas Days

(Please do let me know of any others I have inadvertently omitted, and I shall add them.)

I have gained much understanding from these blogs, and, in what follows, will be plagiarising without acknowledgement many of these bloggers’ ideas and insights.

Now that these preliminaries are over, let me dive in again – this time, to try to make some sense, hopefully, of this massive work. And I suppose I should add here what is known as a “spoiler alert”:

*** SPOILER ALERT: The following inevitably reveals some aspects of the plot of La Regenta ***


I once formulated a theory that characters in Russian novels have souls, but characters in French novels don’t. It seemed quite neat to me at the time, even with the modification I had almost immediately to make, to the effect that when Russian novelists do create characters without souls, they are shocked by their soullessness – in Gogol’s case, sufficiently so to draw attention to the fact in the title.

But a little more thought convinced me that I had best shelve my theory – at least, before someone brought up Andre Gide’s La Porte Étroite, or François Mauriac’s Thérèse. The problem is, I think, that I tend see Flaubert as an exemplar when it comes to French novelists, and easily forget that not all French novelists were so uncompromisingly cynical. But, for better or worse, when I think of the French novel, it’s Flaubert who comes first to mind. And although La Regenta is a Spanish rather than a French novel, Flaubert’s Madame Bovary seems to me to be stamped all over it.

This is not a very original observation. Indeed, it often seems that Alas had deliberately set out to invite comparisons with Madame Bovary. Once again, we have the central character, a woman, married to a ninny and suffocating in a provincial town; we have the townspeople – empty, vapid, pompous, shallow, trivial, self-regarding, venal, tedious, dull, corrupt – all depicted with great cynicism, and, frequently, a quite savage irony; and once again, we have a central plot involving adultery – adultery as a much sought-for release from all the frustrations of daily tedium, but which, inevitably, ends badly. The presence of Madame Bovary in the background can hardly be ignored, and Alas must, indeed, have been aware of it.

But of course, this is no mere re-run of Madame Bovary: that would have been pointless. For all the apparent similarities, there are significant differences – in the narrative technique, in the characters’ psychologies, and also, I think, thematically.

For one thing, this is a much longer novel: it is more than 700 pages in John Rutherford’s translation, and, if the print had been of a somewhat more reasonable size, I suspect it would have been nearer a thousand. This is the sort of length one would expect of epic novels – Les Misérables, say, or War and Peace; that so many pages are taken to narrate what is, in essence, a provincial and domestic story, the outline of which may easily be summarised in a few sentences, imparts to the reader – to this reader, at least – a sense almost of suffocation. We too seem, like Ana, the regenta (judge’s wife) of the novel’s title, to be inhabiting this endlessly tedious, soulless waste.

But one person, at least, does have a soul, and that is Ana. She is the only character in the entire novel whose soul is specifically referred to. In this, the novel is very different from Madame Bovary: there, Emma was as empty and as vapid as all the others, and the terrible irony was that her rebellion was every bit as shallow and stupid as that she was rebelling against. Here, in contrast, Ana really does have a soul, albeit a soul that is parched and empty; and she is in search of something – she barely knows what – that would provide her soul with sustenance.

But there seems to me to be an uncertainty here – an uncertainty that Alas carefully leaves unresolved. What really is the nature of Ana’s religious yearnings? Is it a mystical longing, or mere hysterical religiosity? Is it a search for spiritual grace? Or could it be that it is but a sublimated form merely of sexual desire? Could the cynicism of the narrator (whose voice may or may not be the voice of Alas himself – we can never be quite sure) extend so far as to see Ana’s spiritual yearning, and, by implication, all spiritual yearning, as no more than a craving for sex – an essentially animal craving that we dress up in fancy clothes to convince ourselves of our essential seriousness?

This was not, I think, among Flaubert’s concerns in Madame Bovary, but it seems to me here a major theme. This entire novel is drenched with a sense of often quite raw sensuality, which is all the more potent for being repressed: a glimpse of an ankle, the outline of a female form apparent behind a dress – the slightest thing, indeed – is enough to set off the good people of Vetusta into the most febrile imaginings, the most prurient fantasies. Don Alvaro Mesia, the local Don Juan, is celebrated and looked up to for his many conquests. In one particularly distasteful scene, Don Alvaro tells admiring members of the town’s gentlemen’s club of one of his many “seductions” – in reality, nothing short of rape. And how the assembled gentlemen of the club all lap it up! Physical sex, sensuality, is the focal point of all their aspirations, all their yearnings.

Amidst all this prurience, all this salaciousness, Ana’s spiritual yearnings and passions – generally regarded as a bit unseemly, as “overdoing it”, and, despite the example of St Teresa, as something not really appropriate for a lady, and a judge’s wife at that – may well be a yearning for something more beautiful, more uplifting. But the nagging suspicion persists that, at bottom, it may be nothing more than the same desire for physical sex that everyone else in the town seems to feel. Married to a man much older than himself, who does not sleep with her, and who treats her as a daughter rather than as a wife, Ana is, sexually, deeply frustrated; and, during that brief period when her sexual desires are satisfied, her spiritual yearnings seem altogether to disappear. But Alas – or his narrator, should the two be different – refuses to commit himself on this point. Perhaps because there can be no definite answer to this: the wellsprings of human motivation are, after all, obscure.

If it is at least possible that Ana mistakes her physical desires for spiritual yearnings, there is no doubt that Don Fermin, the canon theologian, makes the same mistake. He is introduced as proud and ambitious, strong, powerful, and virile. But he takes his calling seriously enough not to break his chastity. (At least, not with Ana: women from the lower orders- maidservants and the like – are fair game.) When he becomes Ana’s confessor, he falls head over heels in love with her: indeed, he becomes quite besotted. But he convinces himself, and convinces Ana, that theirs is a “spiritual” union. He is grossly mistaken. When Ana betrays him to form a less-than-spiritual union with Don Alvaro, the canon theologian’s reaction, too,is less than spiritual: it is, indeed, quite volcanic. Here, again, Alas’ fictional world diverges from Flaubert’s: the eruptive force of Don Fermin’s fierce passions has no place in the world of Madame Bovary.

The third member of the triangle here is, of course, the lover, in this case, the experienced “seducer” – and, indeed, rapist, as rape counted as “seduction” in this proper and moral society – Don Alvaro. He is a “man of the world”, as they say; Ana, on the other hand, has led a very sheltered life, both before and after her marriage. Once Don Alvaro gets the opportunity, he knows precisely what to do to get her into bed, to convince her that in him she would find the true object of her aspirations, her desires. She is putty in his hands. It is an expert seduction, to be sure, and how ironic it is that so high-minded a lady as Ana, so demure, so far above the salacious gossipmongering and sexual flaunting of the other ladies, should fall for someone such as Don Alvaro. But fall she does, and to Don Fermin, the sense of betrayal is earth-shattering: his entire being, which he had invested in Ana, collapses; his belief that he had with her a “spiritual union”, disintegrates. He could not have reacted more violently had he been her husband.

It is unusual to have a love triangle from which the husband is excluded, but the husband here, an elderly retired judge, seems almost completely sexless. Even when presented with evidence of his wife’s infidelity, he seems almost incapable of summoning up the passion that he knows he should, under the circumstances, feel. His interests lie elsewhere – in hunting, and in classical drama, from which he would delightedly recite the most passionate of lines, without being able to feel any of that passion himself in his real life. It would have been easy to have turned him into a mere comic figure, but, despite the unremitting cynicism of the narrative, he emerges – to me, at least – as curiously sympathetic: he is a man so immersed in his own little world, and so unthinkingly happy in it, and so utterly blind to anything outside it, that when that outside world intrudes into his own, he is lost. A nincompoop he may be, but this judge, so helpless because he is so incapable of judgement, does, I think, arouse more pity than disdain.

So this, then, is the story, and a fairly simple story it is too. And yet, it is of epic length. Indeed, I can think of many a novel whose content may be described as “epic” that are, nonetheless, much shorter than this.

The length is accounted for, I think, by the meticulousness of Alas’ approach. Not for him to give a rough impression of the town Vetusta (a fictionalised Orvieto), or to drop suggestions into the reader’s mind and leave it there: he has, meticulously, to bring the entire town to life, detailing its streets, its social institutions, its citizens, and give them all weight and solidity. And he delves into his characters’ minds – what they think, what they feel, how they view themselves and each other. Even minor characters do not escape his detailed scrutiny.

Of course, he knew that he was risking writing a very boring novel: it cannot be an easy thing, after all, to depict tedium without being tedious oneself. And in his constant use of irony – it is impossible to ignore the influence of Flaubert here – he further risks alienating the reader from the characters: irony, after all, invariably distances. But, although the novel is (or, at least, seemed to me) frequently suffocating, it was never dull. The sense of suffocation is, I think, deliberate: it is not enough to be told of the sense of suffocation felt by Ana – we have to experience it also. But tedium is kept at bay by the sheer polish of the writing, and by the vitality he manages to inject into even the most insignificant of the characters. Flaubert managed to make his readers interested in even someone such as Félicité (“Un Coeur Simple”), a character who, in real life, we’d probably find too dull to want to spend much time with; Alas has the same ability to arouse interest in characters who, in real life, are likely to arouse in us little but a sense of tedium. And, to be entirely honest, I’m not quite sure how either Flaubert or Alas pulls this off. But it is fascinating to see them do it.

The first of the two halves into which the novel is split is virtually all expository. The exposition is what we need to know for the story to make sense, and most writers try to get it out of the way as soon as possible, but not Alas: for him, the exposition is not merely there to make the story intelligible – it is for him as integral and as important a part of the novel as is the central drama. For his interest here is not merely in the principal figures of the drama, but also in the environment they live in, and in others who share that environment. These three hundred and fifty pages of the first part take us through only three days, but Alas has no interest here in giving an impression of time moving forward: what momentum there is comes from a sense of mass rather than of velocity. What matters here is not a sense of the story moving forward, but of the realisation of an entire town, of an entire body of people inhabiting that town. Even at the end of that first half, at a point where a great many novels would already have run its course and ended, we are given a detailed flashback telling us of Don Firmin’s mother, his birth, and his childhood: we are still, in other words, in the exposition.

As I finished the first part, I couldn’t help wondering how the novel would progress in the second. Tchaikovsky once said of Brahms’ violin concerto that Brahms had built a good, solid plinth, but, instead of placing a sculpture on it, he had merely gone on to create yet another plinth. Although I have the temerity to disagree with Tchaikovsky on this point, that does seem to me as striking image. In the first part of the novel, Alas had, indeed, created an immensely strong expository plinth; but what was he going to put on top of it? Would his focus still be on mass rather than on velocity?

The focus does indeed alter in the second part, but Alas was too fine a writer to change gears too suddenly. But slowly, almost imperceptibly, the central characters and their drama become increasingly prominent, increasingly take centre stage. We find, to start with, that each new chapter, though beginning with some other set of characters, inevitably gravitates by the end towards Don Firmin, Don Alvaro, or to Ana. After a while, chapters begin with these figures, and they begin to stand out more strongly in relief from the others. The pace gathers slowly, but the cumulative effect, though still carrying more mass than speed, is tremendous. And the climactic section, prepared for so meticulously and over so long a span, does not disappoint: all the passions that had been simmering so long under the surface seem suddenly to explode. The effect is tremendous.


La Regenta would not have been possible, I think, had Madame Bovary not been written, but, despite the many parallels, Alas’ concerns are different from Flaubert’s. Where Flaubert shook his head sadly at the sheer futility of all human activities, and at the humanity’s desire to transcend the limits imposed by human stupidity, but its inability, because of that very stupidity, to do so, Alas was more concerned with spiritual aspirations in a doggedly unspiritual world, and with sexual desires in a society that, though fascinated by sex, represses these desires, so that eroticism degrades into mere prurience. And he wonders to what extent the two are indeed one and the same thing – to what extent our spiritual yearnings are but sublimated forms of our animal appetites. He is interested also in human passions that, however we try to hide them under civic structures and civilised customs, refuse to remain hidden. The result is a novel that is not, perhaps, the easiest to read, but is worthy to take its place amongst the finest products of a most illustrious literary era.

[8th October,2016: edit made to correct a misleading passage regarding the plot.]