Posts Tagged ‘War and Peace’

A damp squib and a thing of wonder to start the New Year

I didn’t want to write about the new BBC dramatisation of War and Peace – really I didn’t: I wanted to start the New Year on a positive note.

That’s very prejudiced of me, isn’t it? But we all have our prejudices, and it’s perhaps better admitting to them than pretending that we come to everything with an entirely open mind. But I don’t know that my negativity on this score is completely a matter of prejudice: the dramatisations that have appeared on television in recent years of classic novels have not, after all, been such as to inspire much confidence. Not in me, at any rate.

One may justly say “So what?” I don’t need to watch if I don’t want to. And, as Bogart didn’t quite say, we’ll always have Penguin Classics. But it seems to me, nonetheless, a question worth posing: why is it that these classic novels, so crammed with dramatic potential, make for such poor television drama?

Of course, not everyone will agree that this is poor television drama: just browsing through Twitter, I see that reactions to it are, on the whole, quite favourable. So let’s rephrase the question slightly: why is it that these classic novels, so crammed with dramatic potential, make for what seems to me to be such poor television drama? Now, no-one can object to that, surely!

It’s not the acting: there really is no shortage of acting talent. Neither is it the cinematography or the set designs: just about everything on television these days looks superb, and far outstrips the BBC productions that I grew up with back in the 70s and 80s, with their cardboard sets, and their handful of actors doing their best to teem in the crowd scenes. I’m afraid it’s the script. The underlying assumption appears nowadays to be that any individual scene that lasts longer than a minute or so will bore the audience, weaned as they all are on pop videos and on computer games; and so, before any scene is given a chance to get going, we have to be whisked off elsewhere to stop us reaching fro our remote controls.

This approach to drama has many problems. For one, it becomes very difficult to characterise to anything beyond a superficial level; and when the characters are profound and complex, and the relations between them intricate (as they generally tend to be in novels of any quality), all the profundity and complexity and intricacy are ironed out, leaving only a skeleton outline of the plot. Now, I have myself written a part-by-part synopsis of War and Peace (I did this many years ago when I was leading a group read of the novel on a now defunct books board: I have put these synopses up here), but let’s not pretend that mere synopses of the plot can be in any way representative of the novel itself. All they can convey is a sequence of events: the various complexities of character and of situation that have given rise to these events; and the significance of these events; don’t even reach the surface. In short, the very features that make these novels such towering works of the human imagination go missing.

On top of this, it becomes impossible to control the pacing. In any well-paced drama, there are finely judged rises and falls in tension, giving the drama its shape. But when the pace of editing is more or less the same throughout, all that emerges is a mere shapeless sequence of events, each following the preceding with the same monotonous plod.

And, of course, there’s the assumption that the modern audience, being ever so much more sophisticated than the readership Tolstoy had written for, needs sex. And lots of it. Sex, rumpy-pumpy, screwing, shagging, bonking, how’s your father – whatever we modern sophisticates choose to call it. In the novel, Tolstoy hints, only in passing, of an incestuous affair between brother and sister Anatole and Hélène, but modern sophisticated minds such as ours can’t handle hints. So, while so much of vital importance in the novel was cut in this adaptation, room was made for a scene in which Anatole frolics in bed with his naked sister: for, of course, only when sex is presented explicitly can it get through our thick modern sophisticated skulls.

Well, let’s not labour the point: this latest adaptation is obviously not aimed for me, so what I may have to say about it is quite irrelevant. But it saddens me, nonetheless: it was, after all, the BBC dramatisation from 1972 that first aroused my enthusiasm for this novel. I was only twelve or so at the time, but I remember fondly saving up my pocket money in an old biscuit tin, and, once I had enough, triumphantly marching into a Glasgow bookshop and taking the Penguin Classics edition up to the sales desk. I read through the whole thing that summer: as with my first encounter with Shakespeare a few years earlier, when I had seen Timothy West play King Lear on stage at the Edinburgh Festival, my reading War and Peace in the summer of ’73 was one of the turning points that helped make me, for better or for worse, the person I now am.

The adaptation that had so inspired me was marvellous: true, the sets indeed look very cardboard these days, and the battle scenes, done on a 70s BBC budget, are less than spectacular; but Jack Pulman’s script really set standards for transferring a great novel to the screen. As for the acting – Morag Hood’s rather stylised performance as Natasha didn’t quite come off (possibly Natasha, as described by Tolstoy, is an impossible character to bring off convincingly in performance), but the rest of the cast, including a then relatively unknown Antony Hopkins as Pierre, was without exception superb.

Well, that’s enough nostalgia for one post. I always fear I’ll come across as some crabby old git who automatically damns anything modern in favour of what things used to be like back in my days … and, no doubt, such an image is not too far from the truth. But it’s not, I hope, the whole truth. After all, I have nothing but praise for an audio version of War and Peace that was broadcast on BBC radio only ten years ago (and yes, ten years ago counts as “modern” in my book!). And, lest it be thought that I am too curmudgeonly in starting a new year of blogging with a “why oh why?” piece, let me try to balance that a bit: for, only hours before the first part of the BBC War and Peace, I saw in the local cinema a broadcast of The Winter’s Tale that was simply a thing of wonder.

The production was by the Kenneth Branagh Theatre Company, and Branagh himself played Leontes. I had never actually seen Branagh play Shakespeare on stage before: his stage production of Twelfth Night was just wonderful, but he only directed that, and didn’t appear in it. There are the films he made, of course, but, whatever Branagh’s talents, film direction doesn’t appear to be amongst them. But no matter: the performance he gives here on stage is as remarkable as his direction (he co-directed with Rob Ashford). And the generally young cast is well supported by such experienced old hands as Judi Dench and Michael Pennington.

The play itself is a miracle. It is about love and jealousy, about irrational evil that breaks out for no apparent reason and destroys all in its path; it is about guilt and atonement, and forgiveness and renewal; it is about the cycles of life, about pain and grief, and about joy and hope; it is, indeed, about everything that is important in our human lives, all encompassed in its fairy tale form. And finally, it is about the Resurrection itself. A rational explanation is suggested towards the end to explain away the miracle, but we don’t believe it: as Chesterton’s Father Brown put it, it is easier to believe in the impossible rather than the improbable:

“I can believe in the impossible, but not the improbable … It’s what I call common sense, properly understood,’ replied Father Brown. ‘It really is more natural to believe a preternatural story, that deals with things we don’t understand, than a natural story that contradicts things we do understand. Tell me that the great Mr Gladstone, in his last hours, was haunted by the ghost of Parnell, and I will be agnostic about it. But tell me that Mr Gladstone, when first presented to Queen Victoria, wore his hat in her drawing–room and slapped her on the back and offered her a cigar, and I am not agnostic at all. That is not impossible; it’s only incredible.”

  • From the Incredulity of Father Brown by G. K. Chesterton

 

Shakespeare knew this, of course: he knew everything He knew that we wouldn’t attach any credibility to that absurd story of Hermione living apart for all those years: far easier to believe that she was brought back like Alcestis from the grave. That final scene, which never fails to strike me with a sense of wonder, is Shakespeare’s vision of the Resurrection itself. But there is no triumph here: the joy is subdued, and sorrowful. In Shakespeare’s vision, the sorrows and griefs we experience in our earthly lives cannot all be wiped away: they continue to cast their shadows even in eternity, and the best we can hope for is a forgiveness and a sorrowful understanding that is, at least, a sort of joy. It is an ending that leaves me in tears every time I experience it, whether in the study, or in the theatre, or, as here, in the cinema.

And this would not have been possible in those good old days of my childhood that I look back on so fondly. Thanks to modern technology, the glories of our theatres – where standards seem to me as high as they have ever been – and of our opera houses can now be beamed worldwide to far greater numbers than previous generations could have dreamed possible.

So there – having said that, I think I can safely say that I am not a curmudgeonly old sod after all. Not completely, at any rate.

A Happy New Year to you all!

Tolstoy’s darkening vision

When comparing War and Peace and Anna Karenina – and it is hard for Tolstoyans not to compare – it becomes clear purely from the internal evidence of these works that, between the writing of these two novels, Tolstoy’s vision had darkened considerably. But it is not easy to identify exactly why we should think so. After all, War and Peace has more than its fair share of darkness, both on a personal and on a wider historical level. And there are passages in Anna Karenina that are luminous with joy. And yet, for reasons not entirely obvious, it is hard to imagine anyone who has read both these novels who fails to perceive a greater darkness in the latter.

An obvious explanation is that War and Peace culminates in marriages, and with the promise of propagation of a new generation; while Anna Karenina culminates in death. But, undoubtedly true though that observation is, it tells us little. The culminating point of a novel – at least, of a novel of such quality as these – is not something random that is tacked on to the end, but is, rather, a consequence of all that has gone before. Why should marriages be an appropriate culminating point of one, while death the appropriate culminating point of the other?

Despite having given this matter some thought, I am not sure I have come across a satisfactory answer. But it seems to me that the answer lies not so much in the course of events depicted, but, rather, in the different conceptions in the two novels of human character. In both, Tolstoy is fascinated by why it is different characters behave, think, and perceive as they do; in both, Tolstoy tries to delve as deeply as he can into these reasons. But whereas in War and Peace the characters’ behaviour and perceptions are always conditioned by reason, in Anna Karenina, they are not.

It’s not so much that we can always understand the reasons behind human behaviour. In trying to establish the chains of causality that make the characters behave as they do, there comes inevitably a point where even Tolstoy concedes that he can go no further. This is not because causality fails to hold: rather, it is because, as Tolstoy argues in the often-skipped second part of the epilogue to War and Peace, the causes underpinning any effect are often seemingly infinite in number, and each infinitely small. It is not that the chains of causality do not exist, but, rather, the human brain is simply not capable either of collecting or of processing the data required to establish these chains. This of course implies that humans can have no freedom of action; Tolstoy, at the end of War and Peace, accepts this. We may have the illusion of freedom, he says, because we are incapable of analysing all the causal factors; but it is an illusion only: in reality, we do not have any freedom.

I can’t help feeling that even as Tolstoy was writing this, he was not satisfied with it. Amongst other things, this would imply that no person can be held morally responsible for anything; and this Tolstoy could not accept. When he started Anna Karenina, only a few years after finishing War and Peace, his ideas about why and how humans perceive and behave as they do had changed considerably. Once again, he tries to delve as deeply as he can into the roots of human action; but now, over and over again, he comes to a point where no explanation of human behaviour is possible. It isn’t that we are not capable of understanding all the causes: it is rather that we find ourselves in a world where, all too frequently, there aren’t any causes to begin with. We are in a world where attempts to explain human behaviour all too frequently run up against the tautology “People act as they do because they do”.

Compare, for instance, the passage in War and Peace where Lise Bolkonskaya dies in childbirth to the passage in Anna Karenina where Anna nearly dies in childbirth. They are both passages of tremendous intensity, and of profound psychological intricacy. But in War and Peace, no matter how complex the psychologies of the characters, they are amenable to rational analysis; in Anna Karenina, they aren’t. Here, the characters behave as they do because they do: it is not that their reasons for doing so are difficult to understand – but, rather, there is no reason, and any attempt to understand the roots of human motivation ends merely in tautology. Human behaviour is not a purely rational thing.

This takes Tolstoy’s fictional world closer to Dostoyevsky’s. Dostoyevsky insisted that all his characters have complete freedom, and as a consequence, all his characters, at all points, act as if utterly unhinged and demented. It is an extreme fictional world, admittedly, and, frankly, not entirely sane: it is not something all readers can respond to. (And even those, like myself, who do respond to it, often find themselves harbouring grave doubts, and feeling deeply uneasy about it all.) But I do find it quite astonishing that the rational author of War and Peace should, within only a few years, come even within touching distance of the insanity of Dostoyevsky’s fictional world.

And it is this, I think – this picture of humans as precariously placed, driven as they are by forces susceptible neither to reason nor to understanding – that imparts to Anna Karenina so profound a sense of darkness, and, indeed, of terror.

Dostoyevsky himself, despite the resentment and envy with which he viewed Tolstoy’s literary reputation, described Anna Karenina as “a perfect work of art”; and one can only imagine how much pain it must have cost Dostoyevsky to concede this. But perhaps it is not surprising that Dostoyevsky should have reacted in such a way to this novel, which comes closer to the ethos of his own masterpieces than is generally, I think, accepted.