But toying with his innocents, and showing how cleverly and suddenly their creator could bring them low, was for Waugh part of a serious mandate. He wanted to bring the Book of Job to life for those who had never read, or who feared, it. And he chose a time—the mid-twentieth century—when the Church he had joined was very plainly marked not just with a nostalgia for the days of Thomas More or even of Thomas Aquinas but by a reactionary modernity of its own. It is for this reason, I propose, that Waugh and Eliot still seem fresh while G. K. Chesterton and Hilaire Belloc appear quaint and antique. The plain fact is that both felt and transmitted some of the mobilizing energy of fascism.
The tweedy, fogy types who make an affectation of Waugh are generally fondest of his almost camp social conservatism: his commitment to stuffy clubs, “home” rather than “abroad,” old clothes, traditional manners, ear trumpets, rural hierarchy, ancient liturgy, and the rest of it. Their master ministered very exactly to this taste in the undoubted self-parody that adorns The Ordeal of Gilbert Pinfold and is titled “Portrait of the Artist in Middle Age.”
His strongest tastes were negative. He abhorred plastics, Picasso, sunbathing, and jazz—everything in fact that had happened in his own lifetime. The tiny kindling of charity which came to him through his religion sufficed only to temper his disgust and change it to boredom. There was a phrase in the thirties: “It is later than you think,” which was designed to cause uneasiness. It was never later than Mr. Pinfold thought.
His face eventually grew to fit this mask, but Waugh had been very much “of” the Jazz Age, and brought it hectically to life, most notably in Vile Bodies and Brideshead. Sexual experiments, fast cars, modern steamships and airplanes—these, plus a touch of experience with modern warfare, gave him an edge that the simple, fusty reactionaries did not possess. Thus he celebrated Mussolini’s conquest of Abyssinia as in part a victory for progress and development, defended Franco’s invasion of Spain as a stand for tradition and property, and, in his travel book Robbery Under Law, denounced the Mexico of Cárdenas as an anti-clerical socialist kleptocracy. On some things he was conservative by instinct. (He always abominated, for example, the very idea of the United States of America.) But the dynamic element in modernism was not foreign to him, much as he later liked to pretend otherwise. And he made excellent use of this tension in his writing.
Another tension or contradiction also occurs in both the life and the work. Waugh was a celebrated misanthrope and an obvious misogynist, capable of alarming and hateful bouts of anger and cruelty toward friends, children, and colleagues. When his friend Clarissa Churchill married a divorced man, he wrote to her saying that she had deliberately intensified “the loneliness of Calvary.” During his wartime service—which, it must be said, was often conspicuous for its gallantry—he almost had to be protected from assassination at the hands of the soldiers under his command. Permanently injured by the flagrant adultery of his first wife, and almost certainly a badly repressed homosexual, he made a living example of Cyril Connolly’s “Theory of Permanent Adolescence,” whereby Englishmen of a certain caste are doomed to re-enact their school days. The vices of the boy are notably unappealing in the grown man, and Waugh was frequently upbraided for the apparent contrast between his extreme nastiness and his ostentatious religiosity. To this he famously replied (to Nancy Mitford) that nobody could imagine how horrible he would be if he were not a Catholic. A nice piece of casuistry, but not one that bears much scrutiny. In at least two cases—his support for the Croatian Fascist Party during his wartime stint in the Balkans, and his animosity toward Jews—there was a direct connection between his spleen and his faith. And in at least two of the novels, Helena (which is based on the life of the early Christian empress of that name) and Brideshead, the narrative is made ridiculous by a sentimental and credulous approach to miracles or the supernatural. This is what Orwell meant by the incompatibility of faith with maturity.
A further proof of this point, from a somewhat different angle, might be Waugh’s lamentable inability to write about sex, along with his insistence on trying to do so. A properly reticent traditionalist should have avoided the topic altogether, or dealt with it by the faintest possible allusion. Waugh once tried to take refuge in a Jamesian hideout, stating rather too finally that “our language took form during the centuries when the subject was not plainly handled with the result that we have no vocabulary for the sexual acts which is not quaintly antiquated, scientific or grossly colloquial.” Never mind what Chaucer or Shakespeare or Swift or Burns or Byron might have made of that piece of evasion; the fact is that Waugh knew his readers and also knew that they employed pungent and emphatic and sometimes hilarious words for the obvious. Thus there is no conceivable excuse for passages like this one:
It was no time for the sweets of luxury; they would come, in their season, with the swallow and the lime-flowers. Now on the rough water there was a formality to be observed, no more. It was as though a deed of conveyance of her narrow loins had been drawn and sealed.
Or this one:
The silk rustled again as though falling to the ground. “It’s best to make sure, isn’t it, darling, before we decide anything? It may just be an idea of yours that you’re in love with me. And you see, Paul, I like you so very much, it would be a pity to make a mistake, wouldn’t it?”
Or this:
No sign or hint betrayed their distress but when the last wheels rolled away and they mounted to their final privacy, there was a sad gap between them, made by modesty and tenderness, which neither spoke of except in prayer. Later they joined a yacht at Naples and steamed slowly up the coast, putting in at unfrequented harbors. And there, one night in their state room, all at last came right between them and their love was joyfully completed.
The writhe-making aspects of these passages (drawn, respectively, from Brideshead Revisited, Decline and Fall, and Men at Arms) are in bold contrast to the somewhat swaggering and sniggering mentions of surreptitious sex in Waugh’s posthumously published Diaries. Evidently, he distrusted either his readers or himself, or perhaps both, when it came to the fictional crux. I admit that I found the second passage powerfully erotic when I first read it—but I was then under monastic tutelage and worse, and was, as I have said, only twelve. It’s somewhat confirming to read of Waugh’s rather bizarre second marriage, to an odd woman who bore him numerous children with no great evidence of relish on her part or pride on his—as if, indeed, offspring were to be regarded as random gifts, wanted or unwanted, from the divine. (By what is perhaps an unconscious inversion of the same dispensation, Waugh makes most of his protagonists into orphans or half orphans, missing at least one parent.) “Family values,” too tedious for straight depiction, nonetheless had to be upheld for reasons of propriety.
There is evidence that he knew not to push this kind of religiosity too far. In a conversation between Waugh and Graham Greene, recorded by Christopher Sykes, Greene described the plot of his then impending novel The Quiet American, and observed that it would be “a relief not to write about God for a change.” To which Waugh rejoined, “Oh, I wouldn’t drop God if I were you. Not at this stage anyway. It would be like P. G. Wodehouse dropping Jeeves halfway through the Wooster series.”
It is notable, for example, that none of Waugh’s fictional Catholic clergy are morally impressive. (The “priests,” as Orwell pointed out, are “not superhuman.”) They tend to be simple-minded or (in the case of Men at Arms) resentful Irishmen. In Vile Bodies there is a caricature of a scheming, socially smooth Jesuit, but he is given the distinctly un-Romish name of Father Rothschild. We meet him carrying a suitcase that contains a false beard and “six important new books in six languages,” and we learn that he has the precious gift of recalling “everything that could possibly be learned about everyone who could possibly be of any importance.” To this incarnation of venality is given an astonishingly solemn short speech as the frivolity of the 1930s dies away, and the jazz band starts to pack up, and the sounds of war
begin to be heard.
I know very few young people, but it seems to me that they are all possessed with an almost fatal hunger for permanence … We long for peace, and fill our newspapers with conferences about disarmament and arbitration, but there is a radical instability in our whole world-order, and soon we shall all be walking into the jaws of destruction again, protesting our pacific intentions.
For the generation that was young in the 1920s and 1930s, and for whom Waugh was in some ways the blithe spirit, the unresolved question was this: Were they living in a postwar world or a pre-war one? The suppressed hysteria of this time—the echo of the preceding bloodshed and the premonition of more impending—was never captured better, except perhaps by F. Scott Fitzgerald.
If one adopts Graham Greene’s distinction between “novels” and “entertainments” in his own fiction, and applies it experimentally to Waugh, then the two world wars become the crucial points of reference. Brideshead was published toward the end of the Second World War, but it evokes almost to perfection the atmosphere of Oxford just after the First World War, populated by young men who are acutely conscious of having barely missed the great test of combat. This type or “set”—Paul Pennyfeather, Adam Fenwick-Symes, Ambrose Silk, Basil Seal—provides the figures of the “entertainments.” Charles Ryder, in Brideshead, is no longer young and epicene when he becomes a junior officer and has to embrace responsibility. Put Out More Flags concludes with many callow and superficial former partygoers behaving better than might have been expected of them (if only to point up a contrast with W. H. Auden and Christopher Isherwood, “Parsnip and Pimpernell,” who committed what was to Waugh a double offense by avoiding military service and emigrating to America). Dennis Barlow, the cynical protagonist of The Loved One, has learned the craft of poetry in the British Army from 1939 to 1945. (I should add that Waugh’s Catholicism, however lightly or invisibly worn, was obviously a stylistic and aesthetic advantage in that novel. It enabled him to confront the sheer wasteland of a Hollywood funeral industry that idiotically, hedonistically, denied death.)
Thus, the summa of Waugh’s effort is probably rightly held to be the wartime trilogy that he began to compose in 1951 and completed a decade later. Collectively titled Sword of Honour, this consists of Men at Arms, Officers and Gentlemen, and Unconditional Surrender or (in the U.S. edition) The End of the Battle. Unlike many or most of Waugh’s “entertainments” (to which I would add some of the imperishable “original sin” short stories, including “Mr. Loveday’s Little Outing”), this trilogy cannot be read at a sitting. Nor do very many of its passages commit themselves virtually to memory, like the descriptions of William Boot’s telegraphese in Scoop, or the Welsh silver band in Decline and Fall. I postponed re-reading it with definite anticipation, which wasn’t enough by itself to account for my disappointment.
Of course there is an ancient English Catholic family, with an endangered English country house. The names—Crouchback for the family and Broome for the house—are well up to Waugh’s standard. War is coming, and the young Crouchback hears the call of the bugle. But—and this makes him nearly unique in modern English writing—he is not really convinced of the justice of his country’s cause. Britain is potentially allied with communism against not just Nazism but Christendom. Guy Crouchback, we learn, is quite reconciled to fascism in Italy, and indifferent to the fate of Czechoslovakia. He is only momentarily cheered by the news of the Nazi-Soviet pact: “The enemy at last was plain in view, huge and hateful, all disguise cast off. It was the Modern Age in arms. Whatever the outcome there was a place for him in that battle.”
With these divided loyalties he prays at the shrine of a Crusader knight and sets off to enlist. (“Sometimes he imagined himself serving the last Mass for the last Pope in a catacomb at the end of the world.”) Yet, starting out in well-trodden territory, we find ourselves kept within its bounds. The image of the desolate shrine is from the closing pages of Brideshead. Crouchback’s disastrous choice of a wife, and her subsequent desertion of him, are very like Waugh’s own experience—and reminiscent of the agony faced by Tony Last in A Handful of Dust. Arthur Box-Bender’s fatuous complacency about the Nazis is lifted straight from Rex Mottram’s in Brideshead (“The Germans are short of almost every industrial essential. As soon as they realize that Mr. Hitler’s bluff has been called, we shan’t hear much more of Mr. Hitler”), and in both cases the bluster is put into the mouth of a pro-Churchill Tory politician. Having joined his regiment, Guy begins to experience “something he had missed in boyhood, a happy adolescence,” which is almost precisely what Charles Ryder says of his affair with Sebastian Flyte. Guy’s fellow officer Sarum-Smith makes exactly the calculation about wartime service—that it will do him good when the time comes to return to life in business—that Hooper announces in Brideshead. Guy compares his love for and disillusionment with the army to a marriage, exactly as Ryder does. And this is all in the first eighty pages or so of Men at Arms. In most of the instances I have cited, the preceding books phrased it better.
In Brideshead, Ryder reflects,
Here my last love died … as I lay in that dark hour, I was aghast to realize that something within me, long sickening, had quietly died, and felt as a husband might feel, who, in the fourth year of his marriage, suddenly knew that he had no longer any desire, or tenderness, or esteem, for a once-beloved wife; no pleasure in her company, no wish to please, no curiosity about anything she might ever do or say or think; no hope of setting things right, no self-reproach for the disaster. I knew it all, the whole drab compass of marital disillusion; we had been through it together, the army and I, from the first importunate courtship until now, when nothing remained to us except the chill bonds of law and duty and custom.
In Sword of Honour, Crouchback broods,
Those days of lameness, he realized much later, were his honeymoon, the full consummation of his love of the Royal Corps of Halberdiers. After them came domestic routine, much loyalty and affection, many good things shared, but intervening and overlaying them all the multitudinous, sad little discoveries of marriage, familiarity, annoyance, imperfections noted, discord. Meanwhile it was sweet to wake and to lie on in bed; the spirit of the Corps lay on beside him: to ring the bell; it was in the service of his unseen bride.
The first of the dawn thoughts of these two English soldiers is latently tragic, whereas the second is mostly banal (and gives rise to the suspicion that Waugh did not truly recall the first even while he was carpentering the second).
The cause of this depression in the narrator, and perhaps of the routine and repetition in the author’s prose, is disclosed quite early on. Guy sits in a warm officers’ mess, far, “immeasurably far, from the frontier of Christendom where the great battle had been fought and lost; from those secret forests where the trains were, even then, while the Halberdiers and their guests sat bemused by wine and harmony, rolling east and west with their doomed loads.” Waugh’s meaning soon becomes clear: “England had declared war to defend the independence of Poland. Now that country had quite disappeared and the two strongest states in the world guaranteed her extinction.” This is Waugh the Catholic pessimist as well as (not quite the same thing) Waugh the Catholic reactionary. Note also that the existence of the United States as a great power is not acknowledged even latently. Indeed, almost the only appearance made by America in this wartime trilogy is in the absurd and irritating person of “The Loot”—an opprobrious nickname for an affected and obsequious and somewhat shady American officer named Lieutenant Padfield—and of three disgusting Stateside reporters, Scab Dunz, Bum Schlum, and Joe Mulligan. The depiction of this vile trio is not a patch on the portrait of revolting journalists that appears in Scoop. And one might sadly observe that here Waugh’s high facility for laughable yet plausible names seems to have deserted him in favor of rank crudity.
On re-reading, it also struck me as unwise for Waugh to include some of the same people and places and names—Julia Stitch, Marchmain House, the D
aily Beast—that featured in his earlier, more fanciful works. Sword of Honour follows “real” historical events, from however idiosyncratic a perspective, and it is distracting to see stage characters winking from behind such imposing scenery. Indeed, it undermines the chief virtue of the trilogy, which is its rigorous portrayal of the splendors and miseries of the great calling of arms. Waugh’s account of the battle for Crete, with its stark and humiliating depiction of the British army in shabby, demoralized, cowardly retreat, is one of the great passages of wartime prose. This, one says to oneself, is what defeat and shame must really have felt like. Many whiskered veterans have told me that the following is exactly how the return to barracks and the report to duty appeared to them:
Guy saluted, turned about and departed only very slightly disconcerted. This was the classic pattern of army life as he had learned it, the vacuum, the spasm, the precipitation, and with it all the peculiar, impersonal, barely human geniality.
Arguably: Essays by Christopher Hitchens Page 30
