A Collection of Essays

by George Orwell

  Now, how is one to account for this very sudden change of outlook? About the end of the nineteen-twenties you get a book like Edith Sitwell's book on Pope, with a completely frivolous emphasis on technique, treating literature as a sort of embroidery, almost as though words did not have meanings: and only a few years later you get a Marxist critic like Edward Upward asserting that books can be "good" only when they are Marxist in tendency. In a sense both Edith Sitwell and Edward Upward were representative of their period. The question is, why should their outlook be so different?

  I think one has got to look for the reason in external circumstances. Both the aesthetic and the political attitude to literature were produced, or at any rate conditioned by the social atmosphere of a certain period. And now that another period has ended -- for Hitler's attack on Poland in 1939 ended one epoch as surely as the great slump of 1931 ended another -- one can look back and see more clearly than was possible a few years ago the way in which literary attitudes are affected by external events. A thing that strikes anyone who looks back over the last hundred years is that literary criticism worth bothering about, and the critical attitude towards literature, barely existed in England between roughly 1830 and 1890. It is not that good books were not produced in that period. Several of the writers of that time, Dickens, Thackeray, Trollope and others, will probably be remembered longer than any that have come after them. But there are no literary figures in Victorian England corresponding to Flaubert, Baudelaire, Gautier and a host of others. What now appears to us as aesthetic scrupulousness hardly existed. To a mid-Victorian English writer, a book was partly something that brought him money and partly a vehicle for preaching sermons. England was changing very rapidly, a new moneyed class had come up on the ruins of the old aristocracy, contact with Europe had been severed, and a long artistic tradition had been broken. The mid-nineteenth-century English writers were barbarians, even when they happened to be gifted artists, like Dickens.

  But in the later part of the century contact with Europe was re-established through Matthew Arnold, Pater, Oscar Wilde and various others, and the respect for form and technique in literature came back. It is from then that the notion of 'art for art's sake' -- a phrase very much out of fashion, but still, I think, the best available -- really dates. And the reason why it could flourish so long, and be so much taken for granted, was that the whole period between 1890 and 1930 was one of exceptional comfort and security. It was what we might call the golden afternoon of the capitalist age. Even the Great War did not really disturb it. The Great War killed ten million men, but it did not shake the world as this war will shake it and has shaken it already. Almost every European between 1890 and 1930 lived in the tacit belief that civilization would last for ever. You might be individually fortunate or unfortunate, but you had inside you the feeling that nothing would ever fundamentally change. And in that kind of atmosphere intellectual detachment, and also dilettantism, are possible. It is that feeling of continuity, of security, that could make it possible for a critic like Saintsbury, a real old crusted Tory and High Churchman, to be scrupulously fair to books written by men whose political and moral outlook he detested.

  But since 1930 that sense of security has never existed. Hitler and the slump shattered it as the Great War and even the Russian Revolution had failed to shatter it. The writers who have come up since 1930 have been living in a world in which not only one's life but one's whole scheme of values is constantly menaced. In such circumstances detachment is not possible. You cannot take a purely aesthetic interest in a disease you are dying from; you cannot feel dispassionately about a man who is about to cut your throat. In a world in which Fascism and Socialism were fighting one another, any thinking person had to take sides, and his feelings had to find their way not only into his writing but into his judgements on literature. Literature had to become political, because anything else would have entailed mental dishonesty. One's attachments and hatreds were too near the surface of consciousness to be ignored. What books were about seemed so urgently important that the way they were written seemed almost insignificant.

  And this period of ten years or so in which literature, even poetry, was mixed up with pamphleteering, did a great service to literary criticism, because it destroyed the illusion of pure aestheticism. It reminded us that propaganda in some form or other lurks in every book, that every work of art has a meaning and a purpose -- a political, social and religious purpose -- that our aesthetic judgements are always coloured by our prejudices and beliefs. It debunked art for art's sake. But it also led for the time being into a blind alley, because it caused countless young writers to try to tie their minds to a political discipline which, if they had stuck to it, would have made mental honesty impossible. The only system of thought open to them at that time was official Marxism, which demanded a nationalistic loyalty towards Russia and forced the writer who called himself a Marxist to be mixed up in the dishonesties of power politics. And even if that was desirable, the assumptions that these writers built upon were suddenly shattered by the Russo-German Pact. Just as many writers about 1930 had discovered that you cannot really be detached from contemporary events, so many writers about 1939 were discovering that you cannot really sacrifice your intellectual integrity for the sake of a political creed -- or at least you cannot do so and remain a writer. Aesthetic scrupulousness is not enough, but political rectitude is not enough either. The events of the last ten years have left us rather in the air, they have left England for the time being without any discoverable literary trend, but they have helped us to define, better than was possible before, the frontiers of art and propaganda.

  A broadcast talk in the B.B.C. Overseas Service, 30 April 1941; printed in the Listener, 29 May 1941.

  21. Tolstoy and Shakespeare

  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.

  A broadcast talk in the B.B.C. Overseas Service, 7 May 1941; printed in the Listener, 5 June 1941.

  22. The Meaning of a Poem

  I shall start by quoting the poem called "Felix Randal", by Gerard Manley Hopkins, the well-known English poet -- he was a Roman Catholic priest -- who died in 1893:

  Felix Randal the farrier, O is he dead then? my duty all ended,

  Who have watched his mould of man, big-boned and hardy-handsome

  Pining, pining, till time when reason rambled in it and some

  Fatal four disorders, fleshed there, all contended?

  Sickness broke him. Impatient he cursed at first, but mended

  Being anointed and all; though a heavenlier heart began some

  Months earlier, since I had our sweet reprieve and ransom

  Tendered to him. Ah well, God rest him all road ever he offended!

  This seeing the sick endears them to us, us too it endears.

  My tongue had taught thee comfort, touch had quenched thy tears,

  Thy tears that touched my heart, child, Felix, poor Felix Randal;

  How far from then forethought of, all thy more boisterous years,

  When thou at the random grim forge, powerful amidst peers,

  Didst fettle for the great grey drayhorse his bright and battering sandal!

  It is what people call a "difficult" poem -- I have a reason for choosing a difficult poem, which I will come back to in a moment -- but no doubt the general drift of its meaning is clear enough. Felix Randal is a blacksmith -- a farrier. The poet, wh
o is also his priest, has known him in the prime of life as a big powerful man, and then he has seen him dying, worn out by disease and weeping on his bed like a child. That is all there is to it, so far as the "story" of the poem goes.

  But now to come back to the reason why I deliberately chose such an obscure and one might say mannered poem. Hopkins is what people call a writer's writer. He writes in a very strange, twisted style -- perhaps it is a bad style, really: at any rate, it would be a bad one to imitate -- which is not at all easy to understand but which appeals to people who are professionally interested in points of technique. In criticisms of Hopkins, therefore, you will usually find all the emphasis laid on his use of language and his subject-matter very lightly touched on. And in any criticism of poetry, of course, it seems natural to judge primarily by the ear. For in verse the words -- the sounds of words, their associations, and the harmonies of sound and association that two or three words together can set up -- obviously matter more than they do in prose. Otherwise there would be no reason for writing in metrical form. And with Hopkins, in particular, the strangeness of his language and the astonishing beauty of some of the sound-effects he manages to bring off seem to overshadow everything else.

  The best touch, one might say the especial touch, in this poem is due to a verbal coincidence. For the word that pins the whole poem together and gives it finally an air of majesty, a feeling of being tragic instead of merely pathetic, is that final word "sandal" which no doubt only came into Hopkins's mind because it happened to rhyme with Randal. I ought to perhaps add that the word "sandal" is more impressive to an English reader than it would be to an oriental, who sees sandals every day and perhaps wears them himself. To us a sandal is an exotic thing, chiefly associated with the ancient Greeks and Romans. When Hopkins describes the carthorse's shoe as a sandal, he suddenly converts the carthorse into a magnificent mythical beast, something like a heraldic animal. And he reinforces that effect by the splendid rhythm of the last line -- "Didst fettle for the great grey drayhorse his bright and battering sandal" -- which is actually a hexameter, the same metre in which Homer and Vergil wrote. By combination of sound and association he manages to lift an ordinary village death on to the plane of tragedy.