Posts Tagged ‘Turgenev’

“Smoke” by Ivan Turgenev

Smoke by Ivan Turgenev, translated by Michael Pursgove, published by Alma Classics

*** SPOILER WARNING: This post inevitably reveals some details of the plot ***

I actually remember well the first time I read Turgenev’s Smoke: it was shortly before the UK release of Woody Allen’s Manhattan in 1980. I remember watching he film and being struck by how similar the storylines were. In both, there’s a male protagonist (aged around thirty in the novel, but a bit older in the film); a very young lady to whom he is attached; and a far more sophisticated lady, who is closer to his own age, with whom he falls in love, and for whose sake he turns his back on his younger love. And the storylines develop in much the same way. I suppose it is a fairly standard storyline, and I am certainly not accusing anyone of plagiarism. And it is the sort of storyline one comes to expect from Turgenev: the flowering of love, innocence betrayed, the vagaries of the heart, regret, missed opportunities, sorrow, unhappiness brought upon one’s own self by one’s foolishness and lack of moral purpose … it’s all present and correct. What matters, of course, is not the storyline as such, but what is made of it.

What Turgenev makes of it seems to me a gentle, charming love story, nostalgic and melancholy, and aching with wistfulness. Yes, we’ve all been there before. Possibly, after the greater depths broached in his previous novel Fathers and Sons, we may have been entitled to expect something a bit more thematically ambitious. But, then again, art is not to be judged on its novelty alone: there’s always room for yet another wistful love story.

But what surprises nowadays is that a novel so seemingly inoffensive as this should, at the time, have caused such a political storm. Fathers and Sons had done the same, of course, but there, many of the themes had been explicitly political. How is it, one wonders, that a book so apparently innocuous, written by a writer who insistently aligned himself with moderation in all things – moderation not out of indecisiveness or pusillanimity, but because he felt it his moral duty to avoid extremes of all sorts – should have caused such controversy? Perhaps my inability to answer that question indicates my inability to understand adequately the Russian mind of the nineteenth century, and the fury of the entrenched battle lines then drawn between West-looking liberalism, and the Slavophilism that rejected the West, and looked for salvation within the traditions of the Mother Russia. No-one seemed to deny that salvation, of some sort of other, was needed: but there was no agreement on where it was to be found. Turgenev’s gigantic contemporaries, Dostoyevsky and Tolstoy, went their own extreme ways: Dostoyevsky rejected the idea of a brotherhood imposed from above, and seemed to favour a brotherhood that could only spring spontaneously from below, in the traditions of the Russian Orthodox Church – although, given the multiplicity of voices to be found in his novels, no single idea seems able to keep its shape intact for very long; Tolstoy, meanwhile, seemed to turn towards a sort of Christian anarchism. Both geniuses were touched with madness. In contrast, Turgenev seems the most level-headed of them all – no mean feat given the untrammelled lunacy all around him. Perhaps this is the very reason why his works attracted such opprobrium.

But what seems particularly strange, given the intense controversy of the time, is how small a part politics seems to play in Smoke in the first place. In Fathers and Sons, the whole thing did turn on the conflict between different perspectives on the world, and, by implication, different politics: but here, even that seems to be absent. Turgenev does, it is true, introduce some reactionary aristocrats, and satirises them; but he introduces a group of radicals also, and similarly satirises them. These are not, frankly, the most memorable sections of the novel: Turgenev’s gifts for satire, certainly compared to, say, that of Gogol or Dostoyevsky, seem distinctly limited. And, indeed, so little a part do these scenes play in the novel, and so far are they from what I take to be its central themes, one can’t help wondering whether it would have been better without these scenes. For Turgenev was at his best, it seems to me, with smaller canvases – in his short stories and novellas: why expand the size of the canvas for no particular reason?

For the central themes of this novel is neither liberalism nor conservatism: indeed, it is not politics at all. It is about the mistakes one makes in life; it is about being led astray by one’s emotions, by the weakness of one’s moral purpose, by the inability to perceive matters truly, as they are. And with these themes, which I used in my Dostoyevsky-and-Tolstoy-obsessed youth to dismiss as slight, Turgenev was very much on home ground: no other author has ever conveyed with such delicacy and lyricism the sadness of it all. Of course, Turgenev had dealt with themes before, and, in his late novella, The Torrents of Spring, he addressed them again: but, despite what I may have thought in my youth, these themes are not slight, and are worth revisiting. We do not, after all, criticise Monet for painting those waterlilies so endlessly.

The action takes place in a spa town in Germany, and the drama is played out amongst expatriates. The protagonist, Litvinov, is betrothed to Tatyana, a name that to any educated Russian would instantly conjure up Pushkin’s Eugene Onegin. And, like Pushkin’s Tatyana, Turgenev’s Tatyana is young and inexperienced, but also perceptive and intelligent, and possessed of a moral purpose that Litvinov clearly lacks. The third point of this triangle is Irina, whom Litvinov had loved some ten years earlier, but who had been married off to a wealthy aristocrat. (As ever, Turgenev fills us in on the past with a quite leisurely flashback.) Irina is still married, to a husband she does not care for, and, despite his feelings for Tatyana, Litivinov’s old love for Irina again wells up. Turgenev, as ever, conveys these subtleties of the heart with the most delicate of touches. He introduces another character, Potugin: he, too, is in love with Irina, but he is resigned to his passion remaining unfulfilled; and he follows round Irina and her husband wherever they go, asking for nothing, and receiving nothing. He is, I suppose, an image of what Litvinov may himself one day become: no matter how much we may extol love, there is no reason or logic in human passion, and it could, Turgenev knew, be deeply humiliating.

Once we strip away the politics from this novel – and it is easily stripped away – what remains is another sad and gentle love story. It would be easy to mistake this as slight, as I did once, but it isn’t. The vagaries of the human heart are always important, and always worth revisiting.



“The Age of Innocence” by Edith Wharton

*** SPOILER WARNING: Please note that although the following does not focus on the plot of the novel, some elements of the plot are inevitably revealed. ***


First of all, the title. Wikipedia tells me that the title is ironic. Perhaps. But if so, it is a rather unsubtle and heavy-handed irony, and somewhat at odds with the subtlety and lightness of touch that are apparent in the novel itself. The title of Wharton’s earlier novel, The House of Mirth, had certainly been intended ironically, but that was very caustic in tone, almost bitter and angry; this, on the other hand, is far gentler, and far more genteel in its manners. So let us, for the moment at least, take the title at face value: let us assume that Wharton is, indeed, depicting an Age of Innocence.

But whose innocence? The two principal characters, Wayland Archer and Ellen Olenska, though both relatively relatively young, are not in the first flush of youth; and neither are they sexually inexperienced. These do not preclude innocence, of course, but if Wharton intends the “innocence” of the title to apply to these two principal characters, then we must look beyond what is seen merely on the surface.

Or perhaps the “innocence” applies to May Welland, Wayland’s fiancée and subsequently his wife. This is possibly more likely, as she really is, at the start of the novel, very young, and inexperienced. However, despite being one of the major participants in the drama, she is rarely allowed to occupy centre-stage, and she plays a quite shadowy (though intriguing) role throughout. One should not rule her out, though: her role, though shadowy, proves vitally important; and throughout the novel, despite her youth and experience, she embodies all the values most prized by the society these characters inhabit: formality, decorousness, correctness. And if the innocence of the title applies to her, it applies also to the society that she and her powerful family represent. And perhaps this isn’t intended ironically either.

The society Wharton depicts is the same society she had depicted earlier in The House of Mirth – the aristocracy of East Coast America, some time late in the 19th century. In the earlier novel, Wharton’s depiction had been quite acrimonious: there’s a sense almost of anger in her portrayal of the various cruelties and hypocricies of a society that, for all its formal and decorous surfaces, heartlessly crushes and destroys the novel’s tragic heroine Lily Bart. However, that earlier novel had been published in 1905; The Age of Innocence, on the other hand, was published in 1920, on the other side of the Great War, when all the old certainties seemed precariously balanced on the edge of extinction, and all values – moral, social, aesthetic – seemed in danger of being turned upside-down. Under the circumstances, it was perhaps not unreasonable to see what had gone before, for all its manifold shortcomings, as being, indeed, an “age of innocence”.

The plot itself is fairly straight-forward: one may go so far as to call it a “standard plot”, ready-made and off-the-shelf. A man, no longer very young but not yet middle-aged, is engaged to a younger woman who is innocent and virginal; but he falls for a more experienced woman who is closer to his age, and a passion develops; and it all ends unhappily. This is the blueprint for any number of Turgenev stories. Indeed, there is more than a whiff of Turgenev to all the proceedings, right down to a nostalgic and regretful epilogue that takes place many years after the main events. And we cannot help but ask ourselves what Wharton was thinking of, at the very time when modernism was on the ascendency and the air was suffused with the excitement of the new, writing a novel of a kind that could very easily have been written some sixty or seventy years earlier. Was it a mere act of defiance, a mere extolling of the values of the past, aesthetic and moral, in the face of their likely demise?

I think that is certainly the case, but only partly. Wharton’s aesthetics and morals were, I think, by nature conservative, but not blindly so. The society she depicts here is still a society of cruelty and hypocrisy: it still values outward show and formality higher than emotional needs, and stability above individual fulfilment. And if someone’s individual needs threaten this stability, then they are crushed. Wharton is still very much aware of all this. At the centre of this novel, after all, is a profoundly sad love story: the love, which grows into a passion, is never consummated, and the two lovers end up apart from each other, living out lives that are empty and hollow. All this Wharton knows; and, what is more, she is sympathetic. And yet, the society which could do all this, the age in which all this could happen, where the turbulence of the inner life is drained to maintain the unruffled nature of the surface, are still, Wharton seems to insist without irony, an innocent society, an innocent age. Social stability may indeed come at a great cost, but at a time when everything seemed up in the air, and the world itself seemed on the verge of turning upside-down, this stability, though dearly purchased, is not something to be easily dismissed.

And if this society is itself essentially innocent, then its representative in this novel (in the sense that it is she who acts to maintain society’s values), May Welland, is also innocent. But this innocence is more complex than it may at first sight appear to the reader. It is certainly more complex than it appears to Newland, who becomes her husband: towards the end of the novel, he is taken by surprise on hearing that, shortly before her death, she had told their son that he could rely on his father, as his father had already made the greatest sacrifice for the sake of his family. In other words, she had known what her husband had felt about Ellen Olenska: she had known the extent of his passion for her, and how much his sacrifice had cost him. And if this knowledge had occasioned in her grief and pain, both had been hidden so perfectly, that not even her own husband had noticed. The external surfaces must, at all costs, remain unruffled: and if her husband has to deny his passion towards this end, May has to deny her injury.

We also cannot help wondering whether Wayland had also underestimated her earlier. During their engagement, she had suggested postponing the marriage, so as to give her fiancé the opportunity to change his mind, should he so wish. Wayland had assumed that May had been thinking of a former flame of his, and he had no worries on that score. But, given how badly he had mistaken May throughout his long marriage to her, it seems likely, in retrospect, that he had mistaken her in this also – that, in truth, May had known all along, possibly earlier than he had done himself, of the true nature of his feelings for Ellen. May, for all her innocence, plays her hand perfectly, much as Maggie Verver plays her hand in Henry James’ The Golden Bowl: May tells Ellen that she is pregnant before she is sure of the fact, and, in effect, packs Ellen off, leaving Wayland for herself. May is utterly victorious. We may ask whether she is happy, or emotionally fulfilled by her victory: perhaps not. It is hard to discern what emotional fulfilment there can be when one is married to someone who, one knows, is deeply in love with someone else. But to May, as to the powerful society family she comes from, social norms and formalities, social stability, all take precedence over mere individual fulfilment. And if Wayland has to sacrifice his inner self to this end, so does she. And all of this, Wharton insists, is indeed innocence.

May Welland is rarely in the forefront of the novel, but the more I think about this, the more important her role appears to be. Shadowy though her presence is, it is her actions in the background that determine the outcome. The novel may be read simply as a sad love story; and as such, it is as exquisite as anything by Turgenev. But while it portrays unfulfilled lives with great sympathy, it also raises, it seems to me, uncomfortable questions on whether the price to be paid for personal fulfilment is a price that is worth paying. The gentleness and, indeed, the gentility of the writing cover matters considerably more disturbing.

“Don Juan” by Molière

[All excerpts from the play are taken from the translation by John Wood, published by Penguin Classics, 1953]


Molière’s version of Don Juan appeared in 1665, only thirty-five years after Tirso de Molina’s, but it seems to inhabit a quite different world. It seems a more civilised world, more refined; and Don Juan is no demonic force of nature here, as he had been in the earlier play – no id stripped of its superego: rather, he seems, if anything, a thoughtful young man, a man who takes the trouble to think about, and to justify, his incessant womanising:

Let fools make a virtue of constancy! All beautiful women have a right to our love, and the accident of being the first comer shouldn’t rob others of a fair share in our hearts. As for me, beauty delights me wherever I find it and I freely surrender myself to its charms.

Not merely does he present his womanising as a virtue rather than as a vice, he sees the women as the victors, and himself as the vanquished – as the one who “surrenders”. Now, of course, this could be, and is, indeed, likely to be, mere self-delusion, but the fact remains that he actually believes it.

Come what may, I cannot refuse love to what I find lovable, and so, when a beautiful face is asking for love, if I had ten thousand hearts I would freely bestow every one of them.

What is generally seen as self-centredness, and lack of empathy for the feelings of others, Don Juan sees as generosity. And this leaves open the question: does Don Juan really not see the grief and the heartache that he causes? Seemingly not. When he encounters Elvira, the woman he had married and had subsequently deserted, he fobs her off with an absurd reason for having left her. It’s not so much that he is lying: not only does he not himself believe what he is saying, he does not expect Elvira to believe it either. Molière, like da Ponte and Mozart after him, endows Elvira with genuine tragic dignity and nobility of character, and Don Juan’s callous treatment of her cannot but leave a nasty taste in the mouth. But Don Juan is, nonetheless, being true to himself. “The whole pleasure lies in the fact that love isn’t lasting,” he says at one point. Love is transient. He accepts that as a fact; he takes pleasure in this fact; and he cannot hold himself responsible if others do not see this fact as clearly as he does. Love isn’t lasting; life isn’t lasting; so why not accept these truths, seek what pleasure these truths bring us, and not burden ourselves with arbitrary moral rules that make us so unhappy in our temporary existence?

For Molière’s Don Juan is a rationalist. His servant, Sganarelle, describes him in the opening scene as a man who believes in neither “Heaven, Hell, nor werewolf”. At one point, Sganarelle, tries to pin down what exactly Don Juan believes in:

Sganarelle:  Do you really not believe in Heaven at all?

Don Juan:  Suppose we leave that alone.

Sganarelle:  That means you don’t. And hell?

Don Juan:  Eh?

Sganarelle: No, again! And the Devil, may I ask?

Don Juan:  Yes, yes.

Sganarelle:  No more than the rest. And don’t you believe in a life after this?

Don Juan:  Ha! Ha! Ha!

Sganarelle [aside]: This chap will take some converting! [To Don Juan] Now tell me this – the Bogy Man – what do you think about him?

Don Juan:  Don’t be a fool!

Sganarelle:  Now, I can’t allow that. There’s nothing truer than the Bogy Man. I’d go to stake for that. A man must believe in something. What do you believe?

Don Juan:  What do I believe?

Sganarelle: Yes.

Don Juan:  I believe that two and two make four, Sganarelle, and that two fours make eight.

And suddenly, we find ourselves in the world of Turgenev’s Bazarov, who knew only that two plus two made four, and that all else is nonsense. This is the truth, this is how things are. Don Juan has happily embraced this truth, and delights in it; and if others cannot do so, then so much the worse for them: Don Juan cannot hold himself responsible for the follies of others.

But, in Molière’s version, Don Juan is by no means a man devoid of morals. When he sees a man set upon by robbers, he feels honour-bound to help protect the man from his assailant: one doubts whether de Molina’s Don Juan or Mozart’s Don Giovanni would have cared. This Don Juan is not amoral; but his morality cannot encompass the irrationality of desiring that which is not, and that which cannot be – of desiring Eternal Love, or Eternal Life.

But one cannot deal with human affairs without taking the irrational into account. Elvira’s continuing to love Don Juan, the man who had so heartlessly deserted her, is no doubt irrational, but we do not, as Don Juan does, scoff at her for doing so: rather, we find in her devotion, misdirected though it is, a nobility and a pathos, and even a tragic dignity. That may be irrational, but in all human affairs, irrationality exists, whether Don Juan chooses to accept it or not. And when irrationality does indeed irrupt into Don Juan’s life, he is troubled by it: when he invites the Commander’s statue to dinner, and the stone statue nods in response, Don Juan is momentarily speechless, and then, after a pause, can only say:

Come on. Let us get out of here.

Later, he claims it was but a trick of the light. His sense of the world cannot accommodate life inhabiting that which is not flesh and blood, any more than it can accommodate human desire for that which does not exist. As with Bazarov, when two and two stop making four, he is out of his depth.

But when the statue finally comes to drag him to a Hell in which he does not believe, Don Juan shows genuine courage. I doubt de Molina’s Don Juan or Mozart’s Don Giovanni show much courage here: since neither has the imagination to feel fear, neither has any fear to overcome. But with Molière’s Don Juan, it is different, for Molière presents Don Juan not as some phenomenon of nature, but as a human. And, being human, he is susceptible to fear, and also capable of courage. Indeed, I cannot help feeling that, despite all Don Juan’s manifold flaws and shortcomings, Molière couldn’t help liking him: he certainly humanises him in a way that neither de Molina nor Mozart does.

This is a feeling I often get with Molière, although, given how long it has been since I last read through his plays, I should really go through them again to check my impressions. But certainly, when I last read these plays, I distinctly got the impression that, despite showing us with a thoroughly unsentimental clarity all the various inadequacies of humans, he couldn’t help liking them. Of course, there are a few, such as Tartuffe, who are probably beyond the pale of human sympathy, but, from what I remember, Molière had no scorn or disdain for those who are duped by Tartuffe: he regarded them, as he did Alceste the misanthrope or Harpagon the miser, with no bitterness, but, rather, with a gentle and amused tolerance. The follies of mankind are things in which we all have a part, and that leaves little room for anger or for bile.

And I can’t help sensing a gentle humanity in Don Juan as well. This is not to say that Molière cannot see the sufferings brought about by Don Juan’s actions, but the features of the character of Don Juan are certainly softened. The killing of the commander, say, that both de Molina and Mozart present onstage, here takes place before the action starts: the exact details of that killing are not given, but, given Don  Juan’s impulsive generosity in running to the aid of a stranger assailed by robbers, we are happy to believe that he is far from a cold-blooded murderer.

Molière emphasises also the warm and easy relationship between Sganaralle and Don Juan – to such an extent, indeed, that I was more than once reminded of Don Quixote and Sancho Panza. Of course, Sganarelle says that he knows his master to be a scoundrel, but only stays on with him out of fear, but that is belied by the many scenes they have together: there is not the slightest hint of tyranny on the part of Don Juan, nor fear on the part of Sganarelle. In the opera, da Ponte and Mozart made more of the servant’s vicarious enjoyment of his master’s conquests, and of the co-existence of this vicarious pleasure with a certain sympathy for his master’s victims, but Molière stops short of venturing into those psychological depths: in this play, the warmth of the relationship between the two is clear, and is a striking departure from the somewhat harsher dramatic world presented in Tirso de Molina’s play.

But – inevitably, given the story – all the essential gentleness of Molière’s drama cannot camouflage that whiff of sulphur, of hellfire.  Don Juan, who believes in this world and this world only, a world of flesh and blood where two and two make four and twice four make eight, is finally overcome by an irrational force that, far from being flesh and blood, is animated stone. Once again, from what I remember from my previous readings, Molière was usually gentler to his other flawed protagonists, but this is one aspect of the story from which there is no getting away. Which makes this play, I think – despite all the laughs (and it is very funny, even in translation) – the closest Molière has come to tragedy.

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, and, 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 man 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)

Future reading plans: Wagner, Ibsen, “The Mahabharata”, and other matters

I am not at all sure why I make plans for reading. I never stick to them anyway. Something always pops along that takes my fancy, and, like the best laid schemes of mice and men, all my calculations gang aft agley. Which reminds me: I have never actually bothered looking up what “aft agley” literally means. But whatever it means, that’s where my best-laid schemes invariably gang.

I realise also that the time for making plans is at the start of a new year, but I have always thought that a bad custom, as, quite apart from anything else, the gentle inebriation that is so salient a feature of the festive season is hardly conducive to sensible planning: whatever plans are made at such a time are likely to gang very much aft agley much more quickly than plans made in a more sober frame of mind.

In any case, some reading plans do need to be made now. I have just finished La Regenta by Leopoldo Alas (of which more in a later post) – a deeply impressive novel, but, at seven hundred and more pages of sight-destroyingly small print, it took me over three months to read. (I never was a particularly fast reader, and I seem to be slowing up in my old age.) Now that it is finished, I can’t help but feel a sense of freedom. This is not to disparage Alas’ novel, which really is magnificent, but, rather like the ageing roué whose eyes wander even while engaged in a fulfilling monogamous relationship, I couldn’t help looking longingly at all those unread titles, both on my bookshelf and in bookshops, as well as at various old flames whose charms I find myself keen to revisit.

Not that the relationship with La Regenta had been strictly monogamous: there were, as ever, clandestine assignations with various poems and short stories, and, between the two parts of the Alas’ novel, a serious fling with Tony Harrison’s version of Aeschylus’ Oresteia (of which, too, there will be more in a later post). And now that I have parted company with La Regenta, I am currently engrossed in Roger Scruton’s new book on Wagner’s Ring Cycle, which, despite its somewhat cheesy title (The Ring of Truth – whose bright idea was that?), is a fascinating read. I am not sure yet whether I should write a post on this: the themes of the Ring Cycle, and Scruton’s interpretations of them, though lucidly explicated, are so complex, and lead to so many areas of thought that are to me relatively new, that I don’t know I could express very much in a post beyond merely a partial understanding. But perhaps it’s worth recording even my puzzlement: sometimes, the very act of posing questions to which I do not know the answers can lead to a better understanding.

One may certainly argue that, like any major work of art, the Ring Cycle, at least to an extent, is intended to puzzle: life, after all, is puzzling, and any work of art that seeks to address life seriously has to convey something of its profound mysteries. One understands such works not by plucking out the heart of their mysteries – even if such a thing were to be possible – but, rather, by coming to some sort of understanding of, and a settlement with, the nature of the mysteries depicted. As I read about the profound mysteries addressed by Wagner, I cannot help but make connections. The connections with The Oresteia are obvious: I have long been aware of (though I haven’t yet read) Michael Ewans’ thesis (referred to in Scruton’s book) that the Ring Cycle is a sort of inverted Oresteia – that where The Oresteia consists of three tragic dramas followed by a satyr play (now lost), the Ring Cycle consists of a satyr play followed by three tragic dramas; and where Aeschylus depicts the emergence of civic society and the concept of law from the primeval murk of our unreasoning instincts, Wagner depicts the very fabric of law and of civic society collapsing under the weight of its internal contradictions. (It’s all very complex, and perhaps I should allow these ideas to settle in my mind for a while before exhibiting my ignorance and lack of understanding for all to see on this blog.) And there are two other connections as well that Scruton doesn’t mention, but which, since my own mind is already saturated with certain things, I could not help making. One was with the novels of Dostoyevsky; the other, with the plays of Ibsen.

Now, Dostoyevsky I have waffled about a few times on this blog, but, in all the six and more years this blog has been going, I have rarely touched on Ibsen. I am not sure why, since Ibsen is within the foremost circle of writers whom I most value. Not his early plays, which are conventional and rather stiff and boring historic dramas, and which would be utterly forgotten now had he not gone on to write greater stuff; but, say, from The Pretenders onwards. The Pretenders is the last and by far the best of those early plays, and, while I don’t think it matches some other historic dramas such as, say, Georg Büchner’s Danton’s Death, it is, nonetheless, a play not unworthy of a great dramatist. But then, something strange happened. Ibsen, freed by a government grant from hack-work in the theatre, wrote two masterpieces – Brand, and Peer Gynt. Heaven only knows where these plays came from: nothing he had written earlier would have led one to believe that he was capable of this. These two plays were written to be read rather than performed – they are both way too long for a single evening in the theatre, and need to be cut for performance – but Ibsen seemed to have the theatre in his blood: even when not writing specifically for the stage, he couldn’t help but write works that were thrillingly theatrical. Despite some notable later attempts to revive verse drama (by Yeats and Eliot, for instance), these were the last great verse dramas. Things were changing, and Ibsen was at the forefront of these changes. But if these plays do indeed mark the end of verse drama (and I realise that some may disagree with my contention), then the genre died with a bang rather than a whimper: I personally do not think there has been drama so powerful since Shakespeare.

Then, curiously, Ibsen devoted several years of his life writing a very exotic two-part drama Emperor and Galilean, about the Byzantine emperor Julian the Apostate. Ibsen himself felt – at least at the time – that this was his most important work, and I have never been able to figure out whether this indeed is a key work in his oeuvre, or whether it is a mistake, an aberration – a wrong turning that he afterwards rectified. I really ned to revisit these plays, and read them carefully: they seem such an anomaly in the context of his other work – but it could be that I have not yet come to an adequate understanding of them.

But other things were brewing in Ibsen’s mind. And while these other things were brewing, Ibsen kept the pot boiling with a comparatively light work – the comedy The League of Youth. But then followed those twelve great prose dramas, from The Pillars of Society to When We Dead Awaken, that Brian Johnstone – not entirely convincingly, to my mind – describes as “The Ibsen Cycle”. Ibsen himself, towards the end of his life, referred to these plays as a cycle, but it seems to me highly unlikely that they were initially conceived as such, and, other than these works being linked by similar themes, I cannot really detect much of a unity. But the thematic unities across these plays are themselves of interest, and, cycle or not, reading them in chronological order – and keeping in mind Brand and Peer Gynt, which are in many ways harbingers of these late plays (although they are much more than that also) – should, I think, be rewarding. For if we do regard these twelve plays as a single unified cycle (and I am prepared to be convinced that they are), then they may well challenge Wagner’s Ring Cycle as the most insanely ambitious artistic achievement of the nineteenth century.

So that is what I intend to do: over the course of next year, I shall read, in various translations, all the plays of Ibsen in chronological order, starting with The Pretenders, and hopefully, in the process, come to a better understanding of Ibsen’s developing artistic vision. And, of course, record my thoughts here for anyone who cares to read them. If, after all, this blog is primarily about those things that are dear to me, it seems crazy giving such short shrift to Ibsen.

But Ibsen is for next year. I have another scheme that I most certainly hope won’t gang aft agley, and which should keep me busy between now and the end of the year. I want to read The Mahabharata.

I don’t think there has ever been a time within the reaches of my memory when I haven’t been at least aware of the stories of the Ramayana and the Mahabharata: growing up as I did in an Indian Hindu family, these are things that enter the bloodstream at a very early age. I remember the comic strip books I had retelling some of the stories from these two national epics: I was introduced them at so early an age that I did not even bat an eye when Draupadi simultaneously married five brothers. But these stories did not enter the bloodstream fully: when I was five years of age, I left India and came to Britain, and exchanged the stories from The Ramayana and The Mahabharata with Greek myths, Arthurian legends, Bible stories. Inevitably, a residue from early childhood remains, but I now want to come to a better understanding of all this. A few years ago, I read Ashia Sattar’s abridged translation of TheRamayana, and was surprised by the extent to which Valmiki’s original version deviated from the stories I had taken in. I suspect it will be much the same with The Mahabharata.

Not that I am going to read the whole thing. Unlike The Iliad or The Odyssey, The Mahabharata is not a unified work: Sanskrit scholar Wendy Doniger refers to it as a sort of Wikipedia of the ancient world, with various voices adding to it over time. What we have now is, effectively, a series of accretions overlaying whatever may originally have been the core, and, as is to be expected, not all the accretions are equally of interest – at least, not to a casual reader such as myself. Under the circumstances, abridged editions in which the wheat is sorted from the chaff by expert hands are to be welcomed rather than regretted. So, to this end, I have got myself the single volume edition in Penguin Classics, translated by John Smith (an appropriate name for the translator of a work created by anonymous writers); a much-acclaimed verse retelling by Carole Satyamurthi, published by Norton (if what Carole Satyamurthi has done for The Mahabharata is in any way comparable to what Christopher Logue did for The Iliad, it would certainly be worth pursuing); and, finally, W. J. Johnson’s translation of the eleventh book of The Mahabharata, published by Oxford University Press – one of the shortest, but, I gather, among the most significant books of the massive epic. I doubt I’ll ever be a scholar of The Mahabharata, but reading this books will, at least, acquaint me with one of the major works of world literature – one that should be, but isn’t quite, in my bloodstream.

But before I leap into all that, I may as well continue my Turgenev project, and not let that gang aft agley with all the other schemes. After my encounter with the massive La Regenta, a few novellas may not, perhaps, go amiss. First Love I read many years ago, and don’t remember very well; and Spring Torrents and King Lear of the Steppes I don’t know at all. So, the plan is as follows: once I’ve finished reading about the Ring Cycle, I’ll move on to the three Turgenev novellas, and then tackle The Mahabharata. And if that takes me to the end of this year, I can embark at the start of next year on my Ibsen project.

And, anyone who has stayed with my ramblings so far may be pleased to know, I shall record my thoughts here on this blog, both the worthy and the unworthy, the perspicacious and the downright idiotic. But before I do all that, I had perhaps best find out what “gang aft agley” actually means.

On reverence

Many people have a very strict definition of reality: only that which exists as a physical entity in the real world may be considered real. Turgenev’s Bazarov may have agreed: twice two is four, and everything else is nonsense, he gleefully proclaimed, though it may be worth asking the Bazarovs of this world (and there are many) if, given that definition, “two” and “four” can themselves be considered real, given that, when not attached to objects – e.g. “two trees” or “four cars” – numbers do not have a physical presence either. But if this is indeed an adequate definition of reality, what are we to make of our emotions – those things we all feel, such as fear, anger, joy, contentment, anxiety, apprehension, delight, and so on? I’m sure that the definition of reality is a complex philosophical issue, and one that I, as a layman, am not qualified to comment upon, but if our definition of reality does not accommodate our emotions, then, it seems to me, such a definition doesn’t come close to describing our real lives as we live them.

So let us grant that, however we choose to define reality, our emotions are “real”. Let us, for convenience if nothing else, cut through the various philosophical subtleties and complexities, and proclaim that what we feel must be real. For, without such an assumption, our thoughts, our actions, our very lives, would be based merely upon illusions.

We may describe most of our emotions by ascribing to them labels: we may label certain emotions as “anger”, or as “fear”, or as “contentment”, and be confident of being understood when we use these terms, since these emotions have been felt, we can be fairly certain, by most, if not all, other humans. There’s no point trying to formulate definitions when a general understanding already exists.

But what about those emotions that one has felt for which there is no handy label, no descriptive term or word? And which we cannot even be sure have been universally experienced? I mean those experiences that, for want of universally understood terms, we tend to refer to as “spiritual”, or as “transcendental”, or something similarly vague. Those experiences that, in Wordsworth’s words, give us a “sense sublime of something far more deeply interfused”. Such emotions may be straying too close for comfort to religious experience, but even diehard atheists often admit to having felt this kind of thing. We may feel these things in the presence of a resplendent sunset, say; or on viewing some majestic vista from atop a mountain; or on viewing the glory of a star-emblazoned sky on a clear and cloudless night.

We may, indeed, describe the experience of these emotions as “sacred”, but here we run into difficulties: the sacred is usually defined as that which is related to divinity; however, though belief in divinity has declined sharply over the last few decades (at least, in the western world), our capacity to experience those feelings that we may describe as “sacred” hasn’t. And neither, I’d argue, has our need to experience them. So, if the concept of the “sacred” continues to hold meaning for us even if we have stopped believing in God, or even if, like myself, we’re agnostic, we must question whether the “sacred” need necessarily be tied to religion. But how can we define “sacred” otherwise? If we decouple the “sacred” from religious experience, and describe it in more secular terms as anything to which we feel we owe reverence, then the concept of the “sacred” loses all objectivity, and, can, indeed, be anything. To Félicité in Flaubert’s story “Un Coeur Simple”, even a stuffed parrot becomes “sacred”.

However, if what may be deemed “sacred” is not purely objective, it is not, I think, purely subjective either. For what gives rise to these feelings are generally not stuffed parrots, but, rather, resplendent sunsets and mountain-top vistas and the like. And, also, certain works of art. This last I know for a fact, because I have felt this emotion myself when I have come into contact with certain music, certain poems, certain paintings. And, if we deem emotions to be real, then this emotion, too, must be real.

And these emotions are, I’d argue, very precious emotions, whether we feel them in the presence of starry skies, of Michelangelo’s Pietà, or even, for that matter, of stuffed parrots. Towards the end of Flaubert’s story, Félicité, her mind never too strong to begin with and now further weakened by age, as she breathes her last, has a resplendent vision of a gigantic parrot hovering above her. It is utterly absurd, yes, but at the same time, this passage has about it a sense of gravity, of solemnity, that, given the ludicrous nature of the image, is hard to account for. I find it hard to tell whether Flaubert intended to debunk the very idea of religious experience, or to elevate Félicité’s absurd vision into something significant, something that gives a meaning to her otherwise meaningless life. Perhaps there are elements of both: literature can signify many things, even contradictory things, simultaneously. But either way, the sense of rapture Félicité feels is real, even if the gigantic parrot hovering above her isn’t. That sense sublime of something far more deeply interfused exists even here, and is precious, even though there is nothing here interfused, far more deeply or otherwise.

I think this accounts for the often quasi-religious zeal many of us feel for the arts: the arts provide, or, at least, are capable of providing, experiences generally considered to belong to the realms of religion. The idea that art can, or should, give rise to such feelings remains, however, hotly disputed. There are those who insist, often quite aggressively, that the arts exist for one purpose and one purpose only – to give pleasure. The arts, we are told, traditionally existed for no other reason, and that we only started to become precious about it in more recent times. For instance, Alan Bissett, in the article linked to above, solemnly tells us:

Stretching back to oral folk culture, stories were democratic in their nature, bonding communities in a shared experience. Everyone had a tale to tell around the fire; the audience could decide for themselves if it was good or not.

Tempting though it may be to picture our distant forefathers seated around a communal fire and entertaining themselves, purely for pleasure, with recitations from The Book of Job, it doesn’t seem to me an image that rings particularly true. From even the earliest of our surviving literature, it is obvious that the creators, even when they set out to entertain, had set out also to achieve more.

Bissett starts his piece by telling us that there is “art appreciation” and “art worship”, and while he allows the former to be acceptable, the latter he doesn’t. Which would be fine if he could at least explain to us what the difference is between the two, but he doesn’t. And since he doesn’t, I can only guess at what he means: I’d guess that what Bissett refers to as “art worship” is the reverence that some of us may feel for a work of art. And that, according to Bissett, is a Bad Thing. For the purpose of art, he solemnly informs us with all the earnestness of a conscientious hedonist, is to provide pleasure. Nothing more.

The claim that there can be no other point to art than to entertain and to provide pleasure, and that, by implication, anyone who claims to have obtained from art anything other than that must either be fooling themselves or are lying, strikes me as, frankly, gratuitously insulting. Even if one does not feel certain things in the presence of art, the contention that no-one else can or should feel these things either, is presumptuous, to say the least. It also strikes me as boorish and ill-mannered.

The idea that the arts can give rise to certain feelings that are close to religious emotions has long, I think, been acknowledged. Religion itself has recognised this: various religious institutions have either outlawed the arts from the act of worship, considering the quasi-religious feelings derived from art as unwanted rivals to true religious feelings; others have done the opposite, and have incorporated the arts into the act of worship, welcoming the quasi-religious as a legitimate means of approaching the religious. And in recent times, with religious beliefs receding in the West, the arts have in many cases become a sort of secular religion in themselves – a replacement for religion, providing experiences that we can no longer obtain from religion, but which we nonetheless require to prevent our lives from sinking into triviality. For a mortality in which there is nothing serious, in which all is but toys, is, we instinctively realise, a sort of hell.

Yet this hell of triviality is what many seem to recommend to us. Here, for instance, is pianist Charlie Albright, who tells us in a well-meaning article that to bring audiences back to classical concerts again, we must make it fun, and take the seriousness out of it.

Breaking down such “classical” rules will kill “classical” music — and thus save it. It will make the artform more accessible, more entertaining, and more disinhibiting … It will welcome those of us who are interested yet apprehensive about making the leap to buy a ticket to a concert.

But could it not be the case, I wonder, that the “seriousness” of classical music may well be the very reason why so many of us are drawn to it in the first place? Albright is not gratuitously offensive, as Bissett is, but interestingly, he too conjures up a picture of music once being fun, until we unnecessarily burdened it with all our deplorable seriousness. But once again, this does not ring true. The oldest music I know is the choral music of medieval composers such as Josquin des Prez, or Hildegard of Bingen, and I can’t say it is music that makes me want to get up and boogie. Beethoven wrote above the score of Missa Solemnis “From the heart – may it go to the heart”; the piece itself is eighty minutes of very knotty and immensely demanding music. Some may disagree, but I do not get the impression from this that Ludwig had set out to give his audience a bit of fun. What the music does give us, however, is something I do not have the words to describe, and for which I need once again to borrow from Wordsworth – that “sense sublime of something far more deeply interfused”. I feel, indeed, a reverence. And if anyone tells me that I am but fooling myself, and only imagining that I feel this; or even that I shouldn’t feel this; then, frankly,I don’t know that we need take this person too seriously.

I do not know how to describe these emotions, but since I can feel them, they are real. If these emotions I feel aren’t real, then no other emotion I feel can be real either. And yes, the music – or the painting, or the poem – that can give rise to such emotions is indeed something to which we owe reverence. And if that is a definition of the sacred, then yes, it is sacred, and will continue being so, no matter how many Bazarovs there may be in our world telling us that twice two is four, and all else merely nonsense.

“Fathers and Sons” by Ivan Turgenev

“Fathers and Sons” by Ivan Turgenev, translated by Richard Freeborn, Oxford World Classics. All quotes in this post are taken from this translation.
[Please note: for anyone who cares about such things, this post contains “spoilers”.]

“What’s important is that twice two is four and all the rest’s nonsense.”
– Bazarov in Chapter 9 of Fathers and Sons, translated by Richard Freeborn

Readers not closely acquainted with the social and political background of mid-19th century Russia may find it surprising that this, of all novels, should have been so controversial, with both the Left and the Right lining up to attack the author. For, from our modern perspective, what strikes one most about Turgenev’s stance is his moderation, his level-headedness – his realisation that social and political change should and must occur, but also his revulsion from radicalism, from fanaticism, and, indeed, from any form of extremism. Many modern readers may even find him too lukewarm – too objective and detached, too lacking in passion. That we may take such a view of him is an indicator of how far we are from the times in which this book was written, and of the effort required of imagination to see in this novel something, at least, of what contemporary readers might have seen.

At the centre of the novel is Bazarov, the self-proclaimed “nihilist” – a man who, as he proudly proclaims, believes in “nothing”. This is not, of course, entirely true: he believes that twice two is four, for a start – the very contention that Dostoyevsky’s Underground Man finds such an intolerable imposition, and a challenge to the essential irrationality of the human mind. But to Bazarov, all else is, indeed, nonsense. Or so he believes. Or so he believes he believes. It is dangerous to state categorically what exactly Bazarov does or does not believe, since his mind is more subtle and more complex than he himself seems aware of. Or maybe, at some level, he is aware: it is hard to tell, since Turgenev tells much of the story through dialogue, and, as in a play, we have to decipher from this dialogue what precisely is going on in the characters’ minds, and to what extent the characters themselves are aware of what is going on.

We learn quite early to mistrust Bazarov’s pronouncements – or, at least, we learn not to take all his pronouncements at face value. He says at one point, for instance, that he does not believe even in medicine, but we can see quite clearly for ourselves that he is knowledgeable in the subject – far more so than the local quacks – and that, in practice, he is a good doctor: a man who doesn’t believe in medicine could hardly be either. So we must ask ourselves why he says something so clearly untrue, and the most obvious reason is that he is trying to wind up his friend Arkady’s father and uncle, landowners and members of the lower echelons of the aristocracy – that is, of a type Bazarov particularly despises. Similarly with his behaviour: at the Kirsanovs’, his behaviour is almost studied in its rudeness and bumptiousness. But this is not because he does not know how to behave in a polite manner, and neither is it because he thinks manners are unimportant and irrelevant: when he is later at Odintsova’s house, he behaves with perfect polish and refinement. His bumptiousness at the Kirsanovs’, like his contention that he didn’t believe in medicine, is, at least in part, a front, intended to create a certain effect. But this is only at least in part: that he feels the need to put up such a front to the very people who are offering him hospitality tells us much about him.

Turgenev’s critics from the Left took Bazarov to be a caricature of themselves, and they were partly right. Turgenev, as one would expect from a man who took art and literature seriously, took grave exception to various ideas that he ascribes to Bazarov, which were then current in radical circles, and which seem, if anything, to be enjoying a revival even now – that only that which is of practical use can be of any value; that anything incapable of being materially perceived is meaningless; that, in short, twice two is four and all the rest’s nonsense. But even here, Turgenev allows the ideas to be expressed without explicitly attacking them: these ideas are important in characterising the person who holds them. And Bazarov, as a person, is an individual: he is not representative of any group of people because Turgenev did not see humanity in terms of pre-defined groups that may be represented by single characters.

If Bazarov is not a representative of a group, neither is he a caricature. No matter how distasteful Turgenev may have found his views, he takes Bazarov sufficiently seriously to transform him, by the end, into a tragic protagonist. Indeed, given the complexity and intricacy of Turgenev’s portrayal, it is hard, at least from our modern perspective, even to imagine how any reader could have seen Bazarov as a caricature.

Conversely, Turgenev’s critics from the Right objected to his presentation of the Kirsanovs as caricatures of Russian aristocracy. And once again, this is hard to square with what Turgenev presents. Sure, the two Kirsanov brothers can appear absurd at times, and, indeed, are absurd at times: there’s Nikolay Petrovich, a widower, muddle-headed, and rather endearingly embarrassed about the peasant girl with whom he lives in sin, and for whom he genuinely cares; and there’s his brother, Pavel Petrovich, himself in love with the peasant girl his brother has taken up with, but sufficiently respectful both of his brother and of this girl not to act upon his desires; and who, living though he does in the middle of nowhere, still dresses and grooms himself as if he were in fashionable Paris or Dresden. These indeed are absurd figures. But at no point did I detect Turgenev looking down upon them. There is something about them that we would nowadays think of as Chekhovian: they would have been perfectly at home in The Cherry Orchard. These are people who are feckless and ineffectual, lacking in energy or in purpose, and not particularly gifted or remarkable in any way; but they are also decent, charming, well-meaning types, capable of genuine and sincere feelings, and, indeed, of that old-fashioned concept of honour. They are certainly not deserving of the contempt and the disdain that Bazarov displays so openly.

It is at the Kirsanovs’ estate that we first meet Bazarov. The Kirsanovs have been eagerly awaiting the arrival from university of Nikolai’s son, Arkady, an impressionable youth who appears with his friend Bazarov. Arkady is clearly enthralled by and somewhat in awe of his charismatic friend, who, though a guest, behaves rudely: indeed, that the Kirsanovs don’t turn him out says much for their manners and for their sense of hospitality. But they don’t understand him. What is he? Why does he behave in this manner? It is left to Arkady to explain to his astonished father and uncle that his friend is, indeed, a “nihilist”:

“A nihilist is a man who doesn’t acknowledge any authorities, who doesn’t accept a single principle on faith, no matter how much that principle may be surrounded by respect.”

“And that’s a good thing, is it?” interjected Pavel Petrovich.

After the initial sojourn at the Kirsanovs’ estate, the scene changes: we go into the town, and the town appears to be the same one in which Gogol’s Government Inspector and Dead Souls had been set – that dull, dirty, soulless pit in which all human aspirations and nobility appear to have been crushed by an unyielding and monotonous greyness. There’s a touch of Gogol as well in the two people they meet there – the foolish and conceited Sitnikov, and the equally foolish Kukshina, who likes to imagine herself an “emancipated woman”. Bazarov has little time for either, and is even more openly rude to them than he had been to the Kirsanovs, but they are too unintelligent even to notice. Gogol, one suspects, could have taken these characters to further grotesque extremes, but this would have been well outside Turgenev’s horizons: after introducing us to Sitnikov and to Kukshina, he steers the narrative towards the area he knows better – to affairs of the heart, and the unending intricacies and subtleties of human love. For Bazarov and Arkady also meet in this town Odintsova, a young widow of independent means, both attractive and intelligent. Till now, Bazarov had been putting up fronts, but now, all the fronts collapse: that man who had proclaimed so proudly that twice two was four and all else is nonsense now has to face the irrationality within his own self. He has, indeed, to discover what that self is, and it is not an easy discovery to make. Bazarov had understood his own identity purely in terms of the ideas he had held; but when those ideas collapse, when the fact of twice two equalling four is no longer sufficient, his concept of his own self also collapses. He has to find out anew what he really is, and this he cannot do.

The scenes between Bazarov and Odintsova are, for me, at the heart of the novel: it is in these scenes that Bazarov’s sense of his own identity is threatened, and soon reaches a crisis. Odintsova, for her own part, finds Bazarov fascinating, and is quite happy to flirt with him; but when the flirting takes a serious turn, she backs off, and Bazarov, who had presented himself, and, indeed, had thought of himself, as superior to all around him, can no longer tell with any certainty what precisely he now is.

The scene now changes again: we now accompany Arkady and Bazarov to Bazarov’s home, and meet his parents. His father is a retired army doctor and a small-time landowner; his mother is a deeply pious woman; both are devoted to their clever son, but seem in awe of him: they feel constrained even in displaying their love for him for fear of earning his disapproval. Bazarov, after his experience with Odintsova, is restless, and ill at ease: he feels alienated even in his own home, and, much to his parents’ dismay, he does not stay long. Before leaving, Arkady, now no longer in awe of Bazarov as he had previously been, takes exception to Bazarov’s referring to his uncle as an “idiot”, and is surprised by Bazarov’s reaction:

“In any case, it wasn’t family feeling, but a simple sense of justice,” Arkady retorted. “But because you don’t understand that sense, because you haven’t got that feeling, you can’t pass judgement on it.”

“In other words, Arkady Kirsanov is too elevated for my understanding, so I bow down before you and hold my tongue.”

“That’s enough, please, Evgeny. We’ll end up quarrelling.”

“Ah, Arkady, do me a favour! Let’s quarrel once and for all – to the death, to the bitter end!”

“But if we do we’ll surely end by … “

“By having a fight?” butted in Bazarov. “So what? Here, in the hay, in such idyllic surroundings, far from the world and human eyes, it won’t mean a thing! But you’d never get the better of me. I’d get you by the throat straight off…”

Bazarov extended his long, hard fingers, while Arkady turned and prepared to defend himself, if only in fun. But so full of hatred was his friend’s face, so very unfunny the threat he perceived in his twisted grin and burning eyes, that Arkady felt a momentary timidity regardless…

Bazarov’s self-hatred is by this stage so intense that it has overflowed into hatred of the young man who had hero-worshipped him.

But Arkady is changing also: he has matured and developed, is less in thrall to Bazarov than he had been, and, far from being in awe of his friend, is now capable of standing up for his beloved uncle in the face of his friend’s insult. As Bazarov seems increasingly unable to trust his own perspective, Arkady is growing in self-confidence. After this climactic scene, we rarely see the two together.

In the rest of the novel, there is a recapitulation of the places and characters we had previously encountered – Odintsova on her estate (she receives Bazarov coldly); the Gogolian town and its Gogolian inhabitants; and, again, the Kirsanov’s estate, where we are even treated to a duel. But where, in Eugene Onegin and in A Hero of Our Times, the duels had been dramatic and with far-reaching consequences, here, it is pure farce, and utterly inconsequential. This duel seems almost a parody of the duels in Pushkin and in Lermontov: tragedy here has turned into pure meaninglessness, and futility. And finally, after this tragedy-turned-to-farce, we return, for the final act of the drama, to Bazarov’s parents’ house. And this time, the tragedy is for real.

From my earlier readings I had been certain that Bazarov kills himself at the end, and I was frankly a bit surprised to find that there is not a single mention of suicide in the narrative. But it is easy, I think, to see how I got that impression. Here, after all, is a man whose entire sense of his self, of his own identity, has collapsed, and he cannot find a new one. He infects himself accidentally, we are told; neither Bazarov, nor anyone around him, nor Turgenev himself, says or hints at anything to the contrary. Yet, for me, the doubt remains. There is, after all, much in the inner workings of Bazarov’s mind that we cannot be sure of. This is not because Turgenev had failed to give us a complete picture, but because the picture is necessarily incomplete: Bazarov, like Hamlet, is a mystery even to himself. The man who, at the start of the novel, thought he knew himself perfectly, thought he understood the nature of the world in which he lived – in which twice two is four and all the rest nonsense – comes to understand that he never has understood anything, least of all himself. And he does not have the strength to build himself anew. Possibly, he does not even know himself whether his infection was accidental or deliberately self-inflicted: human motivations, as he has come to discover, are endlessly obscure – even one’s own. He asks to see Odinstsova before he dies, and she comes: but at no point does he express any grief, any rage, or even any regret, at his parting from the world. A world in which even twice two equalling four cannot be taken for granted cannot be, after all, a world worth living in. Parting from it seems a consummation devoutly to be wished. About this, if nothing else, Bazarov can be devout.


There is much in this novel that is unlikely to appeal to modern taste. Turgenev still has the habit of giving us giving us a full history of his characters immediately after introducing them, rather than allowing us to infer what we need to know from the way they act; he likes also to drive his narrative through dialogue, as in a play, and, while some of the dialogue is indeed very fine (most notably in the scenes between Bazarov and Odintsova), not all of it frankly is: the lad-and-lass love scenes between Arkady and Katya, for instance, are likely to strike the modern reader as a trifle insipid. However, most of the time, it works beautifully: it is, quite often, in the discrepancy between what Bazarov says and what he does that we come to appreciate his complexities.

Turgenev’s contemporaries appeared to see the novel as a comment on the politics of the time, and – as the title implies – on the gap between generations in ways of perceiving the world. I personally find it difficult to see the novel from such a perspective. To me, it is a fascinating study of the human sense of identity, and of how we cope, or, as in this case, fail to cope, when the idea we have of who we are is no longer consistent with what we perceive. And in Bazarov, we have, I think, one of the finest creations of all fiction – a character of endless complexity and contradictions, who nonetheless possesses a unity despite the diversity, and who is, by the end, one of the most striking and memorable of tragic protagonists.