The Language of War and Peace

At last, my strength has failed me. For two years, almost exactly, I have been trying not to return to War and Peace. This book has everything, even now, especially now, when Russia is at war again. The good and the bad, the power and the glory, the vanity of all that, and the despair and darkness of senseless destruction. Pretty much every book I have read since the full-scale invasion began has been chosen with the war on my mind, whether to avoid thinking about it or to engage obliquely with it. Yet it is also the one subject that I try to avoid talking about directly on this blog, even though I feel like I can write seriously about it, and perhaps have a moral responsibility to do so. With War and Peace, though, I actually was not trying to understand my war. I was trying to understand how Tolstoy wrote his war.

Today’s post comes from only the first of the four volumes. I have already been through the whole epic once, but that was a few years ago. Back then, I was so overwhelmed I could not write about it. Yet it is part of Tolstoy’s magic, which I will try to describe here, that I still remember vividly certain moments, certain fates, when entire books fade from the memory as if they were never there at all.

Here I want to describe some of the technical features of War and Peace that struck me, because I or we might learn something from them. The translation is Anthony Briggs’ – I have the Russian at home, but alas I do not quite have the time for it at the moment. I propose to take a few sentences and describe briefly how they seem to work.

A practical post, perhaps, but one I hope will hold interest for people beyond my fellow Tolstoy fanatics.

“Eh bien, mon prince”

Where Anna Karenina is memorable for its opening lines, War and Peace just throws us in there with this. Isaac Babel apocryphally said that if the world could write itself, it would write like Tolstoy. Unfortunately, Tolstoy only had time to do a small fraction of the world from 1805 to 1813, but such a beginning makes us think he had already been writing his story for years and with some arbitrariness chosen now to let us in. The opening is memorable by taking us immediately into history more than into the dynamics of characters. The first paragraph, reminding us of Napoleon’s conquests in Italy, gives us a sense that world politics is as much the book’s theme as the ‘little people’ novels normally only bother with. Part of the tensions in the novel, we sense at once, will come from men before maps, just as much as the plain passions of the human spirit.

It’s also notable, though Briggs chooses to translate it here, that the novel begins in French. That too – being so inconsiderate to one’s readers – takes a certain bravery as a writer. (My girlfriend still complains at every foreign word that creeps into my posts). But the novel dramatizes, amongst so much else, the partial rejection of French as the primary medium of communication for the Russian upper classes. As the novel goes on, French is used less and less. We find something similar today, in the millions of Ukrainians whose primary language was once Russian, but who now refuse to speak it at all. I will have to steal Tolstoy’s idea on that one.

“…this aunt, who was unknown, uninteresting and unneeded by anyone.”

One distinguishing feature of Tolstoy’s writing, I realise, is its harshness. He speaks clearly in his narration of the unpleasant realities that we might try to gloss over. An uninteresting aunt at a party is just that – and people do not want to talk to her. We neither hide her from view nor pretend she is anything but an obstacle to enjoying the evening. In general, a certain cynicism is an emotion he allows his characters. One of the officers, Zherkov, is all about taking advantage of the war for his own advancement. Boris, one of the younger characters, is determined to use all the networking skills he and his mother have to raise himself up out of relative poverty, but in his thoughts, we see quite unpleasant envy towards Nikolai Rostov, his richer friend.

The things a writer allows herself to say about the world and the people in it are the clearest path we have to her worldview. By including too much cynicism, we end up with a sense of the world’s misery. On the other hand, the easiest way to put forward an optimistic view of things is simply to give the characters the right only to positive emotions. Ultimately, both approaches can seem overwrought and fake. Writers are often scared of us disliking their characters, over whom they labour and love, so they do not allow them the nastiness that makes them real. But people really are cynical at times, not as monsters but merely as human beings, and by including both cynicism and heroism of spirit, unevenly distributed though it be, Tolstoy creates a world that seems more real for the fullness of human nature he puts in it.  

“His smile was not like theirs – theirs were not real smiles”

I mean this is just great. As with the cynicism problem above, what we have here is directness. Society’s falseness is typically revealed in novels gradually and tragically, as with the character of Innstetten in Effi Briest. In such cases, writers adhere faithfully to the principle of “show, not tell”. But just as showing is important, so too is telling as a supplement. Telling here functions to make even more impactful what is shown, because language offers opportunities both in showing and in telling, which are not shared between them. Specifically, showing sentences soften up the victim to create the opening through which the knock-out punch of a perfect telling sentence can come. Without that softening up, the telling sentence can be easily deflected or blocked. One of Tolstoy’s many gifts is knowing when to tell, and when to show, and not shying away from one or the other.

“Suddenly there was a great rattling sound on the bridge, like a scattering of nuts”

For the greatest writer in the entire universe, Tolstoy does not do much of that image-making we typically associate with great writers. He mainly describes how things are. He is good at the telling detail, such as what people wear or eat, but really this is just the fruit of the gigantic research he did before writing War and Peace. What happens in the novel is simply the onrush of history. Characters, places, everything changes, but because so much is dialogue or simple description, because there is so much movement, the entire text is extremely engaging. We feel close to people because nothing gets in the way. Writing like Tolstoy is simple, if only you pay enough attention to the world to write it down just as it comes.

Yet on rare occasions, he does do images, and this image of a cannon’s grapeshot is one that you simply have to underline. At another point, blood pours from Prince Andrei’s wound “like liquid from a bottle”. These images are so rare because they are hardly ever needed. It’s not as if any of us have experienced the lives of the Russian high aristocracy around 1805, it is just that we are humans and so are they, so that Tolstoy need only describe them properly and we will find ourselves standing there alongside them. With war, it seems to me, he does find himself using the occasional image, because our experience of the battlefield is less widespread. Here, the images make us see clearer. What writers might want to take away is that in realistic narratives most of the images we try to introduce just get in the way, like frosted glass.

“Then he suddenly felt there was something dangling on his numb left arm that shouldn’t be there.”

Here we have almost the opposite to the comment above. The art, which Tolstoy mastered, is knowing what to say, and what not to. Here we have something imprecise, but precisely because of its imprecision and the knowledge we have of the actual fact of the injury, Nikolai Rostov’s own confusion at his (ultimately minor) wound becomes heightened for us. Gaps in knowledge create tension – Tolstoy does not take us for fools.

“Next day the troops were on the march, and Boris had no opportunity of seeing Bolkonsky or Dolgorukov again before the battle of Austerlitz. For the time being he would stay with the Izmailov regiment.”

The same thing happens here, at the end of a chapter. We know, as the characters do not, what Austerlitz means – a crushing defeat. Multiple chapters end while mentioning it is coming, but the characters meanwhile get on with their lives as if they are on holiday. The contrast is unbearable but brilliant. The one mistake Tolstoy makes is that he does mention the battle will be a defeat before it begins. That makes the ominous shape of the coming battle coalesce into something more prosaic, weakening the tension. You have to have history be familiar to fully enjoy this tension, but Austerlitz is so famous as a battle that Tolstoy cannot be faulted for expecting us to remember it.

“She clomped in”

Ultimately, as with Dickens, we can read Tolstoy to try and work out how to make vivid characters. Whereas Dickens’ characters gain power from his mastery of caricature, Tolstoy’s come from the details that he uses for them, in particular repetitions. Prince Andrei is at several times referred to as “indolent”, so that the word is associated with him in our minds. Now, this is worth giving more attention to. Normally, in creating and introducing characters, we dump the information on the reader all at once. We learn perhaps their history, their personality, their appearance. But I tend to forget this all myself – it’s too much, especially when detached from the world.

Character is shown in Tolstoy’s fiction as in life – one element at a time. Yet we need something solid, more than just a name, to attach the character’s traits to. Telling us too much is like making a clay statue and forgetting to fire it, so that it melts when left out on the mantlepiece. Tolstoy gives us very little, repeated over and over, with the result that we have something solid that we cannot possibly forget about a character. And thus everything that the character does after that is memorable too, because we have something structural to pin it onto, rather than just a mush. Andrei’s wife, the little princess, (already her name is a memorable thing), has a “downy lip”; Andrei himself has his indolence; Pierre has his glasses, Sonya her inner kitty; Berg has his inability to talk about anything but himself, Vera her crap personality.

It’s utterly staggering that I can just reel these things off. With Dickens, the people are so flamboyant in their personalities that we have to remember them. But Tolstoy’s people, real as you or me, are just described effectively from a technical standpoint. He finds their essence, and never lets us forget it.

Which brings us to “clomped”. The way we walk, like all the things we do with our bodies, is memorable. They can form the foundation for the rest of the novel’s description of them. Andrei’s poor, poor sister, “clomps”. That tells us all we need to know about the success she has had in her life, her confidence, and the distance between her hopes and her realities. If she did not clomp, if we did not know she clomped, we would not feel the full pain and sadness of the line when meeting the handsome suitor Anatole Kuragin: “She tried to be nice to him and didn’t know how.”

It’s brutal, but also not nearly as ambiguous as it looks when taken out of context. Marya clomps. She is not failing to be nice because she’s an unkind person – in fact, she’s one of the novel’s moral centres. She’s failing to be nice because her life is simple, sad, and cramped, living with her insane father on their estate. In other words, she can’t be nice because she doesn’t know how. And, of course, she doesn’t know how – she’s the kind of person who clomps.


These walking words are surprisingly useful for a writer, so it’s a shame few of them take full advantage of them. Characters always have to move around, so if we can find a way of describing their movements while also describing the innermost nature of their soul – why not kill two birds with one stone?

“And the three voices, hers, Mademoiselle Bourienne’s and the giggling Katya’s, blended into a kind of happy babble like birds twittering.”

What’s interesting here is how we get to the image. Images, even striking ones, are as I noted above, not necessarily an unambiguous good in the writer’s arsenal. They can get in the way of the scene, being a barrier rather than a path. Here we have a rare non-war image, but now read it again. Here we don’t just have the image – we have its creation. The voices blend, and then they become this babble which is like birds twittering. Images are annoying because they slow things down – we need to stop and work out how they relate to the scene that we expect to see in our heads. But here, because we see the scene become the image, via that word “blended” and the “And” at the beginning, the sentence retains its vigour. We catch the image in its becoming, so that we take it in while still running to the next page.

“My, how you’ve changed”

One of the problems a writer has is that in the two to three hundred pages allotted them by the gods of publishing, there’s only so much space we have for the forking paths of destiny. A novel is not a novella, which is lightning-focused on a particular plot and character or small group of them; still, things are short and simple enough that we can “see where things are going”, ultimately taking the tension out of the work after a certain point. Then there’s the problem of worldviews. With only a few characters, it’s hard to avoid the writer’s views of how things are. There is no space to explore alternatives, so that the universe presented often ends up seeming quite simplistic.

Tolstoy does not have this problem in War and Peace. There are so many characters and so many pages that we simply do not know what is going to happen or when. We know the history, but not how it will be told or what role our little people have to play in it. The characters we expect to meet again, like Boris, from early on in the book, may turn out to have relatively minor roles. The general tension is greater not just because of the war, but because people can be replaced on a narrative level. In fact, one major character does die long before the novel’s end, and the epic just keeps going.

If characters were simple and only replaceable, there is a great danger – we might feel like we could choose not to care about them. The opposite is the case. Because there is space, we know that they have time to grow, so we care about even the ones we don’t like at first. This is doubled by the fact that so many of the characters – Nikolai and Natasha, Pierre and even Andrei – are young. With all respect due to my older readers, young people change much more over a given time period than older folks do. By focusing on young people growing up, we get a situation where we are truly invested in people’s fates, not just whether they live or die as in a normal story, but what kind of person they will become. At my own advanced age (26), I recognise this as a great pleasure from coming into regular contact with younger people – I want to see what they will make of their lives.

So, this is another part of the magic of the book – the wave of characters that, thanks to the characterisation skill described feebly by me above, are all distinctive and exciting to read about. They and the history itself form part of the drive of the work.

“The same night, after taking leave of the war minister, Bolkonsky was on his way to rejoin the army, not knowing where to find it and worried about being captured by the French on the way to Krems.”

We end the piece on a simple one: the beginning of volume I, part II, chapter 13. The conclusions we might draw from this blog post are as follows – detail is key, not quantity; showing and telling must work together; images are not as important as we might think; cynicism is a human emotion as much as any other; a sheer quantity of characters, provided they are made using the principles above, is only a gain for tension and engagement.

This final extract does not correspond to all of these lessons, but it shows how narrative works in War and Peace, and that’s important too. What we have is very simple – time, place, person, and purpose. It provides the minimum for us to keep going. With so many stories and personalities, Tolstoy needs to be on top of his transitions or else we will get lost. And he is. And what’s surprising is how simple this is. The sentence above is not technically complicated. We can write our own, taking it as a model, or have that time/place/person/purpose as a kind of checklist on the door of our fridge. But we must write it. If we do, we too can take readers running through our imagined worlds.


What I might be trying to say is that War and Peace is actually quite simple. It may be one of the greatest works in the entire world, but that’s because it is simple, not because it’s complicated. The challenge in writing it, aside from the deep knowledge of human nature that Tolstoy had, is just the research and the planning. If you know exactly who is going to be where, and when, and why, you too can gradually build up something similar from scratch. Tolstoy wrote this novel in his thirties – it’s not actually the work of a great and aged sage so much as of a rich young man who had the money and time he needed to devote himself fully to his research project. That might give us hope that we may yet imitate it, correct lottery numbers forthcoming.

Unfortunately, though, it’s not that simple. Great literature has no formula, neither in general nor even in its specific instances. There is something missing in my attempts so far to write in a Tolstoyan manner, whether it’s the impetus that the sense of history gives or the quality of my characterisations, I don’t know. Somehow, no matter how prosaic it is, I am swept up and along by War and Peace. I put the novel down after finishing the first volume and haven’t read it for a few weeks, but just going over it again for this blog post I am already raring to get back into it. There is some hidden force here, something almost mystical. Is it merely my interest in characters’ destinies? But I know them already – I remember it all. There is no tension of that sort, no illicit love affairs like in Anna Karenina.

But still, like a raging torrent, I cannot read this book and not be carried by it. What is the force? I must return and see if I can find it, or drown happily in the attempt.


If you are still interested in Tolstoy’s language after this piece you can try to track down Henry Gifford’s elusive essay “On Translating Tolstoy”, which delves further into the topic. If you find a copy, please consider sending one my way!

Leo Tolstoy – The Sevastopol Sketches

Tolstoy’s Sevastopol Sketches are an early work of the great Russian, taking us behind the Russian lines at the Siege of Sevastopol (October 1854 – September 1855) in the Crimean War. It is interesting because although that war has been much mythologised in my own country – one need only speak the name “Florence Nightingale” and a floating lamp will appear, while Tennyson’s “The Charge of the Light Brigade” is one of the few poems whose lines probably remain burned into the British poetic public consciousness – in Russia one often has the sensation that there was no Crimean War at all. A defeat when the ruling elites were still convinced their country was undefeatable led to a series of reforms culminating in the emancipation of the Russian serfs in 1861.

The picture of Russia that it presents to the world and its people these days has no space for sore defeats such as this one. The only thing we need to know about Crimea is that it is Russian and always has been. Well and good.

Still, this losing war produced a piece of remarkable Russian fiction, one that has much in common with Isaac Babel’s Red Army Cavalry, written as the Soviet Union suffered a disastrous defeat against a newly independent Poland in the early 20th century. Both works attempt to engage with war – a theme so great that it bursts the hinges of anything that aims to contain it (War and Peace, of course, was really too short) – through fragmentation and novel narrative techniques. These techniques – chronological, ironic – Tolstoy would later develop further in works like Hadji Murat – but they found their beginning here. And for this, the work is interesting now, above and beyond its perspective on a war we may think we know.

Overview

“The real hero of my story, who I love with all the powers of my soul, who I have tried to bring out in all his beauty and who has always been, and will always be, sublime – is truth itself.”

In the Sevastopol Sketches Tolstoy, who was writing only a few months after serving in Crimea as an officer – in fact, the first two stories were written while the siege was ongoing – was already formulating many of the basic ideas about war which would later mark his monumental book on the topic. What are these ideas? To begin with, we learn that war is hell. We have always known this, but Tolstoy’s particular goal is to deglamourize heroism – that one thing that has nevertheless made war glorious and somehow justified for the individual soldiers without whom there could be no war. Everything in the Sevastopol Sketches serves towards the argument that war is not a place of heroism and glory, but of sadness, disappointment, and pointless violence.

Leo Tolstoy at the time of the Siege of Sevastopol

The Sketches are three in number, and each is set at a different moment in the siege. As with Babel’s treatment of the Polish war in Red Army Cavalry, this allows us to see the war effort as it goes well, stagnates, and finally is lost – but without having to fill in the gaps in between and thereby enlarge the book without necessarily making it any more compelling. Although the city of Sevastopol remains central throughout, each story gives us different characters. The first and shortest tale, “Sevastopol in December”, uses an unusual second-perspective narration. Tolstoy here plays the part of a gallant tour guide. The sounds of war are in the background, but somehow sufficiently distant. We see a city that seems carefree, relaxed:

“There you will see the defenders of Sevastopol alongside terrible and sad, great and entertaining, but always amazing, soul-raising sights.”

“Sights” is perhaps the key word here – we are a visitor, staring at exhibits in the zoo. Even after a visit to the hospital and conversations with the wounded, still, we are prey to the feelings of awe in the face of “danger, that game of life and death”. Without allowing us to follow a character or linger over a particular wounded, Tolstoy temporarily allows us to see the war in a depersonalised manner and focuses on the great patriotism of the Russians at its commencement. But in the other two stories, not only do we follow individuals, but we also see what the tour downplays or hides – death, ignorance, and hypocrisy.

Communication Failures

In the second story, “Sevastopol in May”, we begin to experience fighting first-hand. We follow an officer, Mikhailov, as he goes about his duties, before finally heading to the fortifications themselves. But these duties are not what we might have expected. An awful lot of his time is given over to considering the complete and utter vanity of the officers:

“A thousand human self-images managed to be offended, a thousand managed to be awfully pleased, to puff themselves up, and a thousand – to find their rest within the arms of death.”

Tolstoy gives us pages on the narcissism of small differences among the officers – who is ranked slightly higher, who has the nicer carriage, who is consumed by this or that petty anxiety. All dialogue is constructed by its participants to give a particular impression – it is a lie, hypocrisy. And this is particularly ridiculous given the context of a war. If we cannot communicate truthfully, how can we possibly hope to fight well, to plan and strategize effectively? At the start of the story, we laugh at the ignorance of a woman from central Russia who has written Mikhailov a letter describing how the press reports the war – battles with hundreds of foreign casualties and only a single Russian one, for example – but then we learn that the soldiers themselves are no less badly informed. One even declares the Americans will save them.

Miscommunication continues once Mikhailov’s part in the war itself begins. In War and Peace, one of the major themes is the incompetence of the commanders in contrast with the intrinsic elan of the soldiers – during a battle, the officers do not matter, and certainly not the generals. Only the individual soul facing its opponent does. And the encounter is inevitably messy. Mikhailov only knows that he has killed a Frenchman because he makes a noise – “ah Dieu” – upon being stabbed. Earlier, we read that “Mikhailov, supposing that they were asking after the company commander, came out of his pit, and thinking that Praskukhin was the leader, holding his hat in his hand, went up to him”. The emphasis is mine – it indicates that assumptions and guesswork lie behind the interactions. It indicates, above all, instincts, which can be either good or bad but which in war are perhaps all we have.

“Sevastopol in May” concludes with Mikhailov getting a light head wound. As if to tie his themes together, Tolstoy shows that Mikhailov’s main concern is whether he will look silly with it, not whether he will die. Even war cannot change vanity, it seems.

Ways of Dying

In fiction, dying often reveals the truth of the life that death ends. A good life generally has a good end, while a bad one, such as Ivan Ilyich’s, tends to end slowly and painfully. There are three significant deaths in The Sevastopol Sketches. The first is in “Sevastopol in May”, while the other two are in “Sevastopol in August 1855”. Each of these deaths has a different purpose and is approached in a different way.

In “Sevastopol in May” the death is Praskukhin’s, an officer’s. He dies fighting alongside Mikhailov. I’ve heard his death mentioned in the secondary literature as one of the earliest examples of a kind of stream of consciousness, for what strikes one about Praskukhin’s death is how his consciousness expands to envelop the whole story, and then like a black hole suddenly collapses inwards. Praskukhin’s death is first of all sad – “he was scared, listening to himself”. He seems little aware that he is dying until it is far too late. War cannot change vanity, but we find that death can. Suddenly Praskukhin is very small, weighed down by what feels like blocks of stone. Just a moment earlier he had seen Mikhailov get injured, and his first thought had been that this was a relief because Mikhailov owed him money. The stream of consciousness narration allows us to see the transformation of Praskukhin’s world from its petty concerns about money into its tragic concern about onrushing death. By connecting the two, Tolstoy seems to suggest that what we think about in war is really far from what we should think about. And this connects ultimately with the idea that if only we understood what war really was – death and destruction – nobody would ever fight again.

Or as he puts it in my favourite quote of the book:

“A disagreement that has not been solved by diplomacy will still less be solved by powder and blood”.

“Sevastopol in August 1855” takes us to the end of the siege, and to the end of the two Kozeltsov brothers. Much of the story is taken up with the younger brother’s arrival in Sevastopol, which is a completely different city to the one it was in the prior stories. Where before it appeared to function normally, with civilians and women and shops, now it is nearly deserted. The younger Kozeltsov is less occupied by vanity than the other officers – instead, he is guilty of an exaggerated love of heroism. He dreams of heroic death, even though “so little of what he saw was anything like his brilliant, joyous, great-souled dreams.”

 When he eventually meets his fellow officers, they do not tell him what to do, even though he knows next to nothing about running an artillery unit. Instead, they want to play cards and gossip. An opportunity to go to the battlements arises and Kozeltsov puts himself forward, only to be rejected by the others. Instead, they draw lots, and Kozeltsov is again chosen – a significant moment, given what comes later. It seems to suggest again that war is less about planning and more about sheer random chance. Kozeltsov gets to the battlements, and the fighting begins, but here the narrative takes us away from him suddenly.

In chapter 24, a brilliant short chapter, we see Sevastopol through the eyes of two spotters far off. They see the beginnings of a hostile assault upon the city, and then later –

“Oh God, a flag! Look, look!” Said the other, getting his breath and moving from the telescope. “A French flag is on Malakhov Redoubt!”

In Hadji Murat the hero’s death is announced before we experience it first hand when his head is brought to the Russians. In “Sevastopol in August 1855” too, death is announced before we experience it directly. The effect of this is to devalue it – we know what will ultimately happen, so any heroism or defiance is suddenly rendered pointless. It would have been better not to die at all.

Both Kozeltsov brothers die in the French attack. The elder is injured first and later succumbs from his wounds. In the confusion of the fighting, he believes he has successfully repelled his enemy. He feels “an inexpressible delight in the knowledge that he had managed a heroic act”. Yet what is this heroism really, if not a lie? He is indeed deceived by the priest in the hospital, who tells him that the enemy are in retreat. Kozeltsov elder may be able to die gladly, but the reader cannot share in his delight. There is something utterly sickening in seeing falsity so close to the grave. Perhaps I am wrong to care so much about truth, but Tolstoy does name truth the hero of his story, so I think I am right here. War cannot be even remotely good if it engenders the need for such deceit, even comforting deceit.

Heroism allows Kozeltsov elder to die gladly, assuring himself that he has protected his fatherland successfully. But Tolstoy devalues that heroism by showing it is based on a lie. Volodya, Kozeltsov younger, who is even more prone to idealise heroism than his older brother, is given an even more brutal send-off. We do not even see his death. Instead, through one of his soldiers’ eyes, we see how “something in an overcoat lay face down in the place where Volodya had just been” as the French begin their attack. There is no last stand, there is no coming to terms with the war. There is simply death. Whereas even the elder’s battle allows us to find redemption in his valour and heroic qualities, Tolstoy does not even allow Volodya a page to make his departure from the world meaningful. Depriving him of description, he deprives him of meaning.

Try as we might, we cannot find any way of saying that his death was worthwhile.

Conclusion

I visited Sevastopol in 2020. In recent years the city has once again attracted international attention. Crossing over from the North to the South parts of the city by ferry – a route taken by many of the characters of The Sevastopol Sketches – I was left awestruck by the great grey mass of Russian Black Sea Fleet, moored inside the bay past the old city harbour walls. I was not particularly interested in the Crimean War and did not seek out any of the museums related to it. Sevastopol is probably more interesting to a tourist these days on account of its pleasant waterfront promenade and its Greek heritage – the ancient city of Khersones is quite well-preserved. All told, however, the promenade at Yalta is more lovely, and the beaches along Crimea’s southern coast, such as Alupka, are better for people who would like to swim and forget their troubles.  

The Crimean War has been forgotten, at least in Russia. For the British, it remains an important part of our national identity. The last time I visited my grandmother’s she produced a diary of one of her forebear’s from the Crimean War for me to flick through. It did not make for particularly entertaining reading – for the most part, it was a list of men lost and troop movements. But to hold history in one’s hand like that is nevertheless a wonderful feeling.

The diary. Note the “Russian attack” at the bottom of the page.

To read Tolstoy’s little book is also to encounter history, and it is to encounter it from a different perspective to the one we are used to. In fact, this perspective-shift buttresses the argument of The Sevastopol Sketches. Reading our “enemy” already leaves us biased against them, so that Tolstoy’s suggestion that war is pointless and desperately sad is easier to accept. The petty vanities of the officers, dislodged from the cultural frame of reference that might let us love them, appear just as petty as they really are.

Ultimately, Tolstoy’s fullest and best critique of war is found, unsurprisingly enough, in War and Peace (or possibly Hadji Murat). But The Sevastopol Sketches are still a fun book. For one, they have in embryo many of the techniques that Tolstoy will expand upon later in his great works. More importantly, however, while few of us will ever fight in a war, Tolstoy’s work acts as an antidote to an idealised notion of it which I think may still be relatively common. And wherever war is idealised, inevitably it will burst into reality.

Temptation and Pride in Tolstoy’s Father Sergius

Although I’ve been having a go at Tolstoy lately, I still admire him, and would probably rank his writings above those of anyone else. Unfortunately, Tolstoy’s novella, “Father Sergius”, is another one of those frustrating prophet-Tolstoy pieces, so today’s post will be stained once again with disappointment. It shouldn’t be, in a way. Father Sergius, like Hadji Murat, was not published while Tolstoy was alive. Tolstoy shied away from publishing both works because they revealed too much about himself – at least, I remember reading that view somewhere among the criticism on Hadji. But whereas Hadji Murat revealed that Tolstoy still knew how to write cracking fiction even after he was old, “Father Sergius” reveals that Tolstoy was an awful egotist who thought he was better than everyone else. Because that’s basically what the novella is about: Tolstoy, Tolstoy, Tolstoy.

Leo Tolstoy, at about the time he was writing “Father Sergius”. The story was finished in 1898.

I recently read George Orwell’s essay on Tolstoy, “Lear, Tolstoy and the Fool”. To my knowledge, Orwell hadn’t come across “Father Sergius”, but the two pieces go together quite well. Orwell argues that the lives of Tolstoy and King Lear are curiously similar. Both were men who, in their old age, renounced their power, but then became bitter and angry for it. Both Lear and Tolstoy practiced self-denial – something normally associated with saintliness and goodness – for selfish reasons. In renouncing their earthly power, both men aimed to gain spiritual power and with it a greater sway over hearts and minds. Tolstoy gave up his copyrights, he neglected his fiction, but he did not give up the idea that he ought to influence people. Quite the opposite, as the torrent of moralistic pamphlets he produced evidences.

In short, Tolstoy’s renunciation was incomplete. Or, as Orwell puts it, “if you live for others, you must live for others, and not as a roundabout way of getting an advantage for yourself.”

What does all this have to do with “Father Sergius”? Quite a lot, actually. Tolstoy’s novella is essentially a dramatization of this conflict. Our hero, Father Sergius, becomes a famous monk, but he remains unsatisfied with his life. Though he is supposedly serving God, he finds that in reality he is serving other people – the people who come to his refuge, the other members of his monastery. And of course, he is also serving his own pride. But, as with Hadji Murat, “Father Sergius” is also the story of how its central character reaches enlightenment of a Tolstoian sort. What happens?

A Bad Breakup – The Opening of “Father Sergius”

D’ya ever have that thing where you go off and become a monk just because your girlfriend turned out to have had a previous partner? Nobody? Tolstoy, with his many children with peasant girls, of course knew a thing or two about previous partners. But after his religious conversion he became very anti-sex, which we can see most clearly in The Kreutzer Sonata, but which is also on display in “Father Sergius”. Our hero is Prince Stepan Kasatsky, a young man at the story’s beginning, but one who has already risen almost to the peak of society. Apart from his one weakness, sudden bursts of rage (amazingly, Tolstoy suffered from this also), he’s a model man. He is the best at everything he tries, and has rather gotten used to that feeling of superiority. True, he’s not admitted to the very highest reaches of society, but otherwise he can’t complain.

He has a good role in the military, and has made an excellent match to a young lady. But here is where his problems start. What he doesn’t know is that this girl has been the lover of Nicholas I. In the second chapter we’re taken into her garden, a little while before the wedding. Everything seems perfect – even the nightingales are a-twitter. But “Mary” (a foreignized name in Russian literature almost always means something’s wrong) is in a state. She needs to admit to her past before the marriage, but it’s hard. Eventually manages to work up the courage, but Kasatsky is not willing to give her a hearing at all. (I’m pretty sure if the Emperor of all the Russians wanted to bed you, you didn’t have much choice in the matter). He gets up, gets angry, sells his estate, leaves his job, and becomes a monk.

As you do, of course.

Monk Days

Why does he become a monk? There are two reasons, we’re told. The first is that it lets him “stand above those, who thought they could look down on him”. The second is a real religious feeling, which is mixed up with pride and a desire to be the best. Anyway, Kasatsky becomes Father Sergius, but his problems do not end there. One day, while helping at a service, he is recognised by some ladies, who point him out to each other in French. Then, after the service his superior calls him round back to chat with a general who used to know him. Father Sergius is angry at the fact that even being a monk doesn’t save him from the people he was trying to escape. What is worse, the monks themselves aren’t as good as they’re supposed to be. There’s only one thing for it – to become a hermit!

A still from the 1918 film adaptation of Father Sergius.

A Hermit and his Temptation

Father Sergius gets permission to go to another monastery, further from civilization, and there he occupies the quarters of a recently deceased hermit. All seems well, and a few years pass. But one night a group of revellers is passing by, and one of their company, Makovkina, a young lady, decides to go and see Father Sergius, whose old identity they are all familiar with. Makovkina comes up with a plan to seduce him. (As you do). Anyway, she makes her way to his rooms and asks for shelter, saying she’s lost. At first, Father Sergius can’t believe she’s real – he thinks she’s an apparition, or else the devil. (“For the devil always appears as a woman”). But eventually, he lets her in.

Father Sergius has been a hermit all this time but he is still weak to “lust”. This woman causes a resurgence of his old feelings. Her power is that she is a normal human being. Her laughter, “cheerful, natural, kind,” has an effect on him. But normal human beings are evil people, Tolstoy would have us know, and this woman is a temptress! There is a great moment here, when the woman is drying herself and getting warm (Father Sergius refuses to see her more than he needs to), and we only hear her, just as Sergius does. It’s nice to remember that Tolstoy does know how to write.

Anyway, Father Sergius knows he has to see her, but he’s scared he will be unable to defeat his lust. So what is the logical solution? He cuts off his finger with an axe. Of course, when you have cut off your finger you end up a little distracted, with the result that temptresses can’t bother you. He goes in to see her, with his hand bleeding, like some axe murderer from a horror movie, and says: “dear sister, why did you want to destroy your eternal soul?” Amazingly, instead of being terrified, she leaves the hovel, changes her life, and becomes a nun. Cool, huh?

A Healer in Need of Healing

Time passes. Father Sergius acquires a reputation as a healer. And his isolation is brought to an end. Instead of living on simple food, his monastery now ensures he eats properly and is kept healthy. He has a constant stream of visitors, but in all of this he feels a growing dissatisfaction. He is being driven away from God and among the people:

“He had become like a place where once there had been a stream. “There was once a weak trickle of living water, which quietly flowed from me, and through me. That was the true life… but now I have had no time to gather water, for the thirsty are always coming, closing in and pushing at each other. They have crushed everything – now there is only dirt left.””

Father Sergius doesn’t like the people he meets, and it’s not clear that he can actually heal them either. They come to him “with their selfish demands”, and he gives them what they want. One day a merchant comes to him, wanting him to heal his daughter. He agrees. But when she comes, alone, she seduces Father Sergius instead. The next day, acting on plans he had made long ago, Sergius flees the monastery.

Flight

Tolstoy also fled a life that didn’t satisfy him. He died at the railway station at Astapovo, that being as far as he could get from his family before his body failed. “Father Sergius” was written over ten years before Tolstoy’s death, but the idea of fleeing was not a new one for him, just as the suicide Sergius also considers wasn’t either. Sergius goes to an old acquaintance, Pashenka, who he had treated unkindly as a child. He discovers her living poorly, surrounded by family, and struggling to survive. But the meeting brings an epiphany to him. “I lived for people under the pretext of serving God, while Pashenka lives for God, imagining that she’s living for people.” This final revelation allows him to live freely as an unknown wanderer, before eventually he is stopped by police and sent to Siberia for not having identity documents.

And there he lives happily ever after.

Tolstoy and The Holy Life – Identity and Truth

There are some interesting bits and pieces in “Father Sergius”, but they are ideas more than the story itself. One of the main themes in the story is that of identity. “Father Sergius” as a title is not a reflection of Stepan Kasatasky’s ultimate identity, but only an intermediary stage in its development. When Kasatsky first becomes a monk people often refer to his past by using his pre-monastic name, such as the women in the church or else Makovkina. Later he becomes “Father Sergius” the healer. But he is not a holy person – the story’s title is in fact ironic: “He now had no love, no humbleness, not even any purity”, he thinks after becoming well-known.

When he eventually flees, he destroys all of those past ideas of himself and returns to his own childhood. Pashenka calls him “Stiva” (the familiar version of “Stepan”), marking a new stage in his development. Finally, once he is a beggar, he answers the question of his identity by saying he is simply “a servant of God”. At last, he has removed all those connections with his past that made him a selfish person, and he is “free” to enjoy himself.

In connection with the subject of identity, “Father Sergius” also contains a persistent critique of organised religion. This is perhaps unsurprising – Tolstoy was excommunicated by the Orthodox Church in 1901, a few years after he’d finished “Father Sergius”. In the story the other monks are just as concerned about power, fame, and wealth as everyone else. More importantly, though, they are not shown to be in touch with any real kind of faith, either. Father Sergius himself regularly prays, but there is no sense that his prayers are answered until he finally leaves the monastery after his night with the merchant’s daughter.

Conclusion

Overall, I’m not sure I’m glad I read “Father Sergius”. I had expected something like Hadji Murat or “The Death of Ivan Ilyich”, where Tolstoy manages to squeeze in a moral message into a brilliant story. “Father Sergius” is a moral with a story attached, and there’s plenty to dislike here. In particular I hate the misogyny underlying Tolstoy’s depiction of women, something which is even stronger than the general atmosphere of misanthropy that pervades the story. There’s so little positivity here. The moral that we should serve God/our hearts rather than other people is, I suppose, okay, but when it’s combined with such dislike for humanity it’s hard to take seriously.

It’s like Tolstoy forgot that God (in Christian cosmology) created the world and wanted us to enjoy it. The whole thing’s just stupid. Alas, just as Orwell suggested, once Tolstoy gained his new faith, he didn’t seem to realise that he often appeared a fool. He would have been a lot more convincing, both as a writer and as a moral writer, if he had a little more self-awareness.

Anyway, if you’re after Tolstoy, go read Hadji Murat, or Anna Karenina, or “The Death of Ivan Ilyich”, or War and Peace. And if you’ve read them already, read them again, and again, and again.