A broadcast talk in the B.B.C.’s Overseas Service, 7 May 1941; printed in The Listener, 5 June 1941.
Last week I pointed out that art and propaganda are never quite separable, and that what are supposed to be purely aesthetic judgements are always corrupted to some extent by moral or political or religious loyalties. And I added that in times of trouble, like the last ten years, in which no thinking person can ignore what is happening round him or avoid taking sides, these underlying loyalties are pushed nearer to the surface of consciousness. Criticism becomes more and more openly partisan, and even the pretence of detachment becomes very difficult. But one cannot infer from that that there is no such thing as an aesthetic judgement, that every work of art is simply and solely a political pamphlet and can be judged only as such. If we reason like that we lead our minds into a blind alley in which certain large and obvious facts become inexplicable. And in illustration of this I want to examine one of the greatest pieces of moral, non-aesthetic criticism — anti-aesthetic criticism, one might say — that have ever been written: Tolstoy’s essay on Shakespeare.
Towards the end of his life Tolstoy wrote a terrific attack on Shakespeare, purporting to show not only that Shakespeare was not the great man he was claimed to
be, but that he was a writer entirely without merit, one of the worst and most contemptible writers the world has ever seen. This essay caused tremendous indignation at the time, but I doubt whether it was ever satisfactorily answered. What is more, I shall point out that in the main it was unanswerable. Part of what Tolstoy says is strictly true, and parts of it are too much a matter of personal opinion to be worth arguing about. I do not mean, of course, that there is no detail in the essay which could not be answered. Tolstoy contradicts himself several times; the fact that he is dealing with a foreign language makes him misunderstand a great deal, and I think there is little doubt that his hatred and jealousy of Shakespeare make him resort to a certain amount of falsification, or at least wilful blindness. But all that is beside the point. In the main what Tolstoy says is justified after its fashion, and at the time it probably acted as a useful corrective to the silly adulation of Shakespeare that was then fashionable. The answer to it is less in anything I can say than in certain things that Tolstoy is forced to say himself.
Tolstoy’s main contention is that Shakespeare is a trivial, shallow writer, with no coherent philosophy, no thoughts or ideas worth bothering about, no interest in social or religious problems, no grasp of character or probability, and, in so far as he could be said to have a definable attitude at all, with a cynical, immoral, worldly outlook on life. He accuses him of patching his plays together without caring twopence for credibility, of dealing in fantastic fables and impossible situations, of making all his characters talk in an artificial flowery language completely unlike that of real life. He also accuses him of thrusting anything and everything into his plays — soliloquies, scraps of ballads, discussions, vulgar jokes and so forth — without stopping to think whether they had anything to do with the plot, and also of taking for granted the immoral power politics and unjust social distinctions of the times he lived in. Briefly, he accuses himself being a hasty, slovenly writer, a man of doubtful morals, and, above all, of not being a thinker.
Now, a good deal of this could be contradicted. It is not true, in the sense implied by Tolstoy, that Shakespeare is an immoral writer. His moral code might be different from Tolstoy’s, but he very definitely has a moral code, which is apparent all through his work. He is much more of a moralist than, for instance, Chaucer or Boccaccio. He also is not such a fool as Tolstoy tries to make out. At moments, incidentally, one might say, he shows a vision which goes far beyond his time. In this connexion I would like to draw attention to the piece of criticism which Karl Marx — who, unlike Tolstoy, admired Shakespeare — wrote on Timon of Athens. But once again, what Tolstoy says is true on the whole. Shakespeare is not a thinker, and the critics who claimed that he was one of the great philosophers of the world were talking nonsense. His thoughts are simply a jumble, a rag-bag. He was like most Englishmen in having a code of conduct but no world-view, no philosophical faculty. Again, it is quite true that Shakespeare cares very little about probability and seldom bothers to make his characters coherent. As we know, he usually stole his plots from other people and hastily made them up into plays, often introducing absurdities and inconsistencies that were not present in the original. Now and again, when he happens to have got hold of a foolproof plot — Macbeth, for instance — his characters are reasonably consistent, but in many cases they are forced into actions which are completely incredible by any ordinary standard. Many of his plays have not even the sort of credibility that belongs to a fairy story. In any case we have no evidence that he himself took them seriously, except as a means of livelihood. In his sonnets he never even refers to his plays as part of his literary achievement, and only once mentions in a rather shamefaced way that he has been an actor. So far Tolstoy is justified. The claim that Shakespeare was a profound thinker, setting forth a coherent philosophy in plays that were technically perfect and full of subtle psychological observation, is ridiculous.
Only, what has Tolstoy achieved? By this furious attack he ought to have demolished Shakespeare altogether, and he evidently believes that he has done so. From the time when Tolstoy’s essay was written, or at any rate from the time when it began to be widely read, Shakespeare’s reputation ought to have withered away. The lovers of Shakespeare ought to have seen that their idol had been debunked, that in fact he had no merits, and they ought to have ceased forthwith to take any pleasure in him. But that did not happen. Shakespeare is demolished, and yet somehow he remains standing. So far from his being forgotten as the result of Tolstoy’s attack, it is the attack itself that has been almost forgotten. Although Tolstoy is a popular writer in England, both the translations of this essay are out of print, and I had to search all over London before running one to earth in a museum.
It appears, therefore, that though Tolstoy can explain away nearly everything about Shakespeare, there is one thing that he cannot explain away, and that is his popularity. He himself is aware of this, and greatly puzzled by it. I said earlier that the answer to Tolstoy really lies in something he himself is obliged to say. He asks himself how it is that this bad, stupid and immoral writer Shakespeare is everywhere admired, and finally he can only explain it as a sort of world-wide conspiracy to pervert the truth. Or it is a sort of collective hallucination — a hypnosis, he calls it — by which everyone except Tolstoy himself is taken in. As to how this conspiracy or delusion began, he is obliged to set it down to the machinations of certain German critics at the beginning of the nineteenth century. They started telling the wicked lie that Shakespeare is a good writer, and no one since has had the courage to contradict them. Now, one need not spend very long over a theory of this kind. It is nonsense. The enormous majority of the people who have enjoyed watching Shakespeare’s plays have never been influenced by any German critics, directly or indirectly. For Shakespeare’s popularity is real enough, and it is a popularity that extends to ordinary, by no means bookish people. From his lifetime onwards he has been a stage favourite in England, and he is popular not only in the English-speaking countries but in most of Europe and parts of Asia. Almost as I speak the Soviet Government are celebrating the three hundred and twenty-fifth anniversary of his death, and in Ceylon I once saw a play of his being performed in some language of which I did not know a single word. One must conclude that there is something good — something durable — in Shakespeare which millions of ordinary people can appreciate, though Tolstoy happened to be unable to do so. He can survive exposure of the fact that he is a confused thinker whose plays are full of improbabilities. He can no more be debunked by such methods than you can destroy a flower by preaching a sermon at it.
And that, I think, tells one a little more about something I referred to last week: the frontiers of art and propaganda. It shows one the limitation of any criticism that is solely a criticism of subject and of meaning. Tolstoy criticizes Shakespeare not as a poet, but as a thinker and a teacher, and along those lines he has no difficulty in demolishing him. And yet all that he says is irrelevant; Shakespeare is completely unaffected. Not only his reputation but the pleasure we take in him remain just the same as before. Evidently a poet is more than a thinker and a teacher, though he has to be that as well.
Every piece of writing has its propaganda aspect, and yet in any book or play or poem or what not that is to endure there has to be a residuum of something that simply is not affected by its moral or meaning — a residuum of something we can only call art. Within certain limits, bad thought and bad morals can be good literature. If so great a man as Tolstoy could not demonstrate the contrary, I doubt whether anyone else can either.