I tried for five months to write something more polished, less rambling. This is all I've got:
"While he is alive, the morning is still fresh and dewy, the vampires sleep. But if the sun sets, if father Tolstoy dies and the last genius leaves - what then?"
-Alexander Blok, as Tolstoy lay dying at Astapovo
"[War and Peace] is positively what might be called a Russian Illiad. Embracing the whole epoch, it is the grandiose literary event, showcasing the gallery of great men painted by a lively brush of the great master... This is one of the most, if not the most profound literary work ever.
-Ivan Goncharov
“Anna Karenina is sheer perfection as a work of art. No European work of fiction of our present day comes anywhere near it. Furthermore, the idea underlying it shows that it is ours, ours, something that belongs to us alone and that is our own property, our own national 'new word' or, at any rate, the beginning of it.”
- Dostoyevsky
"[War and Peace] is the greatest ever war novel in the history of literature."
-Thomas Mann
And of course:
"If the world could write by itself, it would write like Tolstoy."
-Isaac Babel
Damn, right? Intense. These are just some of the glowing, adoring quotes that I have drawn from the absolutely glittering gallery of homages that have been written to Tolstoy. On the one hand, it’s hard not to get caught up in the high, especially if you’ve experienced any of it first-hand yourself. But on the other hand… it kind of makes you want to kick back at it, doesn’t it? It makes me understand muckraking tabloid journalism. This is definitely the sort of moment where we could all use a cooling off article about the tax fraud he committed for years or some pictures from a bar fight he started.
Here’s the thing, the wonderful thing about Tolstoy: I think that he feels the same way.
One of the many reasons I love the movie version of The Last Station (which covers the last year of Tolstoy’s life) is the way that it frames Tolstoy’s struggle to control his own identity. The movie brilliantly explored the grand old man standing at the same crossroads over and over again as people tried to force him to take one path or another: either to buy into his own mythical propaganda, or at least to use it to some good purpose and become the sort of icon that Russia needed to begin to undertake serious reforms, that is, to act the part of the pure saint that he often wished that he was and live the way that others felt he owed it to them to live or whether he could simply be and live as the complicated, imperfect, sometimes silly, sometimes angry, loving man that he actually was. At that point, was his life really his own any longer to decide what to do with? What did he owe to the millions who knew his name and thought they knew what he stood for? Did he have the right to be less than what he was constantly told people needed him to be?
I think that Tolstoy struggled with the issue of Great Man syndrome long before he became the purported saint/icon that he was made into at the end of his life. War and Peace is, as so many have noted, about a lot of Serious Ideas and Movements. And here’s the thing, he’s really, really good at writing about them. Although some of his ideas can seem silly from the vantage point of the 21st century, the process that is put into them does not seem so. And at the time, there seemed to be no one who could come up with the words to refute him in any satisfying way. I’m sure that his reputation had a lot to do with it, his place in the social-political fabric as much as his literary talents, his extraordinary position that seemingly allowed him to speak out under an autocratic government. But nonetheless, whatever you might say about the legitimacy of how he got there, it doesn’t change what ultimately happened, which is that both Tolstoy and his ideas ended up elevated into a rarefied sphere where criticisms were fairly ineffectual or easily dismissed.
Under all the rage about Napoleons and Alexanders, it seemed to me that perhaps the major underlying theme of War and Peace was just this: The search for that Great Man (or equivalent idea) that could make Tolstoy stop seeking and asking and live content. It seemed to me that Tolstoy would give anything if he felt he could give up seeking and rest in full trust. This whole book has his thinly veiled author proxies searching for something to give themselves over to, wholeheartedly and without regrets. The read I got was that Tolstoy wanted to find this Great Man, be his servant, follow his dictates and trust that when the day comes that he questions them, the Great Man will be able to justify what he tells him in a way that admits of no argument. He wants to be able to go home satisfied and feel that when he comes back the next day the Great Man’s next set of instructions will always be just as wise, just as inarguable, and just as moral in statement as well as action as they were the day before. More than this, he wants this Great Man to be able to change him and purify him of what he sees as his petty enjoyments, loves, hatreds and cynicisms, and make him into a perfect vessel of love and generosity to those around him, who is only inspired by the greatest of good-doings and rejects worldly pleasures.
So, you can see where this is going, right? Tolstoy isn’t looking for a Great Man, or perfect human or amazing idea at all: he’s looking for God, incarnate. This was the heartbreaking thing about this book for me, watching him try to find this impossible ideal, because it seems like he really thought that this was possible, in his heart of hearts. He never could get rid of the thought that The Ideal, the Utopia, the Perfect Heaven, existed somewhere and he was just missing out on it.
Tolstoy’s two most direct author proxies, Pierre and Prince Andrei, spend this whole novel seeking what I can only call with a capital H, their Happiness, some platonic ideal of Heavenly Bliss in which their souls will no longer question or feel discontent or dissatisfaction. Between them, these two men place their hopes in, respectively: Napoleon, carousing and living for the moment, money and societal success, the quasi-Christian cult/society club that was the Russian Freemasons, and finally Love With That Girl Who Was Too Good For You (Pierre) and the army/war, the Emperor(s), familial obligations, meritocratic success and professional heroes, The Love of A Fresh, Pretty Young Girl, the Army Part II, and, finally, the forgiveness and redemption of Jesus (Andrei). Other members of the vast cast show up to take over the baton for a few moments and chime in about the glories of the Emperor(s), God, the brotherhood that can be found in the army or idea of The Fatherland, and, on the part of the women, religious obsessions, the love of children, and the perfections of a man who deigns to marry them.
It’s rough to watch these people’s hopes get shot down that many times. This book is a thousand pages long. It happens a lot of times, and to almost all the characters that we have any sympathy for. It’s hard to watch these characters put their 110% into something or someone because we know that there’s just nothing in this world that can withstand that sort of pressure. It’s tragic, to think what some people expect of others, and, I think, one of the most powerful insights to come out of this book: there are no ideals, and those who spend their lives trying to find them will be inevitably disappointed.
This is something that Tolstoy clearly struggled a lot with. But God was always the out. It happened in W&P and in the “oh holy shit, I feel like a bad person,” screeching brakes of an ending on Anna Karenina. But of course, this ideal is unknowable and insubstantial in many ways, it’s mysteries therefore customizable and different for everyone who encounters them. God allowed him to hold onto the idea that the Ideal existed and allowed him a vessel into which to pour all his hopes after everything else, inevitably, disappointed him.
It’s really unfair, of course, for Tolstoy to have expected mere humans to do anything different if he’s going to put that kind of insane expectation on everyone and everything around him. It’s almost laughably arrogant to expect that the world will live up to the way that you think that it should be and that it should change itself to suit you. Sometimes I felt like I was the Cary Grant character in The Philadelphia Story, wanting to face down Katherine Hepburn and tell her that she needed to have some regard for human frailty.
If Tolstoy was like that, it would be easy to dismiss him. His rage would have no power. It would be simply a delusion, not an ideal. But he does understand it, is the thing. To his great despair. Tolstoy is afraid of that frailty and spends this whole book running from it. This was some of the great power of Anna Karenina for me, as well as this book. He can’t sustain that fire and brimstone condemnation of the sinful for long. He understands the flaws far too well. In the same way, he can’t sustain his belief in a system, a person, or even a religion for too long. He keeps having to find something else to believe in, something new to try, in just the same way that his characters keep having to “renew” themselves after doing something that they feel is sinful. Tolstoy’s protagonists are always too active in their minds and hearts to settle down to something forever, state their belief and call it good. They keep changing and evolving for a very specific reason: because they keep living. It reminded me of something something he wrote in Anna Karenina about the blissful period after Anna and Vronsky run away together:
He felt that the realization of his desire had given him only a grain of the mountain of happiness he had expected. It showed him the eternal error people make in imagining that happiness is the realization of desires. At first, after he had united with her and put on civilian clothes, he felt the enchantment of freedom in general ...but not for long. He soon felt arise in his soul a desire for desires, an anguish."
People who keep living don’t get to live happily ever after. They get to keep living, and that is all. Tolstoy’s metaphor for this in this novel is Natasha. Natasha, like Anna, is a unique female figure for this time period in literature in that she gets to live, think and love very much as a male protagonist would do. She gets her own inner soul and feelings and Tolstoy is very firm about protecting that, no matter what ideals the men want to project on her from the outside. Natasha is flighty, self-involved and changeable in her feelings depending on the moment or situation. Natasha loves acting the part of romance, but finds that she cannot sustain her feelings long enough to make it worth it. This puts her in sharp contrast to most of the other women in this novel: her childhood friend and cousin Sonya, who remains self-sacrificing and self-effacing and loyal as a dog to the man she declares she loves (in ways that are often humiliating), being one example, and the religious, blushing, pure Princess Marya being another. Natasha’s joys and worries are the simple, straightforward, predictable and all-too-recognizable feelings of a teenage girl:
”Natasha was going to the first grand ball of her life. She had gotten up that day at eight o’clock in the morning and had spent the whole day in feverish anxiety and activity. Since the morning all her powers had been directed towards getting all of them-herself, mama, Sonya-dressed in the best possible way...”
“Natasha was interested neither in the sovereign nor in any of the important persons that Mme Peronsky pointed out-she had one thought: “Can it be that no one will come up to me, can it be that I won’t dance among the first, can it be that all these men won’t notice me, who now don’t even seem to see me, and if they look at me, it’s with such an expression as if they were saying: ‘Ah! it’s not her, there’s no point in looking!’ No, it can’t be!” she thought. “They must know how well I dance, and what fun it will be for them to dance with me.”
Natasha hasn’t a single thought about the greater good of Russia, God, or, really, her family. Natasha wants to be young and admired and have a wonderful time every day of her life. It makes her selfish (she doesn’t want to hear ANYONE’s opinion if they contradict a desire of hers). It makes her heedless and reckless. It also makes her at least the temporary desire or deep love of almost every man that comes into contact with her in this novel. She is another one who throws herself into every moment of her life 110%. But she’s just much more honest about the fact that what makes her happy changes frequently. People judge her for this constantly, which gradually gives her a self-conscious complex which I think has a lot to do with why she agrees to marry Prince Andrei under the worst idea-ever-in-the-world circumstances.
Is anyone surprised when the engagement fails? Anyone? You can say what you want about the repentance afterwards, but the way that Tolstoy sets it up, it is difficult to judge Natasha for the way things go down. She’s sixteen and has been abandoned by her much older fiancé for reasons she hasn’t a prayer of understanding involving the passive aggressive fights of fathers and sons that never end. As far as she knows, she's been told not to live or love for a year, and girl does not play like that. Natasha tries her best, but she’s living proof that we keep on living and being people and having to get through the day no matter how many oaths we swear or how many good intentions lie on that road paved to hell. This is like people who think that Bluebeard’s wife should be condemned for going inside the secret room or that Pandora is the worst for opening the box. You put her in a situation that was completely incompatible to her temperament and personality, made her undergo a test to prove something that you don’t really want her to be anyway and all because YOU got cold feet and realized that maybe you weren’t ready for the reality of marrying a beautiful, passionate sixteen year old who loves society and is probably being set up for Anna the Sequel to happen, especially if you are going to insist on your tortured, strong-and-silent thing continuing, which I am fully sure it would have.
Natasha is loved and adored because she symbolizes passionate, uninhibited, it-goes-on- Life. She hasn’t got a single complex to speak of. Natasha is almost the only one in this book who deals with her feelings honestly and doesn’t hide behind philosophies or false generosity to make herself feel better. She even throws herself fully into the passion of the guy she’s cheating on Andrei with. If she feels bad afterwards, it’s because of pure, human guilt, not because Jesus told her that doing that was bad. She doesn’t like hurting people, especially not the person that she had made her Romantic mind up that she was going to marry and live happily ever after with. Again, human love. When she collapses when she finds out the guy she loves is already married, it’s not out of a feeling of sin, it’s out of grief for the love she feels.
Like every other protagonist, she wants forgiveness and purification for her sins before she is able to be well again. But she wants forgiveness from a man, from Prince Andrei, not from a philosophy or a religion or a government. She wants to be able to love and have her love be worth something in her eyes and anyone else’s. Love is at the center of her own sense of self, and if she is not allowed to give love she feels that her life is not worth anything.
Natasha’s erstwhile fiancé, Andrei, is allowed to find peace and purity before he dies. He is allowed to give himself entirely over to Jesus and find the serenity that he has always lacked. But here’s the thing, he only does it through feeling inhuman:
“Yes, love.. but not the love that loves for something, for some purpose, or for some reason, but the love I experienced for the first time when, as I lay dying, I saw my enemy and loved him all the same. I experienced the feeling of love, which is the very essence of my soul and needs no object… To love everything- to love God in all His manifestations. You can love a person dear to you with a human love, but an enemy can only be loved with divine love.”
All this and martyrdom too so that he can somehow find a way to express and get over what he feels is his unacceptable anger at a woman who betrayed him. But she’s around and he suddenly starts to feel human, not God-like love again. He starts thinking about the man who she cheated with and how he wanted to kill him. He thinks constantly about how near she is in the room. He starts to hope and negotiate with death. But life is too scary for him to do that. He ends up retreating away from confusion into death.
Seriously, screw the men in this novel. If there’s a hero here, I think it is Natasha. I would argue that the gauntlet thrown down to all these characters at the start of the novel is to find their way to honesty and peace. Natasha is the only character who consistently tackles the world with honesty, so she is the only one who can lead us to peace. Draw your wider metaphors for the implications for world affairs.
Which, you will notice, I did not touch on in this review. This is because they could not possibly matter less, except as a manifestation of everything else I am talking about here, just on a bigger and more impersonal scale, for those who can only recognize Truth when it is stated to them in a titanic voice with pomp and circumstance attached.
Partway through the novel, Tolstoy puts these words into the mouth of the Freemason who converts Pierre:
”Look at your inner man with spiritual eyes and ask if you are pleased with yourself. What have you achieved, being guided by reason alone? What are you? You are young, you are rich, you are educated, my dear sir. What have you done with all these good things that have been given to you? Are you content with yourself and your life?
Tolstoy’s never done asking these questions, which is why he was never able to find that Great Man in reality and lay down his burdens. It’s sad, in a way. From reading his two great works of fiction, it seemed like the one thing he always wanted. But on the other hand, he already told us, implicitly, that if he ever found the ideal he always said he was seeking, he would be dead inside. He would no longer be human. He would be God. Nirvana. Whatever you want to call it.
Is this really what he wanted? Or did he want to want it? Did he want that feeling of wanting it… that intense passion that only a human could feel? That desire for desires that never went away. There’s no way to know.
But for God’s sake, if these thousands of pages have taught me anything, it’s this: We’re pretty much stuck with being human. So we’d better make the best of it.
Find joy where you can. And realize, in a quote by Stoppard that I will never tire of repeating, “It’s the wanting to know that makes us matter.” I wish Tolstoy could have found God in that ideal, if he had to have one. I feel sure that that is perhaps the one way he could have avoided being disappointed.
Tolstoy is two for two on breaking my heart with words. And yet I feel sure that I’ll be back again for him to break my heart a third time.