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Gordon Bowker: The Road to Morocco

Rick: ‘I came to Casablanca for the waters.’
Captain Renault: ‘The waters? What waters? We’re in the desert.’
Rick: ‘I was misinformed.’
Casablanca

As ever on returning home [this time from Spain], Orwell was overcome by the beauty of the countryside and the civilised quality of English life. But, after the events of the past six months, the paradise of Southern England, ‘the sleekest landscape in the world’, had taken on a new significance. It now seemed to him a country of sleepers unaware of the impending nightmare. Earthquakes, famines and revolutions happened elsewhere, the smoke and misery of industrial towns were out of sight and far away.

Down here it was still the England I had known in my childhood: the railway-cuttings smothered in wild flowers, the deep meadows where the great shining horses browse and meditate, the slow-moving streams bordered by willows, the green bosoms of the elms, the larkspurs in the cottage gardens; and then the huge peaceful wilderness of outer London, the barges on the miry river, the familiar streets, the posters telling of cricket matches and Royal weddings, the men in bowler hats, the pigeons in Trafalgar Square, the red buses, the blue policemen – all sleeping the deep, deep sleep of England, from which 1 sometimes fear that we shall never wake till we are jerked out of it by the roar of bombs.

After a short rest, convalescing with the O’Shaughnessys in Greenwich, he heard from Kingsley Martin, editor of the New Statesman, that his ‘Eye-Witness in Barcelona’ was unacceptable. Orwell’s conclusion, that in Spain ‘the present Government has more points of resemblance to Fascism than points of difference’, ‘could cause trouble’. As a sop he was offered Franz Borkenau’s The Spanish Cockpit to review, and in doing so, with characteristic bloody-mindedness, took the same line. This, too, was rejected with a letter from Martin stating that it controverted ‘the political policy of the paper’, but assuring him that he would be paid – ‘practically hush-money’, Orwell called it. He never forgave Martin, referring to him later as a ‘Decayed liberal. Very dishonest’, no more than a supine fellow-traveller. The review was finally taken by Time and Tide, and ‘Eye-Witness in Barcelona’ appeared in Controversy, a magazine with mostly ILP readers. Whether Orwell took Martin’s ‘hush-money’ is unclear. He was now taking the ILP line that war against Germany would be a capitalist war that would reduce Britain to Fascism, as the war in Spain threatened to do there.

‘Eye-Witness in Barcelona’ refuted the Communist version of the May events, explaining the intricacies of Spanish politics and the various Catalan factions. The story of an Anarchist and POUM uprising was false, the Government’s response revealing it as more anti-revolution than anti-Nationalist. The move to crush the POUM appeared well-prepared and involved decidedly Fascist methods. The arrest and killing of POUM leaders had been kept out of the papers and from the troops at the front. The same could soon happen to the Anarchists, now the only hope for revolution and victory against Franco. It is evident why the New Statesman, wedded to the Soviet idea of the Popular Front, found this unacceptable – it was brilliantly argued and carried the conviction of first-hand experience.

A second piece, ‘Spilling the Spanish Beans’, followed in the New English Weekly, beginning with the telling sentence, ‘The Spanish war has probably produced a richer crop of lies than any event since the Great War of 1914-18.’ From the outset he attacked the left-wing press for suppressing the truth about Spain, indicting the Communists for instigating a ‘reign of terror’. In effect a ‘Liberal-Communist bloc’ was robbing the Catalan worker-revolutionaries of what they had won in 1936. This anti-revolutionary coalition of Communists and right-wing Socialists known as the Popular Front, was like ‘a pig with two heads or some other Barnum & Bailey monstrosity’. Fascism and bourgeois ‘democracy’ were ‘Tweedledum and Tweedledee’. He defended the POUM as ‘an opposition Communist Party roughly corresponding to the English ILP’. Communism, on the other hand, was now ‘a counter-revolutionary force’.

The feeling of being silenced was only intensified when he contacted Gollancz. From Spain, Orwell had written to him, saying, ‘I hope I shall get a chance to write the truth about what I have seen. The stuff appearing in the English papers is largely the most appalling lies.’ Now, arm in sling and voice still hoarse, he visited Gollancz’s office and outlined the book he had in mind to his old enemy Norman Collins who undertook to pass on the proposal. Within a week he received Gollancz’s reply, in effect a rejection. His book, he was told, might ‘harm the fight against Fascism’. Gollancz then went on to remind him that he still had an option on his next three novels. ‘Ten years ago,’ wrote Orwell bitterly, ‘it was almost impossible to get anything printed in favour of Communism; today it is almost impossible to get anything printed in favour of Anarchism or “Trotskyism”.’ The following day he received an unexpected invitation to meet Fredric Warburg, Brockway’s publisher, saying that it had been suggested to him by certain ILP people that, ‘a book from you would not only be of great interest but of considerable political importance’.

When he and Eileen arrived back in Wallington, they found that Aunt Nellie, unable to cope, had left The Stores in a complete mess and overrun by mice, but Orwell enjoyed getting things back to normal, tending his garden and livestock. With Hector back in Southwold, they acquired a black poodle which they christened Marx, though whether after Karl or Groucho visitors were left to ponder. They also acquired another goat, which they called Kate, this time after Aunt Nellie (Kate being her middle name).

Letters arrived from Kopp, describing his perilous situation in jail in Barcelona. These were sent, significantly perhaps, to Eileen, care of Laurence. ‘I agreed with your sister,’ he wrote, ‘to communicate with her through you. Tell her I am intensely thinking of her and give her my love. Shake hands to Eric.’ It was she in turn who took up his case with McNair, urging that it receive maximum publicity in the New Leader. Since he had not been charged, he wrote, he had gone on hunger strike and written to the chief of police asking for a chance to defend himself. He was being held in squalid conditions with common criminals, denied exercise and been poorly fed. A second letter ended in characteristically positive mood: ‘I am not at all downhearted but feel my patience has definitely gone; in one or another way I shall fight to freedom for my comrades and myself.’ He also mentioned in passing that ‘David’ had sent him a book of French poetry inscribed, ‘from an almost subterranean swine’, which sounds like a cryptically ironic confession from the man who had spied on him.

Not all letters from fans about The Road to Wigan Pier had fallen into the hands of the Spanish secret police. One, from a young trainee midwife, Amy Charlesworth, led to a correspondence which appeared to animate Orwell. Signing himself ‘Eric Blair (“George Orwell”)’, he told her he would quite like to meet her sometime, later confessing to Heppenstall that he had concealed from her the fact that he was married, imagining that she was young and single. When it transpired that she was a 35-year-old divorced mother of two, Eileen was gleeful, which suggests that the occasional dalliance was tolerated on both sides. He turned a blind eye to Kopp, Eileen indulged his fantasies over an impressionable admirer. Some stresses and strains in the relationship did eventually surface, mostly because of George’s philandering. However, in his mind at least, the marriage seems to have been declared open and he was at liberty to cast his eyes elsewhere whenever the mood took him.

It soon became apparent that English POUMists were not altogether beyond the long arm of the Stalinists. When Stafford Cottman arrived back in Bristol his home was picketed by a group of Young Communists with banners denouncing him as ‘an enemy of the working class’, and people going in and out were questioned. When Orwell heard about this he got Lawrence to drive him to Bristol where they organised a protest in defence of the young rebel. ‘What a show!’ he wrote. ‘To think that we started off as heroic defenders of democracy and only six months later were Trotsky-Fascists sneaking over the border with the police at our heels.’ He was clearly shocked that Communist attacks on people with POUM connections had been taken up back in England. After all, he even more than Cottman was a prime target of Communist spite.

Following Pollitt’s hostile review of Wigan Pier, attacks on him continued in the Daily Worker. Finally he complained to Gollancz, hinting at possible libel action. Gollancz passed on the complaint to Pollitt, and for the time being the attacks ceased. It confirmed to Orwell just how closely his publisher was embroiled with the extreme left. He told friends that obviously he was ‘part of the Communism-racket’, and ‘not too bright intellectually’.

Since he now saw Gollancz as little more than a Soviet propagandist, he arranged to meet Warburg at his office just off the Strand, to discuss his proposed book. Warburg had taken over the business from Martin Seeker a year earlier in partnership with Roger Senhouse, Lytton Strachey’s quondam lover and another Eton contemporary of Orwell’s. The firm had an impressive list including Kafka, Mann and Lawrence, but was then financially weak and lacked prominence. Unlike Gollancz, however, Warburg warmed to the eccentric Orwell and became a personal friend and confidant.

Orwell’s angry state of mind is evident from his reply to Nancy Cunard who sent him a questionnaire soliciting his views for a book to be called Authors Take Sides on the Spanish Civil War. ‘Will you please stop sending bloody rubbish … I am not one of your fashionable pansies like Auden and Spender, I was six months in Spain, most of the time fighting, I have a bullet-hole in me at present and I am not going to write blah about defending democracy or gallant little anybody.’ She had obviously knowingly ‘joined in the defence of “democracy” (i.e. Capitalism) racket in order to aid in crushing the Spanish working class and thus indirectly defend your dirty little dividends’. He concluded with a dig at one of his bêtes noires: ‘By the way, tell your pansy friend Spender that I am preserving specimens of his war-heroics and that when the time comes when he squirms for shame at having written it, as the people who wrote the war propaganda in the Great War are squirming now, I shall rub it in good and hard.’ However, he was perfectly happy to answer Amy Charlesworth’s questions at length, adding, ‘I must apologize for lecturing you about Spain, but what I saw there has upset me so badly that I talk and write about it to everybody.’

His feeling of solidarity with the POUM, drew him to the ILP Summer School at Letchworth – well-attended, no doubt, by a goodly crowd of fruit-juice-drinking, nut-eating, sandal-wearing vegetarians. He shared a platform with Douglas Moyle, Stafford Cottman, Jack Branthwaite, Paddy Donovan and John McNair, although his contribution was brief and hindered by the lingering effects of his throat wound. ‘My voice is practically normal,’ he told Heppenstall, ‘but I can’t shout to any extent. I also can’t sing, but people tell me this doesn’t matter.’

Moyle, Donovan and Branthwaite were invited to Wallington, and were amused to find that, after working in his garden and tending his livestock all day looking like a tramp, Orwell insisted on dressing for dinner. Noting the number of animals around the place, Branthwaite remembered saying, ‘I wonder if we handed over the reins of government to the animals, if they’d do any better?’ He was thinking about the horrors of Spain, but Orwell, he felt, had been taken by the idea, and after dinner disappeared upstairs. ‘It may or may not have started a train of thought which ended up as Animal Farm, an idea that he thought might come in handy.’ Orwell certainly placed the book’s origins as 1937, but his story of its origins is slightly different:

On my return from Spain 1 thought of exposing the Soviet myth in a story that could be easily understood by almost anyone and which could be easily translated into other languages. However, the actual details of the story did not come to me for some time until one day (I was then living in a small village) I saw a little boy, perhaps ten years old, driving a huge carthorse along a narrow path, whipping it whenever it tried to turn. It struck me that if only such animals became aware of their strength we should have no power over them, and that men exploit animals in much the same way as the rich exploit the proletariat. I proceeded to analyse Marx’s theory from the animals’ point of view. To them it was clear that the concept of a class struggle between humans was pure illusion, since whenever it was necessary to exploit animals, all humans united against them: the true struggle is between animals and humans.

What he did not mention was that directly opposite The Stores stood the entrance to John Innes’s Manor Farm, which in those days boasted a fine herd of Berkshire pigs. Farmer Innes must be a strong candidate for the original Farmer Jones, and Manor Farm, Wallington for Manor Farm, Willingdon. But if the idea of Animal Farm was conceived in the summer of 1937, in the six or seven years of gestation leading to its being written, there would have been proddings and promptings and encouragements from various directions, not least from Eileen, whose help with it he later acknowledged.

The couple’s Spanish experience seemed to have brought them closer; when Heppenstall came visiting he noted how fondly they acted towards one another. ‘He and Eileen behaved with conspicuous affection, fondling each other and sitting, if not on each other’s knees, at any rate in the same armchair.’ Cyril Connolly, who had been to Spain as a journalist, wrote saying he was also keen to see him. He shared Orwell’s concern about censorship used against anyone expressing sympathy for the Spanish Anarchists or Trotskyists. To Connolly, Orwell was one of the few people able to articulate a clear non-Communist anti-Fascist line, and slowly he would emerge as a spokesman of his generation (its ‘wintry conscience’, according to V.S. Pritchett), to whom others would look to clarify their own political ideas. Geoffrey Gorer was also eager to talk to him about Spain, and soon even the ‘nancy poet’ Spender would be asking to meet him.

The Blairs had lived in the village for only six months before George left for Spain and were still considered outsiders, and rather odd ones at that. Some villagers thought that a man who could be heard tapping a typewriter late at night must be up to no good, could even be a spy. On his parish rounds the vicar was concerned to learn that he had fought for the Republicans in Spain, revolutionaries who, according to the newspapers, destroyed churches and executed priests. However, when they told him they were only Catholic churches he seemed happier. Eileen later reported that the vicar’s wife had told her in confidence that her ladies’ prayer circle had included George in their weekly prayers.

That summer, invited to contribute to the Soviet magazine International Literature, he first informed them that he had served with the POUM militia in Spain. The reply was stern. ‘Our magazine, indeed, has nothing to do with POUM members; this organisation, as the long experience of the Spanish people’s struggle against insurgents and fascist interventionists has shown, is a part of Franco’s “fifth column” which is acting in the rear of the heroic army of Republican Spain.’ With Moscow as well as Pollitt ready to denounce him and Gollancz refusing to publish him, he felt like a marked man with his name on some hit-list. He told Gorer that ‘the Daily Worker has been following me personally with the most filthy libels, calling me pro-Fascist etc.’, and to the editor of the Manchester Guardian he wrote, ‘As I was serving in the POUM militia, my name is probably on the list of political suspects.’

The Frankford allegations denouncing the POUM as a fifth column had surfaced in the Daily Worker. Kopp was named as a traitorous go-between, and the charges were clearly being used as a pretext to hold and interrogate him. Brockway later reported Frankford turning up at McNair’s London office and apologising on his knees for what he had done, saying that he was in prison for stealing paintings and signing the statement had been the price of his release. The Communists, he said, had distorted the story he had given them. But the damage was done, and Orwell was outraged. It was bad enough being lied about by Communists but to be lied about by one of your own men was too much to bear. He wrote a letter, signed by fourteen other old comrades, to the New Leader denouncing Frankford as a poor, undisciplined soldier and a troublemaker, and refuting all his charges in detail. ‘He was arrested as a deserter,’ he wrote, ‘[and] in the circumstances was lucky not to be shot.’ No doubt this sad case only heightened his sense of not knowing quite who could be trusted.

By the end of August his book was making good progress, thanks no doubt to the notes McNair had salvaged. On 1st September he signed Warburg’s contract for Homage to Catalonia, for an advance of £150. Orwell was embarking on a new writing career. His transformation into a writer ‘against totalitarianism and for democratic Socialism’ would be completed with this book. In The Road to Wigan Pier he had still not grasped who were his enemies and where he wanted to go. Now he was a wiser man and a more surely directed writer, also more aware of his own prejudices and tendency to caricature. ‘Everyone writes of [politics] in one guise or another … And the more one is conscious of one’s political bias, the more chance one has of acting politically without sacrificing one’s aesthetic and intellectual integrity.’ To him honesty was the prime virtue, even though one might be honestly wrong. At the same time he saw himself not as simply a crude propagandist, but as also a man of letters, a man who believed he could turn political writing into an art.

Still not fully recovered from his wound and the exhaustion of trench life, the effort of writing this book had taken a great deal out of him. Again he had produced the kind of work he admired, ‘part reportage and part political criticism … with a little autobiography thrown in’, responding to the prevailing orthodoxy of a time ‘when fierce controversies were raging and nobody was telling the whole of the truth’. In it the voice and vision are clear, the eye to detail precise, the quiet narrative tone perfectly pitched for conveying the experience of idealism betrayed, of high hopes brutally crushed. Here again are Paradise Gained and Paradise Lost. It was, he said, a difficult book to write even when one knew the facts.

Homage to Catalonia is not just a work of shining integrity, but the clearest expression of Orwell’s own version of socialism, one inspired more by Christianity than Marx. T. R Fyvel considered it ‘The starting-point for the idea of a new humanist English Left movement which he [Orwell] tried to express later.’ Stephen Schwartz, the American political journalist, has cast the book in a Dantesque light – the Paradisal vision of Barcelona and the saintly image of the Italian militiaman giving way to the Purgatory of trench life mitigated by a sense of comradely solidarity, and finally the dream destroyed in the Hell of Communist terror after the May events. It was this religious dimension of the story (embodying compassion) that Schwartz believed so angered the pagan Stalinists (embodying revenge). On this view, Homage to Catalonia stands as the quintessential expression of Christian Socialism (and the highest virtues of Judaism and Islam). No doubt this book went a long way towards confirming the image drawn by both Cyril Connolly and Stephen Spender, of Orwell ‘the secular saint.’

The Communist position was that Orwell was largely ignorant of the big picture and of Spain. But most British volunteers who went to the war were ignorant of it – the International Brigaders had little or no contact with Spaniards in the fighting line and could not, or would not, learn the language, nor were many of them aware of the cruel methods used against other left-wing parties by their own side or how they were used as tools of Russian foreign policy. Orwell admitted that he knew little about Spanish politics until the May events, but at least he learned to communicate with Spaniards, fought beside them in Aragón, and saw through unclouded eyes what happened to the POUM in Barcelona. Only at that point, it seems, did his sociological imagination wake up and take notice. The Communists condemned his ‘ignorance’ because he did not buy their version of events. They were required to swallow a ‘correct’ line – dissenters risked either excommunication or something worse. To fight Fascism in company with those who would themselves impose totalitarianism was horrific to Orwell, who set about trying to inform the world of the sort of people they were up against.

Although he thought it necessary to include two chapters on the labyrinthine nature of Catalan politics, such matters made the man of literature uneasy. He told Stephen Spender, ‘I hate writing that kind of stuff and I am much more interested in my own experiences, but unfortunately in this bloody period we are living in one’s only experiences are being mixed up in controversies, intrigues etc. I sometimes feel as if I hadn’t been properly alive since the beginning of 1937.’ Apart from Spain there was good reason for him to hate Stalinism; it had brought about what he saw a vile confusion of argumentation of such boring mindlessness as to deflect him from his main literary purpose. He damned ‘all the political controversies that have made life hideous for two years past’. The ‘happy vicar’ would never forgive those who had frustrated his creative ambitions, and he was outraged by their blatant injustice and readiness to lie.

The Spanish Civil War had a mesmeric effect on many of Orwell’s contemporaries, who felt that stopping Fascism in Spain might prevent a European-wide war. The left poets – Auden, Spender and Day Lewis – wrote with biting lyricism about the fate that had overtaken their generation in having to face up to Fascism. Some, like Ralph Fox and John Cornford, paid with their lives; others, like Dylan Thomas, George Barker and Malcolm Lowry, never went but could not avoid writing about it. Most were sympathetic to the Communists of the International Brigade, Auden even referring to the ‘necessary murder’, something to which Orwell took great exception, having himself seen the bodies of murdered men. In The Road to Wigan Pier he had sneered at Auden as ‘a sort of gutless Kipling,’ a remark he later withdrew as ‘unworthy’, but his contempt for the Oxbridge clique never entirely vanished.

It was evident to Orwell, as to many others, that war with Germany was now brewing. After Spain he saw that a war against Fascism would be followed inevitably by a war against Soviet Communism, which he also regarded as Fascistic. Desmond Young, who got to know him around this time, remembered Orwell saying to him that this was ‘only the first act of a tragedy that would be played not in two acts but in three’. Already he saw clearly the enemy beyond Hitler, the enemy he would depict with such savage irony in Animal Farm and Nineteen Eighty-Four.

By December he had completed a draft of Homage to Catalonia and had time to spare to meet friends. Connolly asked if he would like to meet Spender for lunch, and he responded eagerly, though he wondered how the poet would regard him after the rude things he had said of him. Spender remembered how well they got on and was surprised when afterwards Orwell took him aside, apologising for having attacked him. Later Orwell told Connolly, ‘Funny, I always used him & the rest of that gang as symbols of the pansy Left … but when I met him in person I liked him so much & was sorry for the things I had said about him.’ After meeting Spender, Orwell almost never again referred to ‘nancy’ or ‘pansy’ poets.

He took every opportunity to speak and write about Spain. Not long after he delivered the manuscript of his book to Warburg, who planned to bring it out in the spring, he reviewed Arthur Koestler’s Spanish Testament. From very different backgrounds and political experiences, Orwell and Koestler had arrived at very much the same position at the same time and would eventually become close friends. Koestler, a Hungarian Jew, had been a staunch Communist, but had fallen foul of the Party. At the outbreak of the Civil War he went to Spain as a war correspondent for the News Chronicle. Hoping to get a good story, at the fall of Malaga he remained behind and was captured, put into a Fascist jail, condemned to death and threatened with execution. Orwell found the book ‘of the greatest psychological interest – probably one of the most honest and unusual documents to be produced by the Spanish war’. It laid bare, he said, ‘the central evil of modern war – the fact that, as Nietzsche puts it, “he who fights against dragons becomes a dragon himself”.’ Koestler had written that, faced with the bestiality he had suffered at the hands of the Fascists, he could no longer pretend to be objective. Orwell agreed: ‘You cannot be objective about an aerial torpedo. And the horror we feel of these things has led to this conclusion: if someone drops a bomb on your mother, go and drop two bombs on his mother.’ He may have thought that a war with Germany would be nothing short of a capitalist war, but his warrior spirit had been by no means diminished by his time in Spain.
Homage to Catalonia was published at the end of April 1938. Orwell was hoping for a good sale and wide coverage. In the event, Warburg printed 1,500 copies but sold only 800. The remainder was not finally sold until after Orwell’s death. There were reviews, some eulogistic. The Observer called Orwell ‘a great writer’, and the Manchester Guardian noted the author’s ‘fine air of classical detachment’ in describing the horrors of war. There were highly appreciative notices from Geoffrey Gorer in Time and Tide, John McNair in New Leader, Philip Mairet in the New English Weekly and Max Plowman in Peace News. Mairet observed shrewdly, ‘It shows us the heart of innocence that lies in revolution; also the miasma of lying that, far more than the cruelty, takes the heart out of it.’ and Gorer concluded, ‘Politically and as literature it is a work of first-class importance … George Orwell occupies a unique position among the younger English prose writers, a position which so far has prevented him getting his due recognition.’ Gorer had reason to stress this. Orwell had told him that he was convinced Gollancz was using every means to prevent his book being mentioned. He was even frightened, he said, that he might have him eliminated.  If this is what he told Gorer, it reveals how paranoid he now was about the Communists. After all, in Spain there were English commissars prepared to excuse ‘the necessary murder’ and sanction executions. ‘An education in Marxism and similar creeds,’ he wrote, ‘consists largely in destroying your moral sense.’ Herbert Read wrote to say that his book was ‘as good as anything that came out of the so-called Great War’. His referring to the Stalinists as ‘the new Jesuits’ would have struck a resounding chord with Orwell. He hoped that Connolly would review the book, promising in turn to write up his Enemies of Promise when it appeared (‘You scratch my back and I’ll scratch yours’) but, in the event, neither review was ever written.

There were hostile notices in the Tablet, however, from a Catholic critic who wondered why he had not troubled to get to know Fascist fighters and enquire about their motivations, in the TLS, from a Party-liner misrepresenting what Orwell had said (prompting an indignant letter from the author), and in the Listener, also from an obvious Communist, attacking the POUM but never mentioning the book – producing another angry response from Orwell. The Listener’s literary editor, J. R. Ackerley, sided with Orwell, but the chance of a fair notice there was lost. A somewhat ambivalent review in the New Statesman by V. S. Pritchett, appeased the editor no doubt by declaring Orwell politically naive about Spain, but adding, ‘No one excels him in bringing to the eyes, ears and nostrils the nasty ingredients of fevered situations; and I would recommend him warmly to all who are concerned about the realities of personal experience in a muddled cause.’ When he heard how few copies Warburg had sold in three months Orwell was horrified, and wrote asking [his agent Leonard] Moore to confirm the figures, fearing he had misread them. Gollancz and his friends, he now felt sure, were pressurising papers not to review it.

In what had come as a complete yet intriguing surprise, the previous November he had been invited by Desmond Young, editor of the Lucknow Pioneer in India, and later a distinguished war reporter, to work for him as a leader writer. The idea of returning to the land of his birth as a journalist, and to work for the Pioneer, as Kipling had, must have appealed greatly to the romantic in Orwell, and the chance to write against British imperialism was obviously a great temptation. But when Young approached the India Office in February he was discouraged from pursuing Orwell, who, because of his honesty and strength of character, was thought likely to cause trouble to the authorities.

In fact he was in no condition to travel to India, or anywhere for that matter. Just before Homage to Catalonia appeared, after a week in bed with bronchitis, he began coughing up blood. It was extremely frightening for Eileen, who told Jack Common, ‘The bleeding seemed prepared to go on for ever & on Sunday everyone agreed that Eric must be taken somewhere where really active steps could be taken if necessary – artificial pneumothorax to stop the blood or transfusion to replace it …’ Laurence O’Shaughnessy saw him and had him transferred immediately by ambulance to Preston Hall Village, a British Legion sanatorium, near Maidstone in Kent, where he was consultant thoracic surgeon. He was admitted on 17 March. Since childhood, hospitals had held a peculiar dread for him and he grumbled to Eileen about being sent to ‘an institution devised for murder’. But the fact that he was in the care of a doctor he knew clearly helped. Not only that, but he was put in a private room paid for by Laurence.

Hard work and neglect had taken their toll. Since returning from Spain, in addition to writing his book he had produced four articles, twelve reviews and several letters for publication. He was clearly exhausted, but still refusing to admit his wretched condition. Although no tubercle bacilli were found in his sputum, further tests told a rather different story, as his medical record reveals. The doctors found ‘heavy mottling over the lower lobe of the left lung.’ He was treated initially for pulmonary tuberculosis, but tests suggested ‘bronchiectasis of the Left lung, with nonspecific fibrosis of Right lung’, and he was treated with injections of vitamin D.  However, at the conclusion of their tests the doctors drew a darker conclusion, and a postscript to his report reads ‘T. B. confirmed’.

Even though, finally, he had to face up to the bad news, he still tried to play it down, telling Stephen Spender, ‘I am afraid from what they say it is TB all right but evidently a very old lesion and not serious.’ Two weeks later, writing to Gorer, the old complacent Orwell had returned, denying the cruel reality of his broken health. ‘I am much better,’ he wrote, ‘in fact I really doubt whether there is anything wrong with me.’ (Years later, clearly diagnosed as having full-blown tuberculosis, he blamed it on the freezing Spanish winter he had spent shivering and coughing in the trenches on the Aragón front. But he could have acquired it at any time in his life – as a child out in Burma, among tramps, even in a Paris hospital.)

He was ordered to rest and refrain even from ‘literary research’ for three months. It was particularly galling for Orwell, who already had another novel in mind. In December he had outlined the idea to Moore: ‘It will be about a man who is having a holiday and trying to make a temporary escape from his responsibilities, public and private. The title I thought of is “Coming Up For Air“.’  Escaping from reality, of course, is just what he found so unacceptable and difficult to understand in Henry Miller, the fatalist who himself advocated living like Jonah, ‘inside the whale’. Orwell wanted to explore this tendency in himself, a tendency already seen in a less political context in the ‘escapes’ of Dorothy Hare and Gordon Comstock. But the man who most needed air was George Orwell, the man whose lungs were refusing to work for him.

Two and half months after his admission he was still unable to get the novel started. Eileen told Leonard Moore that ‘the book seethes in his head and he is very anxious to get on with it’, but surrounded by movement and noise it was not easy to work. She told Lydia Jackson it was a novel ‘about a man with a couple of impossible children and a nagging wife’. His hope was to escape from the shadowland of European politics into sunlit uplands of literature, but he knew that was not possible. As he told Jack Common in May, ‘The rest … has made me keen to get started … though when I came here I had been thinking that what with Hitler, Stalin & the rest of them the day of novel-writing was over. As it is if I start it in August I daresay I’ll have to finish it in the concentration camp.’ The novel he was writing was somehow different, a first-person narrative with past, present and future ponderings mimicking the mind’s reflective movements and Orwell’s own attempt to see a way through the chaos of the times providing a political commentary. But he could not hope to do any serious work until the summer and would not be able to let Gollancz have the book until Christmas at the earliest. Meanwhile he killed time doing crossword puzzles and worrying about the state of his garden.

He felt a bit isolated in a private room, but was able to mix a little with other patients and receive visitors. Once a fortnight Eileen took the tortuous journey from Wallington to Maidstone (two buses to London, a trip across the city and a train down to Kent and back), once accompanied by her admirer Karl Schnetzler. There were also visits from Douglas Moyle, Reginald Reynolds and his wife Ethel Mannin, Stephen Spender and Lydia Jackson. Denys King-Farlow came more than once, and Max and Dorothy Plowman brought the novelist L. H. Myers, another Old Etonian, who had long admired Orwell’s work and was keen to meet him. Eileen, in fact, had written to all of his friends with news of his illness and this produced a spate of sympathetic letters and promises to visit. Richard Rees, still in Spain, wrote as soon as he heard of his illness. But Orwell was less worried about his health than his literary future. He continued to express anger with the dictators for interrupting his career now it was in its own rocky way at last launched. ‘I … see a lot of things that I want to do and to continue doing for another thirty years or so, and the idea that I’ve got to abandon them and either be bumped off or depart to some filthy concentration camp just infuriates me.’

Spender found him endearingly phoney. He thought that the deliberate descent into tramping had been an act, turning himself into a make-believe member of the working class. However, he did not find this annoying. ‘Even his phoniness was perfectly acceptable, I think. Orwell had something about him like a character in a Charlie Chaplin movie, if not like Charlie Chaplin himself. He was a person who was always playing a role, but with great pathos and great sincerity. He probably impressed us more than he impressed the working class; in fact, I’m sure he did. I always found him a very nice and rather amusing kind of man to be with.’ Jon Kimche had observed this role-playing element in Orwell previously; Anthony Powell and Michael Foot would notice it later, and Ruth Pitter noted his ‘dual nature’. Most intriguing to Spender was Orwell’s telling him that, although he had attacked him, he had changed his mind on meeting him. ‘It is partly for this reason that I don’t mix much in literary circles,’ he said, ‘because I know from experience that once I have met & spoken to anyone I shall never again be able to show any intellectual brutality towards him, even when I feel that I ought to, like the Labour MPs who get patted on the back by dukes & are lost forever more.’

One visitor who intrigued him was John Sceats, a contributor to Controversy, whose articles Orwell admired. They spent a day together discussing Homage to Catalonia, and the prospect of war with Germany. To Sceats Orwell seemed defeatist on the question of war, feeling that Fascism within would be the main problem, and the need to oppose it through secret political activity and the use of clandestine presses. The fact that his visitor had once worked as an insurance salesman gave Orwell the occupation of the central character in his new novel. Even though he was unable to get down to serious work, the character of ‘Tubby’ George Bowling was obviously evolving.

It was spring when Lydia visited him. The time of year and his improved health probably led to a situation which, according to her, left her profoundly embarrassed. Orwell took her for a stroll through the sanatorium grounds and, to her embarrassment made a sudden pass to which she responded. She did so, she said, out of pity for the man but in truth found contact with him distasteful, and felt guilty because of Eileen. Unfortunately for her she failed to make her feelings clear enough to Orwell and he was encouraged to think she welcomed his attentions. Perhaps it was Bowling (the fat man struggling to get out of the emaciated Orwell) whose wayward lusts were being rehearsed in this moment of dalliance.

In June he joined the Independent Labour Party. That warrior cast of mind which had urged him to fight in Spain had been supplanted by a pacifism based on opposition to the Popular Front policy of the Communists, which he saw as yet another racket – to lure the democracies into a war against Fascism, a war that he thought would not defeat Fascism but simply bring it to Britain. The ILP served no moneyed interest and he found its vision of socialism closer to his own than that of any other party. But he was in no mood or condition to accept an invitation to attend the Eton Collegers Dinner held on 7 July at the Park Lane Hotel. King-Farlow and members of his Election, saluted their sick schoolfellow afterwards, sending him the menu, signed by all present, bearing the slogan, ‘Homage to Blair’. It was a kind recognition of his latest work by erstwhile readers of College Days.

When finally allowed to do a little writing he reviewed Assignment in Utopia by Eugene Lyons who had spent several years in the USSR, witnessing starvation in the Ukraine, the Five-Year Plan and the all-pervading power of the secret police. ‘The system that Mr Lyons describes,’ he wrote, ‘does not seem to be very different from Fascism.’ All real power was in the hands of the few, the proletariat ‘reduced to a status resembling serfdom’. ‘The GPU, are everywhere, everyone lives in constant terror of denunciation, freedom of speech and of the press are obliterated to an extent we can hardly imagine.’ There were periodic waves of terror, ‘liquidations’ of whole peoples, idiotic show trials, betrayals of parents by their children, while the invisible Stalin was worshipped like a Roman Emperor. Here too one was expected to accept unquestioningly all pronouncements by the omniscient and omnipotent ruler. If 2+2=5 (the slogan for the Soviet Five-Year Plan) so be it. Lyons had interviewed the dictator and, like Wells, found him ‘human, simple and likeable’. But, observed the old College cynic, Al Capone was a good husband and father, and the Brides in the Bath murderer was deeply loved by his first wife. Lyons’s description of a totalitarian state was a foreshadow of the fictional state Orwell himself created out of the nightmare of Spain which would consume him until the end of his life. It was one that would be glimpsed also in his next novel. By the end of June he was able to report to Leonard Moore that he had completed a sketch of it, and also a pamphlet on pacifism.

He was to remain at the sanatorium for five and a half months, by which time he had gained nine pounds. That summer it was decided that he needed to go abroad, ‘somewhere south’ to convalesce for the coming winter. He asked Yvonne Davet, a French woman who was translating Homage to Catalonia, to help find him a place beside the Mediterranean, and suggested to Common that he might like to have the Wallington cottage rent-free in return for looking after the animals – thirty chickens and two goats – and George’s lovingly tended garden.

The idea of the south of France was dropped when Laurence suggested Morocco which, according to a French colleague, would be both equable and dry, the perfect place for a man in his condition. The only snag was that their money had again run out. Their plight came to the ears of L. H. Myers who arranged with Max Plowman to send them an anonymous gift of £300 to cover their expenses. Myers was a wealthy Marxist who readily gave away his money (from a sense of guilt, according to Orwell). He never knew the source of this money but happily accepted it on the understanding that it be regarded as a loan.

They planned to travel to Marrakech via Gibraltar, Tangier and Casablanca, while Common and his wife moved into The Stores. Marx was evacuated temporarily to the Dakins’ new home in Bristol, after accompanying Eileen on a brief visit to Windermere, probably to commune with the Lake poets. Later, together, they visited Southwold where Richard Blair was in failing health. Now eighty-one, he had still not been persuaded that his son could make anything of his life from writing. What this old Tory thought of having fathered a boy who was a socialist and had fought with Communists in Spain, can only be surmised.

Just before leaving for Morocco Orwell began a Domestic Diary, mostly nature notes following the tradition of Gilbert White and W. H. Hudson, which he kept up throughout his time in Africa and on his return to Wallington. They reveal his love of lists, of detail, of how things work and his encyclopaedic knowledge of flora and fauna. His old teacher Mr Sillar’s enthusiasm had produced a more-than-enthusiastic disciple.

When Orwell left England, there was always the hope of escaping to a better future. On 3 September he and Eileen sailed from Tilbury tourist dock on the SS Stratheden. It was Orwell’s second voyage out through the Bay of Biscay and he must have looked with some amusement on the colonials and their memsahibs heading East to take up the white man’s burden. On the passenger list he had designated himself ‘Profession – Novelist’, while Eileen had written ‘Profession – Nil’. He had taken a patent seasickness remedy which he was pleased to find worked, and, according to Eileen, ‘walked around the boat with a seraphic smile watching people being sick & insisted on my going to the “Ladies’ Cabin” to report on disasters there’.

On board the Stratheden he had a strange reunion. Tony Hyams, his old pupil from Frays College, was also a passenger, travelling with his mother to the Sudan where his father was in government service. He spotted Mr Blair standing alone on the deck one day and went up to say hello. Orwell was quite pleased to see him but seemed preoccupied. He told Hyams that, having fought in Spain, he was now terrified that, passing through Spanish Morocco to reach Marrakech he might be arrested and end up in a concentration camp. The terror inspired in Catalonia obviously lingered.

From Gibraltar they went by boat to Tangier, and next day ran the Spanish gauntlet into French Morocco without incident. The following day they arrived in Marrakech where they chose the highly recommended Hotel Continental. However, as Eileen told Ida Blair, it might have been quite good once, but ‘lately it has changed hands & is obviously a brothel’, something she noticed immediately but George did not. They quickly moved to the cheaper, more respectable Majestic, where Eileen took to her bed with a fever while George made plans for them to move into a villa of their own.

Although surrounded by luxuriant groves and gardens and set on the Bad el Hamra plain with spectacular views of the Atlas Mountains, Marrakech was in a state of some decay. Apart from the impressive palace of the sultan and its imperial parks, and the dominant presence of the Katubia Mosque, many areas were crime-ridden slums. They found a villa outside the town but were unable to move in for a month, so were stuck meantime in a city they found uncongenial. The countryside around was practically all desert; in Marrakech itself the native quarter was, according to Eileen, picturesque, but with smells which were only rivalled by the noise.

The day after they arrived, Neville Chamberlain flew to Munich to discuss Hitler’s demand to incorporate the Sudetenland into his Third Reich. Orwell noted the lack of interest in the local papers and the refusal to believe that a war was likely. ‘The whole thing seems to me so utterly meaningless,’ he told Common, ‘that I think I shall just concentrate on remaining alive.’ At that moment his lungs must have seemed a greater threat to his health than the Wehrmacht or the menacing prospect of a Fascist Britain. However, letters from England spoke of war fever – air-raid shelters being built, gas masks being issued, and pro- and anti-war demonstrations in London. Both he and Eileen were firmly in the anti-war camp. Eileen thought that had they been at home George would probably have landed in jail, but they were strangely supportive of the Conservative Prime Minister. Eileen wrote to her sister-in-law Marjorie, ‘It’s very odd to feel that Chamberlain is our only hope, but I do believe he doesn’t want war either at the moment & certainly the man has courage.’ They decided that the English people, given a voice, would not want a war either, but would fight if a war was declared.

They were finding Marrakech not much to their liking – interesting but … dreadful to live in. ‘There are beautiful arches with vile smells coming out of them & adorable children covered in ringworm and flies,’ wrote Eileen, and an open space which they thought a lovely spot for observing the sunset turned out to be a graveyard. It was, Orwell told Connolly, ‘a beastly dull country’ – no forests, no wild animals and the people near the big towns ‘utterly debauched by the tourist racket’ which had turned them into ‘a race of beggars and curio-sellers.’ The place seemed so unhealthy, that they wondered how a leading doctor could recommend it as a place to convalesce.

Arab funerals both fascinated and horrified them. Eileen described one to Gorer: ‘The Arabs favour bright green [shrouds] & don’t have coffins which is nice on funeral days for the flies who leave even a restaurant for a few minutes to sample a passing corpse.’ This memorable and revolting image would form the opening to an Orwell essay on Marrakech, and suggests that key ideas in his later work may have emerged from mutual observations and discussion with the poetic Eileen.

In their temporary villa, Orwell worked on his novel, kept up his diary and wrote regularly to his parents and friends. In his diary he monitored the daily press, observed the strange ethnic composition of the French colonial forces, noted the effect of a two-year drought, the prevalence of female labour on French estates, the large numbers of homeless, beggars and street children, the blackmailing tourist guides and the poverty and squalor of the Jewish quarter. As in Burma he hoped to visit a place of worship to talk to Muslim priests but found the mosques closed to foreigners. He was fascinated by the veiled Arab women, by the Touareg tribesmen and the French Foreign Legionnaires, who seemed to him surprisingly puny. He was hoping vaguely to write a book about Morocco on his return to England, where his future looked a little insecure. With the sales of Homage to Catalonia so poor, he faced the prospect of returning with little more than £50 to his name and a debt of £300.

War to him was a nightmare prospect, not only because he had a vision of Fascism and the concentration camp descending on England, but also saw his writing plans for the coming thirty years under threat. A sense of isolation and defeatism threatened to overwhelm him. He and Eileen planned to survive if possible if only to ‘add to the number of sane people’. He signed several ILP anti-war manifestos, one asserting ‘the need for resisting political censorship and the suppression of truth.’ In this frame of his mind his new novel was taking shape – ‘Tubby’ Bowling was articulating his pacifist sentiments and seeking comfort in memories of the England of his childhood.

When Chamberlain, returned from Munich at the end of September clutching his ‘piece of paper’ signed by Hitler, guaranteeing peace, Orwell recorded his relief. ‘Thank goodness the war danger seems to be over, at any rate for the time being, so we can breathe again.’ They were in one mind over this. Eileen told Geoffrey Gorer, ‘I am determined to be pleased with Chamberlain because I want a rest.’

With the weather growing hot and intolerable, in October they moved to their new home, the Villa Simont, which stood in an orange grove at the foot of the Atlas mountains. They furnished it cheaply from the bazaars and attempted to recreate their WaIlington life by keeping chickens and goats and even growing a few vegetables. Orwell soon buckled down to work, reviewing two books on Spain for the New English Weekly, producing an article, ‘Political Reflections on the Crisis’ for the Adelphi, attacking ‘gangster and pansy’ warmongers, and continuing with his novel.

The fate of the POUM leaders on trial in Spain began to concern him, and he wrote to various people seeking their support. But Moscow’s attempt to mount a show trial against the Spanish ‘Trotskyists’ failed when their confessions, extracted under threat, were retracted in court, and the charges were shown to be preposterous. As yet, Republican Spain was not a Soviet dictatorship, but Orwell was suitably horrified when British papers such as the News Chronicle and Observer and pro-Franco French papers reported that they had been found guilty. ‘It gives one the feeling that our civilization is going down into a sort of mist of lies where it will be impossible ever to find out the truth about anything.’ Another dimension of his nightmare – the end of truth – seemed to be getting that much closer.

Much to his disgust, in November he became ill and was confined to bed for three weeks, ‘What with all this illness,’ he told John Sceats, ‘I’ve decided to count 1938 as a blank year and sort of cross it off the calendar.’ In that frame of mind he was cheered by a request from Penguin Books for permission to republish one of his novels in paperback. He offered Burmese Days, Down and Out in Paris and London, and Keep the Aspidistra Flying (which later he would want suppressed, along with A Clergyman’s Daughter, written, he said, simply for money). As the weather improved and there were signs of things growing, his health showed some improvement, he coughed less and began putting on a little weight. Their hens were laying, their two goats kept them well-supplied with milk, and they acquired bicycles for shopping excursions to the town bazaars.

In his essay, ‘Marrakech’, Orwell captured the drift of his thoughts about the place. It begins with that disturbingly gruesome image Eileen had conjured up for Gorer: ‘As the corpse went past the flies left the restaurant table in a cloud and rushed after it, but they came back a few minutes later.’ It developed into a methodical attack on European imperialism. Somehow the hurried funerals, the shallow burial ground, ‘merely a huge waste of hummocky earth’, symbolised for him the degradation to which imperialism condemned whole populations, in Morocco as much as in Burma. In a few vivid images he captured the wretchedness of the people’s lives: the neglected graveyard, the wolfish hunger of the poor, their windowless homes, crowds of sore-eyed children clustered like flies, the swarming Jewish ghetto, the back-breaking misery of peasant life, shrunken old women ‘mummified by age and the sun’, invisible under heavy bundles of firewood. But finally he wondered how long it would be before the black colonial soldiers he saw would turn their guns on their French masters.

Writing Coming Up For Air focused his mind on his childhood, and he discovered how very retentive a memory he had. He told Jack Common, ‘It’s suddenly revealed to me a big subject which I’d never really touched before and haven’t time to work out now.’ Reflecting a fortnight later on his family and idyllic days in Henley and Shiplake, he had conceived the idea for a further novel, in fact a trilogy. ‘I have been bitten with the desire to write a Saga. I don’t know that in a novelist this is not the sign of premature senile decay, but I have the idea for an enormous novel in three parts which would take about five years to write.’ Since he thought himself incapable of perpetuating the Blair line, at least he could leave some trace behind by enshrining his family history in a novel – yet another reason not to want a European war.

Doubtless in that same mood of nostalgia he and Eileen passed their spare time reading Dickens, Thackeray, Trollope and Henry James to one another. Connolly may have helped prompt this plunge into literary nostalgia. His Enemies of Promise, of which Orwell had now seen reviews, dwelt on his Eton and prep school years, reliving memories with which he had long wrestled and which he would deal with head-on in his own later reminiscence of St Cyprian’s. His passion for Dickens and other nineteenth-century novelists stemmed from his schooldays, and rereading them was another way of returning there in imagination. In that world an England threatened by war would have been unthinkable.

However, with the left baying for a Popular Front war ‘in defence of democracy’, and Chamberlain, having bought time at Munich, now slowly gearing up to confront Hitler, the outlook for peace looked uncertain. In the New Year he wrote, in some secrecy, to Herbert Read, the anarchist, suggesting that, in anticipation of this, they should organise a clandestine press to ensure that a dissenting voice could continue to be heard once the totalitarian darkness descended.

George Kopp, in Paris and free at last, got a letter to them which can only have intensified Orwell’s nightmares. Kopp described in detail his eighteen months in prison, how he had been isolated, beaten and left in a dark room overrun by rats. When he refused to sign papers admitting collaboration with Franco and implicating others, his Communist gaolers had attempted to poison him, and then to work him to death. He was released finally when Belgian trade unions put pressure on the Republican Government through the Belgian embassy, but his health was shattered and he had lost seven stone. By now, however, the Francoists were winning the Spanish war, the power of the Communists and NKVD was reduced, and Barcelona was a shambles. The ‘war for democracy’ in Spain was about to be lost.

In the New Year a draft of Coming Up For Air was completed, and he and Eileen left for a week’s break at Taddert in the Atlas Mountains. He was very taken by the Berbers who lived there, especially the women. ‘[They] are fascinating people,’ he told Gorer,’ … & the women have the most wonderful eyes. But what fascinates me about them is that they are so dirty. You will see exquisitely beautiful women walking about with their necks almost invisible under dirt.’ He later told the wife of a friend that ‘he found himself increasingly attracted to the young Arab girls and the moment came when he told Eileen that he had to have one of these girls … Eileen agreed and so he had his Arab girl.’ In his diary he only hinted at the attraction they held for him. ‘All the women have tattooing on their chins and sometimes down each cheek. Their manner is less timid than most Arab women.’ Harold Acton, the Old Etonian aesthete, reported him enthusing not only about the ‘sweetness’ of Burmese women but also about the beauties of Morocco. ‘This cadaverous ascetic whom one scarcely connected with fleshly gratification admitted that he had seldom tasted such bliss as with certain Moroccan girls, whose complete naturalness and grace and candid sensuality described in language so simple and direct that one could visualise their slender flanks and pointed breasts, and almost sniff the odour of spices that clung to their satiny skins.’ Eileen’s friend Lettice Cooper neatly summed up this aspect of Orwell. ‘I don’t think George was the kind of person who likes being married all the time.’ she said.

His encounter with the Berber women and the mood of secrecy he had shared with Herbert Read perhaps inspired him to write to Lydia Jackson, in the hope of pursuing further their amorous encounter at Preston Hall. As with Read, he asked her to keep his letters secret. ‘So looking forward to seeing you!’ he wrote. ‘I have thought of you so often – have you thought about me, I wonder? I know it’s indiscreet to write such things in letters, but you’ll be clever and burn this, will you? … Take care of yourself. Hoping to see you early in April. With love, Eric.’ He wrote to her again but neither letter appears to have brought a reply.

Their plan was to return directly to England by boat from Casablanca at the end of March (thereby avoiding Spanish territory), then find a house somewhere a little warmer and further south than Wallington. Dorset was the preferred choice, no doubt reflecting his prevailing mood of nostalgia and urge to write a family saga. With his father’s life approaching its end, how better to get back to his Blair roots than to live in the county of his paternal ancestors? His novel was almost finished, and as usual he thought it good only in parts. Now his mind turned homewards – to the flowers, the rhubarb, Muriel and Kate. He wrote asking Common if he would mind putting up Kopp, presently convalescing in Greenwich with the O’Shaughnessys. Kopp, however, declined the invitation. Perhaps the primitive cottage sounded too much like the grim conditions he had just escaped in Spain.

On 28 March 1939 they sailed from Casablanca on board the SS Yasukunimaru, a Japanese liner bound for London from Yokohama. The weather was good and he hardly needed his seasickness pills. Arriving in London, the first thing he did was deliver to Moore the manuscript of Coming Up For Air, which Eileen had typed just before they left. One thing about it made him rather proud – there was not a single semi-colon in it, he claimed. It was an unnecessary stop, he had decided, and had to be banished. He was still unhappy about Gollancz. ‘If he tries to bugger me abt I think I shall leave him,’ he told Common. He then hurried to Lydia’s flat in Woburn Place, and was disappointed to find her out, even though he had cabled ahead to be sure she was there.

Unable to linger, he travelled on to Southwold, where his father’s condition continued to deteriorate and his mother was also ill with phlebitis. From there he rang Lydia three times, without success, so wrote to her complaining that she had let him down. When Eileen arrived at Montague House he had gone down with flu and taken to his bed. But his mind was still on Lydia. As if she had not ignored his letters and avoided him, he wrote to her again, apologising for not turning up and promising to meet her when next in London. However, she was not, she claimed, at all flattered by his attentions. ‘I was annoyed by his assuming that I would conceal our meetings from Eileen, revolted by deception creeping in against my wishes. I wanted to avoid meeting him when I was in that hostile mood, capable of pushing him away if he tried to embrace me.’ At this stage, it was a strange, one-sided affair, conducted by an apparently self-deluded Casanova. However, she did reply to him later, and even agreed to see him, though, according to her, only on a platonic basis.

After his bout of flu, his brother-in-law Laurence referred him to the Miller Chest Hospital to see Herbert Morlock, a Harley Street consultant, inventor of the bronchoscope. Orwell was duly tested, and confirmed as having bronchiectatis, an enlargement and distension of the bronchial tubes leaving the lungs prone to infection – a condition possibly caused by child-hood pneumonia and explaining that ‘chronic cough’ to which he was still susceptible. Morlock was a breezy extrovert who wore morning dress, stiff and cuffs, a cravat with a pearl pin and (when out) a silk top hat. Blithely he told Orwell not to worry about coughing up blood; it might be good for him. Orwell was impressed with the up-beat manner of this colourful character, and years later, when he was very much worse, he expressed a repeated wish to see him again. After his tests Orwell spent a week with the O’Shaughnessys in Greenwich.

The novel he had left with Moore reflected the state of mind in which Orwell faced the prospect of war. Many of the acute fears he felt at this time permeate Coming Up For Air – a repetition of 1914 and the abolition of the bombing of towns and the threat of the concentration camp. Isolation in Morocco had distanced him from the daily ebb and flow of news and the prevailing air of crisis which would have engulfed him in England. Apart from events and yet part of them, he was able to achieve a novel that was both highly personal and yet politically and socially perceptive at the same time. Its first person narrator is his self-reflective alter ego and social commentator rolled into one. As he himself said of fiction-writers, ‘By their subject-matter ye shall know them.’

He hoped it would offend Gollancz, with its sneers at young Communists and its guying of Left Book Club meetings, even if it meant losing the £100 advance on acceptance specified in his contract. But neither the sneers nor the satirical jibes put off the publisher who paid up promptly and put the novel on his list for publication in June. If A Clergyman’s Daughter was the Orwell novel most influenced by Joyce, Coming Up For Air is more suggestive of Proust. But whereas it is a subtle taste that triggers the memory of the author of A La Recherche du Temps Perdu, here it is sparked by a veritable spectrum of smells. This was no mere device, and can only be an honest account of how memory worked for the author attempting consciously to recapture a forgotten past. More obviously it is a novel in Wellsian vein, the tale of a ‘little man’ trying to make sense of the modern world – ‘Wells watered down,’ Orwell called it.

George Bowling (a surname borrowed from the old folk song about Tom Bowling or perhaps from Smollett’s Roderick Random) is, like all Orwell’s protagonists, trapped in a soul-destroying routine and champing to get free. The action begins with Orwell’s usual chronological precision. ‘I remember the morning well. At about a quarter to eight I’d nipped out of bed and got into the bathroom just in time to shut the kids out.’ He has been fitted with his first set of false teeth and feels that his life is already more than half over. A newspaper headline and a whiff of horse dung arouse memories and stir longings, and soon George is set upon rediscovering the Golden Age of his past. A win at the races tempts him into truancy – a lie to his wife, an illicit trip to the small town where he grew up, with its memories of boyhood adventures in a bygone age. He is also in search of Katie Simmons, the love of his youth and the idyllic countryside where he played, but above all the hidden pool where he dreamed one day of fishing for a massive and elusive pike. There again is the Laurentian reverie, recalling his first taste of sex with Katie out in the open fields. Here, in Orwell’s memorable phrase, is his ‘thin man struggling to get out’ of the fat insurance salesman. Not only is Bowling fat but unattractive in many other ways – worn down by a loveless marriage, the expense of a family, children who despise him, a man henpecked by a colourless money-obsessed wife and her carping mother. Of course, his journey is doomed – the small town had been engulfed by suburbia and his woodland paradise infested with fruit juice-drinking, sandal-wearing, nudist vegetarians, and Garden City cranks. The Golden Age is done for, Katie, his childhood sweetheart, is now a worn out middle-aged drab and the secret pool with its giant pike, the symbolic centre of his childhood fantasy, turned into a rubbish dump. The horrors of mass society have overwhelmed the holy places and Doomsday threatens in the form of Hitler, Stalin and their streamlined battalions, dedicated to ruling through terror, the distortion of the truth and the elimination of the past. George returns to his bourgeois prison to face again his nagging wife and unlovable children. The Paradise Gained was no more than a sad illusion.
Coming Up For Air was published on 12 June. Gollancz (‘that Stalinist publisher’, Orwell now called him) is said to have disapproved of it politically, but published it nevertheless – perhaps to deflect accusations of prejudice against a dissident leftist, and perhaps because he saw in its singularly oracular quality a book that would strike a chord with readers. If so, his judgement was sound. It proved to be a novel of the moment, catching the mood of nervous tension widespread during that uncertain summer of 1939, and the feeling that an old world, already fading over the past two decades, was about to pass away forever. The TLS made it a Recommended Novel of the Week, highlighting a passage that had clearly touched the imagination of its anonymous critic:

And yet I’ve enough sense to see that the old life we’re used to is being sawn off at the roots. I can feel it happening. I can see the war that’s coming and I can see the after-war, the food-queues and the secret police and the loud-speakers telling you what to think … There are millions of others like me … They can feel things cracking and collapsing under their feet.

The reviewer noted that the book’s indirect, ‘conversational and slangy’ style, which made it so readable, carried not just a narrative but a running commentary on the state of the world. The author seemed to be saying that the old way of story-telling was over and readers must nerve themselves for the bad times ahead. There was also applause from the Times, heralding it as the answer to ‘one of the age’s puzzles’ – ‘the cult of the “little man”’. Kate O’Brien in the Spectator, thought it ‘above average’ but not as sharp as Keep the Aspidistra Flying, and detected signs of haste and weariness. She did, however, note that Orwell ‘manages to make his novels easily distinguishable from those of other people’, perhaps the first public recognition of the authentically ‘Orwellian’ voice. There was recognition, too, in the national press, where James Agate featured it prominently in his book column for the Daily Express. Most interesting, and perhaps significant, was a letter from Max Plowman who wrote, ‘My Golly! What a book! I could write another about it … It’s done to the life and your little man lives all right & so gets his immortality,’ adding the strangely portentous afterthought, ‘Imagining I know you, I rather hope you’ve started on a Fairy Tale by way of reaction!’ Plowman was right, and, if Orwell is to be believed, that fairy tale was already ticking away in his mind and had been doing so for the past two years.

Two weeks after his book appeared his father’s condition worsened, and Orwell went home to Southwold to be with him. On 25 June, George’s thirty-sixth birthday, Richard was close to death. That day, the Sunday Times carried a review of his novel. At the very last it must have seemed that an erring son had somehow redeemed himself. In a letter to Moore he gave ‘a touching account of the old man’s end:

I was with the poor old man for the last week of his life, and then there was the funeral etc., etc., all terribly upsetting and depressing. However, he was 82 and had been very active till he was over 80, so he had had a good life, and I am very glad that latterly he had not been so disappointed in me as before. Curiously enough his last moment of consciousness was hearing that review I had in the Sunday Times. He heard about it and wanted to see it, and my sister took it in and read it to him, and a little later he lost consciousness for the last time.

He told Rees that, in accordance with tradition, he had placed pennies on the old man’s eyes, and had then thrown the pennies into the sea. ‘Do you think some people would have put them back in their pockets?’ he asked. He now inherited the Blair family Bible to stand beside Great Uncle Horatio’s books, and a portrait of Lady Mary Blair to hang in the cottage beside his Burmese swords, all perhaps to act as totemic inspirations in the writing of his family saga. The death of a parent is often the occasion for an increased sense of one’s own mortality. No doubt he found some consolation in contriving to meet his old flame Brenda Salkeld and taking her for a nostalgic walk, across the old bridge to Blythburgh. George Bowling would have done no less. He tried to broach the subject of an affair, intimating that he and Eileen enjoyed an open marriage and neither was at all jealous and possessive of the other. But Brenda, the clergyman’s daughter, no doubt scandalised, had simply changed the subject. She had read all about Mr Warburton and knew just how to handle his real-life alter ego.

After attending his father’s funeral, he returned to Wallington and again opened a diary. He wanted to plot the slow but inevitable approach of war from a careful reading of the press and weekly reviews. Ruminating later on diary keeping, he wrote how it helped to put the immediate present into wider perspective and keep track of one’s opinions. ‘Otherwise, when some particularly absurd belief is exploded by events, one may forget that one ever held it. Political predictions are usually wrong, but even when one makes a correct one, to discover why one was right can be very illuminating.’ In July he recorded the build up to the Danzig crisis, fighting in Manchuria, agitation for Churchill to be allowed into the Cabinet, British and German overtures to Russia and the call up of reservists. In passing he noted the annual Eton versus Harrow cricket match at Lord’s had ended in fighting, for the first time since 1919. It was strangely symbolic of the times.

After working in Australia and the Middle East, Gordon Bowker studied at Nottingham and London Universities before teaching at Goldsmith’s College and writing drama-documentaries for radio and television. He has contributed to The London Magazine, Independent, Sunday Times, Times Literary Supplement, and New York Times. He has written film-location reports for The Observer (including Huston’s Under the Volcano and Bertolucci’s The Last Emperor) and dispatches from Berlin and Warsaw for the Illustrated London News. His books include Malcolm Lowry Remembered (1985); Pursued by Furies: A Life of Malcolm Lowry (1994, New York Times Notable Book of the Year); and Through the Dark Labyrinth: A Biography of Lawrence Durrell (1996). His George Orwell appeared in 2003, Orwell’s centenary year.

James Walton: What a Carry On!

Recently, we’ve been hearing quite a lot about how the winds of revolutionary change blew through Britain in 1968. Which doesn’t really explain why, in 1969, the highest-grossing film at the UK box office wasn’t Midnight Cowboy, The Wild Bunch or Easy Rider – but Carry On Camping. (It didn’t get any better for British cinéastes, incidentally: in 1971, the nation’s favourite movie was On the Buses.) Not that the film in question completely ignored the turbulence of the times. Towards the end, you may remember, the presence of hippies on a neighbouring field caused the solid schoolgirl-chasing yeomen of Britain to come together and drive them out.

Then again, perhaps the bit you remember best from Carry on Camping has nothing to do with 1960s’ cultural wars at all. Instead, it may involve the pinging off of Barbara Windsor’s bra – just one of the many Carry On scenes that’s become part of our collective national memory, along with such moments as the Brits calmly finishing their dinner under fire in Carry On up the Khyber, Wilfred Hyde-White with a daffodil up his bottom in Carry On Nurse and (all together now): “Infamy, infamy, they’ve all got it in for me” in Carry on Cleo.

But, in a way, that’s the trouble with the Carry Ons – which began 50 years ago this August with the release of Carry On Sergeant. Because we know them so well, we can sometimes forget just how peculiar these films are. In my experience, the best solution for this problem is to watch one or two with any educated Americans of your acquaintance. Only then do you have the sudden revelation that maybe not everybody in the English-speaking world understands the innate hilarity of words like “it”, “one”, “pair” and “bullocks”. You also realise afresh what an utterly weird collection of movie-stars the films produced.

In most countries, Kenneth Williams would surely be the campest actor imaginable. Here, he’s not even the campest actor visible – at least not when Charles Hawtrey’s around. Then there’s the fact that the romantic lead is often played by Sid James, a battered-looking Jewish bloke in his fifties whose past life – vigorously hushed up by James himself – included many years as the finest ladies’ hairdresser in Johannesburg. The acme of female desirability, meanwhile, is represented by Barbara Windsor.

Even so, these were the movies that packed out the cinemas during Britain’s years as the swingingest nation on earth. Of course, in trying to explain their success, it’s traditional to point out what a working-class country Britain was until Mrs Thatcher got her hands on it – and to stress their seaside-postcard origins. Of course too, both things are true. In preparation for this piece, I read several academic articles on the Carry Ons – many of them containing the word “transgressive”. Nonetheless, the sharpest insight into the films’ appeal comes in an essay written 17 years before the first one was made. In ‘The Art of Donald McGill’, George Orwell famously paid tribute to the greatest seaside-postcard man of them all. Yet, if you substitute the words “Carry On films” for “McGill postcards”, the essay still makes eerily perfect sense.

Here’s Orwell, for example, listing some of the conventions of the postcards’ jokes about sex: “Marriage only benefits the woman. Every man is plotting seduction and every woman is plotting marriage. No woman ever remains unmarried voluntarily.” Elsewhere, he notes that “the Suffragette, one of the big jokes of the pre-1914 period, has reappeared, unchanged, as the Feminist lecturer” – which can’t help but remind some of us of Augusta Prodworthy (June Whitfield) whose Operation Killjoy wrecks the beauty contest at Furcombe in Carry On Girls.

Orwell’s central argument, though, is that McGill’s postcards essentially undermine all attempts at human grandeur. What might seem merely an obsession with bodily functions actually represents “the voice of the belly protesting against the soul”. They also blow “a chorus of raspberries” on behalf of “the millions of common men to whom the high sentiments” aimed at them by politicians and social reformers “make no appeal.”

In the case of the Carry Ons, the targets for such grandeur-undermining raspberries are especially wide-ranging. The first few films systematically took on all the institutions designed to control Britain’s citizens, from National Service (Carry On Sergeant) to the police (Carry On Constable). After that, as the series headed into its Sixties Golden Age, more or less everything was fair game – including the British Empire (Carry On up the Khyber), the British Navy (Carry On Jack) and the heroes of antiquity (Carry On Cleo, where Mark Antony, Julius Caesar and Cleopatra become “Tony”, “Julie” and “that bird who rules Egypt”). As for the grandeur of religion, Carry On up the Khyber has a celebrated raspberry for that too – The Khasi: “May the radiance of the god Shivoo light up your life.” Sir Sidney Ruff-Diamond: “And up yours.”

Even the way the films were made could be said to have blown a raspberry at the supposed grandeur of cinema itself, with the strict six-week shoots enabling the same producer/director team of Peter Rogers and Gerald Thomas to knock out 30 titles in 20 years – before the ill-advised coda of Carry On Columbus in 1992. Nor, needless to say, is the sex ever of a solemn Lawrentian kind. After all, no male character in Lawrence ever makes love in the approved Carry On way – by saying “Phwoar!” and taking a running jump, fully-clothed, to join his partner on a bed which then collapses. Furthermore, as Orwell also spotted, “The McGill postcard is not intended as pornography but, a subtler thing, as a skit on pornography.”

Orwell’s essay may even hold the key as well to the much-debated question of why the Carry On films declined so markedly in the 1970s. Various, largely true theories have been advanced for this: that they were eclipsed by the more explicit Confessions films – co-starring, let’s not forget, Cherie Blair’s dad as Sidney Noggett; that Sid James finally began to look too old to be chasing young women; that the later films were rubbish. Yet, surely the main reason is that by then the whole Carry On world existed in a vacuum. “All societies,” wrote Orwell innocently, “have to insist on a fairly high standard of sexual morality.” In that context, “a dirty joke is not, of course, a serious attack upon morality, but it is a sort of mental rebellion, a momentary wish that things were otherwise.” Once things had actually become otherwise, no such rebellion was necessary and the Carry On jokes were left looking not so much unfunny as entirely pointless.

James Walton is a contributing editor to the Reader’s Digest. He was previously the television critic for the Daily Telegraph and has been the writer and presenter of BBC Radio 4’s books quiz, The Write Stuff since 1998. His books include The Faber Book of Smoking and Sonnets, Bonnets and Bennetts: A Literary Quiz Book.

Colin Brush: ‘It was a bright cold day in April…’

‘It was a bright cold day in April, and the clocks were striking thirteen.’

Not yet they aren’t. But one of the most famous opening lines in modern English literature seems to me a good place to start writing about where to begin when reissuing an old book.

A friend of mine over at HarperCollins – in fact the wise chap that employed me here at Penguin a few years ago – had to hire a new copywriter a while back. He was looking for a good way to separate the wheat from the chaff and came up with the rather neat idea of inviting all applicants to supply the current blurb of a book they were fond of together with an entirely new blurb of their own devising. They then had to explain why theirs was better.

Improving on what has gone before in publishing is usually not so difficult since jackets tend to stay on books for many years and by the time publishers get around to reissuing them they look rather tired if not plain antediluvian. Here’s an example, appropriately enough, from the Eighties:

The blurb on 1989’s Nineteen Eighty-Four doesn’t sound much like a novel at all:

Newspeak, Doublethink, Big Brother, the Thought Police – George Orwell’s world-famous novel coined new and potent words of warning for us all. Alive with Swiftian wit and passion, it is one of the most brilliant satires on totalitarianism and the power-hungry ever written.

Maybe. But it sounds like a bit of a slog.

When it came to doing the reissue (out in July) it didn’t take a lot of head scratching for me to decide that a) it was time I re-read one of my favourite books and b) the starting point for writing this blurb had to be the excellent opening line, which manages to be perfectly ordinary until its very last word – which rips the rug out from under your feet. Nice work, George.

By listing some of the words that Nineteen Eighty-Four had added to the English language, the old blurb was trying to get across the book’s weight, its sheer importance. Unfortunately, as with a lot of attempts to make things sound worthy, Nineteen Eighty-Four just comes across as dull. Something to be admired rather than liked.

I think we can do better than that.

‘It was a bright cold day in April, and the clocks were striking thirteen.’

Winston Smith works for the Ministry of Truth in London, chief city of Airstrip One. Big Brother stares out from every poster, the Thought Police uncover every act of betrayal. When Winston finds love with Julia, he discovers that life does not have to be dull and deadening, and awakens to new possibilities. Despite the police helicopters that hover and circle overhead, Winston and Julia begin to question the Party; they are drawn towards conspiracy. Yet Big Brother will not tolerate dissent – even in the mind. For those with original thoughts they invented Room 101 …

This edition is not the Penguin Modern Classics edition. This edition is the one we want to get into the hands of school kids, to grab their short attention spans. So yes, putting the key words – Big Brother, Thought Police, Room 101, Ministry of Truth – in there is important, but that is no reason to leave the story or the characters out. The great thing about Nineteen Eighty-Four is that it is so unsettling, it is so terrifying and bleak (and not much fun as satire, either). To get that across we need to know what’s at stake – what Big Brother is opposed to. We need Winston and Julia, their hopes and love, their humanity. Without Winston and Julia there is no tension, no story.

A book might be a classic, big names may rate it, teachers might tell you it is an essential read. But that’s no reason not to sell it as if it’s brand new – to some people it will be – or not to try to seduce the sceptical reader into turning to the first page despite themselves.

At the same time as Nineteen Eighty-Four we’re reissuing Animal Farm:

Both books feature stunning covers by Shepard Fairey – if you’re going to grab people, get them by the short and curlies. But don’t let either cover art or blurbs distract you from the words within.

Colin Brush is Senior Copywriter at Penguin. Visit the Penguin blog

The Freedom of the Press

Proposed preface to Animal Farm, first published in the Times Literary Supplement on 15 September 1972 with an introduction by Sir Bernard Crick. Ian Angus found the original manuscript in 1972.

This material remains under copyright and is reproduced here with the kind permission of the Orwell Estate. The Orwell Foundation is an independent charity – please consider making a donation or becoming a Friend of the Foundation to help us maintain these resources for readers everywhere. 

This book was first thought of, so far as the central idea goes, in 1937, but was not written down until about the end of 1943. By the time when it came to be written it was obvious that there would be great difficulty in getting it published (in spite of the present book shortage which ensures that anything describable as a book will ‘sell’), and in the event it was refused by four publishers. Only one of these had any ideological motive. Two had been publishing anti-Russian books for years, and the other had no noticeable political colour. One publisher actually started by accepting the book, but after making the preliminary arrangements he decided to consult the Ministry of Information, who appear to have warned him, or at any rate strongly advised him, against publishing it. Here is an extract from his letter:

I mentioned the reaction I had had from an important official in the Ministry of Information with regard to Animal Farm. I must confess that this expression of opinion has given me seriously to think… I can see now that it might be regarded as something which it was highly ill-advised to publish at the present time. If the fable were addressed generally to dictators and dictatorships at large then publication would be all right, but the fable does follow, as I see now, so completely the progress of the Russian Soviets and their two dictators, that it can apply only to Russia, to the exclusion of the other dictatorships. Another thing: it would be less offensive if the predominant caste in the fable were not pigs[1]. I think the choice of pigs as the ruling caste will no doubt give offence to many people, and particularly to anyone who is a bit touchy, as undoubtedly the Russians are.

This kind of thing is not a good symptom. Obviously it is not desirable that a government department should have any power of censorship (except security censorship, which no one objects to in war time) over books which are not officially sponsored. But the chief danger to freedom of thought and speech at this moment is not the direct interference of the MOI or any official body. If publishers and editors exert themselves to keep certain topics out of print, it is not because they are frightened of prosecution but because they are frightened of public opinion. In this country intellectual cowardice is the worst enemy a writer or journalist has to face, and that fact does not seem to me to have had the discussion it deserves.

Any fairminded person with journalistic experience will admit that during this war official censorship has not been particularly irksome. We have not been subjected to the kind of totalitarian ‘co-ordination’ that it might have been reasonable to expect. The press has some justified grievances, but on the whole the Government has behaved well and has been surprisingly tolerant of minority opinions. The sinister fact about literary censorship in England is that it is largely voluntary.

Unpopular ideas can be silenced, and inconvenient facts kept dark, without the need for any official ban. Anyone who has lived long in a foreign country will know of instances of sensational items of news—things which on their own merits would get the big headlines—being kept right out of the British press, not because the Government intervened but because of a general tacit agreement that ‘it wouldn’t do’ to mention that particular fact. So far as the daily newspapers go, this is easy to understand. The British press is extremely centralised, and most of it is owned by wealthy men who have every motive to be dishonest on certain important topics. But the same kind of veiled censorship also operates in books and periodicals, as well as in plays, films and radio. At any given moment there is an orthodoxy, a body of ideas which it is assumed that all right-thinking people will accept without question. It is not exactly forbidden to say this, that or the other, but it is ‘not done’ to say it, just as in mid-Victorian times it was ‘not done’ to mention trousers in the presence of a lady. Anyone who challenges the prevailing orthodoxy finds himself silenced with surprising effectiveness. A genuinely unfashionable opinion is almost never given a fair hearing, either in the popular press or in the highbrow periodicals.

At this moment what is demanded by the prevailing orthodoxy is an uncritical admiration of Soviet Russia. Everyone knows this, nearly everyone acts on it. Any serious criticism of the Soviet régime, any disclosure of facts which the Soviet government would prefer to keep hidden, is next door to unprintable. And this nation-wide conspiracy to flatter our ally takes place, curiously enough, against a background of genuine intellectual tolerance. For though you are not allowed to criticise the Soviet government, at least you are reasonably free to criticise our own. Hardly anyone will print an attack on Stalin, but it is quite safe to attack Churchill, at any rate in books and periodicals. And throughout five years of war, during two or three of which we were fighting for national survival, countless books, pamphlets and articles advocating a compromise peace have been published without interference. More, they have been published without exciting much disapproval. So long as the prestige of the USSR is not involved, the principle of free speech has been reasonably well upheld. There are other forbidden topics, and I shall mention some of them presently, but the prevailing attitude towards the USSR is much the most serious symptom. It is, as it were, spontaneous, and is not due to the action of any pressure group.

The servility with which the greater part of the English intelligentsia have swallowed and repeated Russian propaganda from 1941 onwards would be quite astounding if it were not that they have behaved similarly on several earlier occasions. On one controversial issue after another the Russian viewpoint has been accepted without examination and then publicised with complete disregard to historical truth or intellectual decency. To name only one instance, the BBC celebrated the twenty-fifth anniversary of the Red Army without mentioning Trotsky. This was about as accurate as commemorating the battle of Trafalgar without mentioning Nelson, but it evoked no protest from the English intelligentsia. In the internal struggles in the various occupied countries, the British press has in almost all cases sided with the faction favoured by the Russians and libelled the opposing faction, sometimes suppressing material evidence in order to do so. A particularly glaring case was that of Colonel Mihailovich, the Jugoslav Chetnik leader. The Russians, who had their own Jugoslav protege in Marshal Tito, accused Mihailovich of collaborating with the Germans. This accusation was promptly taken up by the British press: Mihailovich’s supporters were given no chance of answering it, and facts contradicting it were simply kept out of print. In July of 1943 the Germans offered a reward of 100,000 gold crowns for the capture of Tito, and a similar reward for the capture of Mihailovich. The British press ‘splashed’ the reward for Tito, but only one paper mentioned (in small print) the reward for Mihailovich: and the charges of collaborating with the Germans continued. Very similar things happened during the Spanish civil war. Then, too, the factions on the Republican side which the Russians were determined to crush were recklessly libelled in the English leftwing press, and any statement in their defence even in letter form, was refused publication. At present, not only is serious criticism of the USSR considered reprehensible, but even the fact of the existence of such criticism is kept secret in some cases. For example, shortly before his death Trotsky had written a biography of Stalin. One may assume that it was not an altogether unbiased book, but obviously it was saleable. An American publisher had arranged to issue it and the book was in print — I believe the review copies had been sent out — when the USSR entered the war. The book was immediately withdrawn. Not a word about this has ever appeared in the British press, though clearly the existence of such a book, and its suppression, was a news item worth a few paragraphs.

It is important to distinguish between the kind of censorship that the English literary intelligentsia voluntarily impose upon themselves, and the censorship that can sometimes be enforced by pressure groups. Notoriously, certain topics cannot be discussed because of ‘vested interests’. The best-known case is the patent medicine racket. Again, the Catholic Church has considerable influence in the press and can silence criticism of itself to some extent. A scandal involving a Catholic priest is almost never given publicity, whereas an Anglican priest who gets into trouble (e.g. the Rector of Stiffkey) is headline news. It is very rare for anything of an anti-Catholic tendency to appear on the stage or in a film. Any actor can tell you that a play or film which attacks or makes fun of the Catholic Church is liable to be boycotted in the press and will probably be a failure. But this kind of thing is harmless, or at least it is understandable. Any large organisation will look after its own interests as best it can, and overt propaganda is not a thing to object to. One would no more expect the Daily Worker to publicise unfavourable facts about the USSR than one would expect the Catholic Herald to denounce the Pope. But then every thinking person knows the Daily Worker and the Catholic Herald for what they are. What is disquieting is that where the USSR and its policies are concerned one cannot expect intelligent criticism or even, in many cases, plain honesty from Liberal writers and journalists who are under no direct pressure to falsify their opinions. Stalin is sacrosanct and certain aspects of his policy must not be seriously discussed. This rule has been almost universally observed since 1941, but it had operated, to a greater extent than is sometimes realised, for ten years earlier than that. Throughout that time, criticism of the Soviet régime from the left could only obtain a hearing with difficulty. There was a huge output of anti-Russian literature, but nearly all of it was from the Conservative angle and manifestly dishonest, out of date and actuated by sordid motives. On the other side there was an equally huge and almost equally dishonest stream of pro-Russian propaganda, and what amounted to a boycott on anyone who tried to discuss all-important questions in a grown-up manner. You could, indeed, publish anti-Russian books, but to do so was to make sure of being ignored or misrepresented by nearly the whole of the highbrow press. Both publicly and privately you were warned that it was ‘not done’. What you said might possibly be true, but it was ‘inopportune’ and played into the hands of this or that reactionary interest. This attitude was usually defended on the ground that the international situation, and the urgent need for an Anglo-Russian alliance, demanded it; but it was clear that this was a rationalisation. The English intelligentsia, or a great part of it, had developed a nationalistic loyalty towards me USSR, and in their hearts they felt that to cast any doubt on the wisdom of Stalin was a kind of blasphemy. Events in Russia and events elsewhere were to be judged by different standards. The endless executions in the purges of 1936-8 were applauded by life-long opponents of capital punishment, and it was considered equally proper to publicise famines when they happened in India and to conceal them when they happened in the Ukraine. And if this was true before the war, the intellectual atmosphere is certainly no better now.

But now to come back to this book of mine. The reaction towards it of most English intellectuals will be quite simple: ‘It oughtn’t to have been published.’ Naturally, those reviewers who understand the art of denigration will not attack it on political grounds but on literary ones. They will say that it is a dull, silly book and a disgraceful waste of paper. This may well be true, but it is obviously not the whole of the story. One does not say that a book ‘ought not to have been published’ merely because it is a bad book. After all, acres of rubbish are printed daily and no one bothers. The English intelligentsia, or most of them, will object to this book because it traduces their Leader and (as they see it) does harm to the cause of progress. If it did the opposite they would have nothing to say against it, even if its literary faults were ten times as glaring as they are. The success of, for instance, the Left Book Club over a period of four or five years shows how willing they are to tolerate both scurrility and slipshod writing, provided that it tells them what they want to hear.

The issue involved here is quite a simple one: Is every opinion, however unpopular — however foolish, even — entitled to a hearing? Put it in that form and nearly any English intellectual will feel that he ought to say ‘Yes’. But give it a concrete shape, and ask, ‘How about an attack on Stalin? Is that entitled to a hearing?’, and the answer more often than not will be ‘No’. In that case the current orthodoxy happens to be challenged, and so the principle of free speech lapses. Now, when one demands liberty of speech and of the press, one is not demanding absolute liberty. There always must be, or at any rate there always will be, some degree of censorship, so long as organised societies endure. But freedom, as Rosa Luxembourg [sic] said, is ‘freedom for the other fellow’. The same principle is contained in the famous words of Voltaire: ‘I detest what you say; I will defend to the death your right to say it.’ If the intellectual liberty which without a doubt has been one of the distinguishing marks of western civilisation means anything at all, it means that everyone shall have the right to say and to print what he believes to be the truth, provided only that it does not harm the rest of the community in some quite unmistakable way. Both capitalist democracy and the western versions of Socialism have till recently taken that principle for granted. Our Government, as I have already pointed out, still makes some show of respecting it. The ordinary people in the street – partly, perhaps, because they are not sufficiently interested in ideas to be intolerant about them – still vaguely hold that ‘I suppose everyone’s got a right to their own opinion.’ It is only, or at any rate it is chiefly, the literary and scientific intelligentsia, the very people who ought to be the guardians of liberty, who are beginning to despise it, in theory as well as in practice.

One of the peculiar phenomena of our time is the renegade Liberal. Over and above the familiar Marxist claim that ‘bourgeois liberty’ is an illusion, there is now a widespread tendency to argue that one can only defend democracy by totalitarian methods. If one loves democracy, the argument runs, one must crush its enemies by no matter what means. And who are its enemies? It always appears that they are not only those who attack it openly and consciously, but those who ‘objectively’ endanger it by spreading mistaken doctrines. In other words, defending democracy involves destroying all independence of thought. This argument was used, for instance, to justify the Russian purges. The most ardent Russophile hardly believed that all of the victims were guilty of all the things they were accused of: but by holding heretical opinions they ‘objectively’ harmed the régime, and therefore it was quite right not only to massacre them but to discredit them by false accusations. The same argument was used to justify the quite conscious lying that went on in the leftwing press about the Trotskyists and other Republican minorities in the Spanish civil war. And it was used again as a reason for yelping against habeas corpus when Mosley was released in 1943.

These people don’t see that if you encourage totalitarian methods, the time may come when they will be used against you instead of for you. Make a habit of imprisoning Fascists without trial, and perhaps the process won’t stop at Fascists. Soon after the suppressed Daily Worker had been reinstated, I was lecturing to a workingmen’s college in South London. The audience were working-class and lower-middle class intellectuals — the same sort of audience that one used to meet at Left Book Club branches. The lecture had touched on the freedom of the press, and at the end, to my astonishment, several questioners stood up and asked me: Did I not think that the lifting of the ban on the Daily Worker was a great mistake? When asked why, they said that it was a paper of doubtful loyalty and ought not to be tolerated in war time. I found myself defending the Daily Worker, which has gone out of its way to libel me more than once. But where had these people learned this essentially totalitarian outlook? Pretty certainly they had learned it from the Communists themselves! Tolerance and decency are deeply rooted in England, but they are not indestructible, and they have to be kept alive partly by conscious effort. The result of preaching totalitarian doctrines is to weaken the instinct by means of which free peoples know what is or is not dangerous. The case of Mosley illustrates this. In 1940 it was perfectly right to intern Mosley, whether or not he had committed any technical crime. We were fighting for our lives and could not allow a possible quisling to go free. To keep him shut up, without trial, in 1943 was an outrage. The general failure to see this was a bad symptom, though it is true that the agitation against Mosley’s release was partly factitious and partly a rationalisation of other discontents. But how much of the present slide towards Fascist ways of thought is traceable to the ‘anti-Fascism’ of the past ten years and the unscrupulousness it has entailed?

It is important to realise that the current Russomania is only a symptom of the general weakening of the western liberal tradition. Had the MOI chipped in and definitely vetoed the publication of this book, the bulk of the English intelligentsia would have seen nothing disquieting in this. Uncritical loyalty to the USSR happens to be the current orthodoxy, and where the supposed interests of the USSR are involved they are willing to tolerate not only censorship but the deliberate falsification of history. To name one instance. At the death of John Reed, the author of Ten Days that Shook the World — first-hand account of the early days of the Russian Revolution — the copyright of the book passed into the hands of the British Communist Party, to whom I believe Reed had bequeathed it. Some years later the British Communists, having destroyed the original edition of the book as completely as they could, issued a garbled version from which they had eliminated mentions of Trotsky and also omitted the introduction written by Lenin. If a radical intelligentsia had still existed in Britain, this act of forgery would have been exposed and denounced in every literary paper in the country. As it was there was little or no protest. To many English intellectuals it seemed quite a natural thing to do. And this tolerance or plain dishonesty means much more than that admiration for Russia happens to be fashionable at this moment. Quite possibly that particular fashion will not last. For all I know, by the time this book is published my view of the Soviet régime may be the generally-accepted one. But what use would that be in itself? To exchange one orthodoxy for another is not necessarily an advance. The enemy is the gramophone mind, whether or not one agrees with the record that is being played at the moment.

I am well acquainted with all the arguments against freedom of thought and speech — the arguments which claim that it cannot exist, and the arguments which claim that it ought not to. I answer simply that they don’t convince me and that our civilisation over a period of four hundred years has been founded on the opposite notice. For quite a decade past I have believed that the existing Russian régime is a mainly evil thing, and I claim the right to say so, in spite of the fact that we are allies with the USSR in a war which I want to see won. If I had to choose a text to justify myself, I should choose the line from Milton:

By the known rules of ancient liberty.

The word ancient emphasises the fact that intellectual freedom is a deep-rooted tradition without which our characteristic western culture could only doubtfully exist. From that tradition many of our intellectuals are visibly turning away. They have accepted the principle that a book should be published or suppressed, praised or damned, not on its merits but according to political expediency. And others who do not actually hold this view assent to it from sheer cowardice. An example of this is the failure of the numerous and vocal English pacifists to raise their voices against the prevalent worship of Russian militarism. According to those pacifists, all violence is evil, and they have urged us at every stage of the war to give in or at least to make a compromise peace. But how many of them have ever suggested that war is also evil when it is waged by the Red Army? Apparently the Russians have a right to defend themselves, whereas for us to do [so] is a deadly sin. One can only explain this contradiction in one way: that is, by a cowardly desire to keep in with the bulk of the intelligentsia, whose patriotism is directed towards the USSR rather than towards Britain. I know that the English intelligentsia have plenty of reason for their timidity and dishonesty, indeed I know by heart the arguments by which they justify themselves. But at least let us have no more nonsense about defending liberty against Fascism. If liberty means anything at all it means the right to tell people what they do not want to hear. The common people still vaguely subscribe to that doctrine and act on it. In our country — it is not the same in all countries: it was not so in republican France, and it is not so in the USA today — it is the liberals who fear liberty and the intellectuals who want to do dirt on the intellect: it is to draw attention to that fact that I have written this preface.

Notes

[1] It is not quite clear whether this suggested modification is Mr…’s own idea, or originated with the Ministry of Information; but it seems to have the official ring about it. George Orwell

Can Socialists Be Happy?

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The thought of Christmas raises almost automatically the thought of Charles Dickens, and for two very good reasons. To begin with, Dickens is one of the few English writers who have actually written about Christmas. Christmas is the most popular of English festivals, and yet it has produced astonishingly little literature. There are the carols, mostly medieval in origin; there is a tiny handful of poems by Robert Bridges, T.S. Eliot, and some others, and there is Dickens; but there is very little else. Secondly, Dickens is remarkable, indeed almost unique, among modern writers in being able to give a convincing picture of happiness.

Dickens dealt successfully with Christmas twice in a chapter of The Pickwick Papers and in A Christmas Carol. The latter story was read to Lenin on his deathbed and according to his wife, he found its ‘bourgeois sentimentality’ completely intolerable. Now in a sense Lenin was right: but if he had been in better health he would perhaps have noticed that the story has interesting sociological implications. To begin with, however thick Dickens may lay on the paint, however disgusting the ‘pathos’ of Tiny Tim may be, the Cratchit family give the impression of enjoying themselves. They sound happy as, for instance, the citizens of William Morris’s News From Nowhere don’t sound happy. Moreover and Dickens’s understanding of this is one of the secrets of his power their happiness derives mainly from contrast. They are in high spirits because for once in a way they have enough to eat. The wolf is at the door, but he is wagging his tail. The steam of the Christmas pudding drifts across a background of pawnshops and sweated labour, and in a double sense the ghost of Scrooge stands beside the dinner table. Bob Cratchit even wants to drink to Scrooge’s health, which Mrs Cratchit rightly refuses. The Cratchits are able to enjoy Christmas precisely because it only comes once a year. Their happiness is convincing just because Christmas only comes once a year. Their happiness is convincing just because it is described as incomplete.

All efforts to describe permanent happiness, on the other hand, have been failures. Utopias (incidentally the coined word Utopia doesn’t mean ‘a good place’, it means merely a ‘non-existent place’) have been common in literature of the past three or four hundred years but the ‘favourable’ ones are invariably unappetising, and usually lacking in vitality as well.

By far the best known modern Utopias are those of H.G. Wells. Wells’s vision of the future is almost fully expressed in two books written in the early Twenties, The Dream and Men Like Gods. Here you have a picture of the world as Wells would like to see it or thinks he would like to see it. It is a world whose keynotes are enlightened hedonism and scientific curiosity. All the evils and miseries we now suffer from have vanished. Ignorance, war, poverty, dirt, disease, frustration, hunger, fear, overwork, superstition all vanished. So expressed, it is impossible to deny that that is the kind of world we all hope for. We all want to abolish the things Wells wants to abolish. But is there anyone who actually wants to live in a Wellsian Utopia? On the contrary, not to live in a world like that, not to wake up in a hygenic garden suburb infested by naked schoolmarms, has actually become a conscious political motive. A book like Brave New World is an expression of the actual fear that modern man feels of the rationalised hedonistic society which it is within his power to create. A Catholic writer said recently that Utopias are now technically feasible and that in consequence how to avoid Utopia had become a serious problem. We cannot write this off as merely a silly remark. For one of the sources of the Fascist movement is the desire to avoid a too-rational and too-comfortable world.

All ‘favourable’ Utopias seem to be alike in postulating perfection while being unable to suggest happiness. News From Nowhere is a sort of goody-goody version of the Wellsian Utopia. Everyone is kindly and reasonable, all the upholstery comes from Liberty’s, but the impression left behind is of a sort of watery melancholy. But it is more impressive that Jonathan Swift, one of the greatest imaginative writers who have ever lived, is no more successful in constructing a ‘favourable’ Utopia than the others.

The earlier parts of Gulliver’s Travels are probably the most devastating attack on human society that has ever been written. Every word of them is relevant today; in places they contain quite detailed prophecies of the political horrors of our own time. Where Swift fails, however, is in trying to describe a race of beings whom he admires. In the last part, in contrast with disgusting Yahoos, we are shown the noble Houyhnhnms, intelligent horses who are free from human failings. Now these horses, for all their high character and unfailing common sense, are remarkably dreary creatures. Like the inhabitants of various other Utopias, they are chiefly concerned with avoiding fuss. They live uneventful, subdued, ‘reasonable’ lives, free not only from quarrels, disorder or insecurity of any kind, but also from ‘passion’, including physical love. They choose their mates on eugenic principles, avoid excesses of affection, and appear somewhat glad to die when their time comes. In the earlier parts of the book Swift has shown where man’s folly and scoundrelism lead him: but take away the folly and scoundrelism, and all you are left with, apparently, is a tepid sort of existence, hardly worth leading.

Attempts at describing a definitely other-worldly happiness have been no more successful. Heaven is as great a flop as Utopia though Hell occupies a respectable place in literature, and has often been described most minutely and convincingly.

It is a commonplace that the Christian Heaven, as usually portrayed, would attract nobody. Almost all Christian writers dealing with Heaven either say frankly that it is indescribable or conjure up a vague picture of gold, precious stones, and the endless singing of hymns. This has, it is true, inspired some of the best poems in the world:

Thy walls are of chalcedony,
Thy bulwarks diamonds square,
Thy gates are of right orient pearl
Exceeding rich and rare!

But what it could not do was to describe a condition in which the ordinary human being actively wanted to be. Many a revivalist minister, many a Jesuit priest (see, for instance, the terrific sermon in James Joyce’s Portrait of the Artist) has frightened his congregation almost out of their skins with his word-pictures of Hell. But as soon as it comes to Heaven, there is a prompt falling-back on words like ‘ecstasy’ and ‘bliss’, with little attempt to say what they consist in. Perhaps the most vital bit of writing on this subject is the famous passage in which Tertullian explains that one of the chief joys of Heaven is watching the tortures of the damned.

The pagan versions of Paradise are little better, if at all. One has the feeling it is always twilight in the Elysian fields. Olympus, where the gods lived, with their nectar and ambrosia, and their nymphs and Hebes, the ‘immortal tarts’ as D.H. Lawrence called them, might be a bit more homelike than the Christian Heaven, but you would not want to spend a long time there. As for the Muslim Paradise, with its 77 houris per man, all presumably clamouring for attention at the same moment, it is just a nightmare. Nor are the spiritualists, though constantly assuring us that ‘all is bright and beautiful’, able to describe any next-world activity which a thinking person would find endurable, let alone attractive.

It is the same with attempted descriptions of perfect happiness which are neither Utopian nor other-worldly, but merely sensual. They always give an impression of emptiness or vulgarity, or both. At the beginning of La Pucelle Voltaire describes the life of Charles IX with his mistress, Agnes Sorel. They were ‘always happy’, he says. And what did their happiness consist in? An endless round of feasting, drinking, hunting and love-making. Who would not sicken of such an existence after a few weeks? Rabelais describes the fortunate spirits who have a good time in the next world to console them for having had a bad time in this one. They sing a song which can be roughly translated: ‘To leap, to dance, to play tricks, to drink the wine both white and red, and to do nothing all day long except count gold crowns’ how boring it sounds, after all! The emptiness of the whole notion of an everlasting ‘good time’ is shown up in Breughel’s picture The Land of the Sluggard, where the three great lumps of fat lie asleep, head to head, with the boiled eggs and roast legs of pork coming up to be eaten of their own accord.

It would seem that human beings are not able to describe, nor perhaps to imagine, happiness except in terms of contrast. That is why the conception of Heaven or Utopia varies from age to age. In pre-industrial society Heaven was described as a place of endless rest, and as being paved with gold, because the experience of the average human being was overwork and poverty. The houris of the Muslim Paradise reflected a polygamous society where most of the women disappeared into the harems of the rich. But these pictures of ‘eternal bliss’ always failed because as the bliss became eternal (eternity being thought of as endless time), the contrast ceased to operate. Some of the conventions embedded in our literature first arose from physical conditions which have now ceased to exist. The cult of spring is an example. In the Middle Ages spring did not primarily mean swallows and wild flowers. It meant green vegetables, milk and fresh meat after several months of living on salt pork in smoky windowless huts. The spring songs were gay – Do nothing but eat and make good cheer, And thank Heaven for the merry year When flesh is cheap and females dear, And lusty lads roam here and there So merrily, And ever among so merrily! – because there was something to be so gay about. The winter was over, that was the great thing. Christmas itself, a pre-Christian festival, probably started because there had to be an occasional outburst of overeating and drinking to make a break in the unbearable northern winter.

The inability of mankind to imagine happiness except in the form of relief, either from effort or pain, presents Socialists with a serious problem. Dickens can describe a poverty-stricken family tucking into a roast goose, and can make them appear happy; on the other hand, the inhabitants of perfect universes seem to have no spontaneous gaiety and are usually somewhat repulsive into the bargain. But clearly we are not aiming at the kind of world Dickens described, nor, probably, at any world he was capable of imagining. The Socialist objective is not a society where everything comes right in the end, because kind old gentlemen give away turkeys. What are we aiming at, if not a society in which ‘charity’ would be unnecessary? We want a world where Scrooge, with his dividends, and Tiny Tim, with his tuberculous leg, would both be unthinkable. But does that mean we are aiming at some painless, effortless Utopia? At the risk of saying something which the editors of Tribune may not endorse, I suggest that the real objective of Socialism is not happiness. Happiness hitherto has been a by-product, and for all we know it may always remain so. The real objective of Socialism is human brotherhood. This is widely felt to be the case, though it is not usually said, or not said loudly enough. Men use up their lives in heart-breaking political struggles, or get themselves killed in civil wars, or tortured in the secret prisons of the Gestapo, not in order to establish some central-heated, air-conditioned, strip-lighted Paradise, but because they want a world in which human beings love one another instead of swindling and murdering one another. And they want that world as a first step. Where they go from there is not so certain, and the attempt to foresee it in detail merely confuses the issue.

Socialist thought has to deal in prediction, but only in broad terms. One often has to aim at objectives which one can only very dimly see. At this moment, for instance, the world is at war and wants peace. Yet the world has no experience of peace, and never has had, unless the Noble Savage once existed. The world wants something which it is dimly aware could exist, but cannot accurately define. This Christmas Day, thousands of men will be bleeding to death in the Russian snows, or drowning in icy waters, or blowing one another to pieces on swampy islands of the Pacific; homeless children will be scrabbling for food among the wreckage of German cities. To make that kind of thing impossible is a good objective. But to say in detail what a peaceful world would be like is a different matter.

Nearly all creators of Utopia have resembled the man who has toothache, and therefore thinks happiness consists in not having toothache. They wanted to produce a perfect society by an endless continuation of something that had only been valuable because it was temporary. The wider course would be to say that there are certain lines along which humanity must move, the grand strategy is mapped out, but detailed prophecy is not our business. Whoever tries to imagine perfection simply reveals his own emptiness. This is the case even with a great writer like Swift, who can flay a bishop or a politician so neatly, but who, when he tries to create a superman, merely leaves one with the impression the very last he can have intended that the stinking Yahoos had in them more possibility of development than the enlightened Houyhnhnms.

Tribune, 20th December 1943. Published under the name ‘John Freeman’.

Free Will

Scene. Husband and Wife, with daughter of thirteen, seated at breakfast.

HUSBAND (casually) Are we going to take Tommie to Lords’ this year, darling?

WIFE Well, someone must take him, I suppose.

HUSBAND (biting thumbnail) Yes.

WIFE I thought you said you were taking him, though.

HUSBAND I? No. I made sure you’d like to go.

WIFE But women don’t understand cricket.

HUSBAND Lots of men don’t either. I don’t see that it matters. Anyway, who is going to take him.

WIFE I don’t know, I’m sure.

DAUGHTER Oh Mummie, aren’t we going then? I did want to go.

HUSBAND Nonsense, child, you don’t want to watch cricket. You don’t understand it, do you?

WIFE Of course not; she is really getting much too tomboyish lately. Write and tell Tommie that we won’t go, Herbert.

HUSBAND (relieved) Very well, dear.

DAUGHTER Oh mummie, I did want to go.

WIFE Nonsense. (Picking up a letter.) Oh, here’s a letter from Tommie. I hadn’t noticed it. (Opens it.) Why, he says he doesn’t want to go to Lords’, and maybe go and stay somewhere else.

HUSBAND Oh, does he?

WIFE But where else is there to go without us, I should like to know?

HUSBAND Besides, I’m not sure that’s the right spirit for a boy of his age. When I was fifteen I’d have been only too glad to go. I don’t approve of these blasé modern boys.

WIFE Yes, Tommie’s much too blasé nowadays. Write and tell him of course he’s to go.

HUSBAND And then who’s to take him?

WIFE Oh, I think we might all go after all.

HUSBAND Yes, perhaps we may as well.

Written July 1920, unpublished

Poetry and the Microphone

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About a year ago I and a number of others were engaged in broadcasting literary programmes to India, and among other things we broadcast a good deal of verse by contemporary and near-contemporary English writers—for example, Eliot, Herbert Read, Auden, Spender, Dylan Thomas, Henry Treece, Alex Comfort, Robert Bridges, Edmund Blunden, D.H. Lawrence. Whenever it was possible we had poems broadcast by the people who wrote them. Just why these particular programmes (a small and remote out-flanking movement in the radio war) were instituted there is no need to explain here, but I should add that the fact that we were broadcasting to an Indian audience dictated our technique to some extent. The essential point was that our literary broadcasts were aimed at the Indian university students, a small and hostile audience, unapproachable by anything that could be described as British propaganda. It was known in advance that we could not hope for more than a few thousand listeners at the most, and this gave us an excuse to be more “highbrow” than is generally possible on the air.

If you are broadcasting poetry to people who know your language but don’t share your cultural background, a certain amount of comment and explanation is unavoidable, and the formula we usually followed was to broadcast what purported to be a monthly literary magazine. The editorial staff were supposedly sitting in their office, discussing what to put into the next number. Somebody suggested one poem, someone else suggested another, there was a short discussion and then came the poem itself, read in a different voice, preferably the author’s own. This poem naturally called up another, and so the programme continued, usually with at least half a minute of discussion between any two items. For a half-hour programme, six voices seemed to be the best number. A programme of this sort was necessarily somewhat shapeless, but it could be given a certain appearance of unity by making it revolve round a single central theme. For example, one number of our imaginary magazine was devoted to the subject of war. It included two poems by Edmund Blunden, Auden’s “September, 1941”, extracts from a long poem by G.S. Fraser (“A Letter to Anne Ridler”), Byron’s “Isles of Greece” and an extract from T.E. Lawrence’s Revolt in the Desert. These half-dozen items, with the arguments that preceded and followed them, covered reasonably well the possible attitudes towards war. The poems and the prose extract took about twenty minutes to broadcast, the arguments about eight minutes.

This formula may seem slightly ridiculous and also rather patronising, but its advantage is that the element of mere instruction, the textbook motif, which is quite unavoidable if one is going to broadcast serious and sometimes “difficult” verse, becomes a lot less forbidding when it appears as an informal discussion. The various speakers can ostensibly say to one another what they are in reality saying to the audience. Also, by such an approach you at least give a poem a context, which is just what poetry lacks from the average man’s point of view. But of course there are other methods. One which we frequently used was to set a poem in music. It is announced that in a few minutes’ time such and such a poem will be broadcast; then the music plays for perhaps a minute, then fades out into the poem, which follows without any title or announcement, then the music is faded again and plays up for another minute or two—the whole thing taking perhaps five minutes. It is necessary to choose appropriate music, but needless to say, the real purpose of the music is to insulate the poem from the rest of the programme. By this method you can have, say, a Shakespeare sonnet within three minutes of a news bulletin without, at any rate to my ear, any gross incongruity.

These programmes that I have been speaking of were of no great value in themselves, but I have mentioned them because of the ideas they aroused in myself and some others about the possibilities of the radio as a means of popularising poetry. I was early struck by the fact that the broadcasting of a poem by the person who wrote it does not merely produce an effect upon the audience, if any, but also on the poet himself. One must remember that extremely little in the way of broadcasting poetry has been done in England, and that many people who write verse have never even considered the idea of reading it aloud. By being set down at a microphone, especially if this happens at all regularly, the poet is brought into a new relationship with his work, not otherwise attainable in our time and country. It is a commonplace that in modern times—the last two hundred years, say—poetry has come to have less and less connection either with music or with the spoken word. It needs print in order to exist at all, and it is no more expected that a poet, as such, will know how to sing or even to declaim than it is expected that an architect will know how to plaster a ceiling. Lyrical and rhetorical poetry have almost ceased to be written, and a hostility towards poetry on the part of the common man has come to be taken for granted in any country where everyone can read. And where such a breach exists it is always inclined to widen, because the concept of poetry as primarily something printed, and something intelligible only to a minority, encourages obscurity and “cleverness”. How many people do not feel quasi-instinctively that there must be something wrong with any poem whose meaning can be taken in at a single glance? It seems unlikely that these tendencies will be checked unless it again becomes normal to read verse aloud, and it is difficult to see how this can be brought about except by using the radio as a medium. But the special advantage of the radio, its power to select the right audience, and to do away with stage-fright and embarrassment, ought here to be noticed.

In broadcasting your audience is conjectural, but it is an audience of one. Millions may be listening, but each is listening alone, or as a member of a small group, and each has (or ought to have) the feeling that you are speaking to him individually. More than this, it is reasonable to assume that your audience is sympathetic, or at least interested, for anyone who is bored can promptly switch you off by turning a knob. But though presumably sympathetic, the audience has no power over you. It is just here that a broadcast differs from a speech or a lecture. On the platform, as anyone used to public speaking knows, it is almost impossible not to take your tone from the audience. It is always obvious within a few minutes what they will respond to and what they will not, and in practice you are almost compelled to speak for the benefit of what you estimate as the stupidest person present, and also to ingratiate yourself by means of the ballyhoo known as “personality”. If you don’t do so, the result is always an atmosphere of frigid embarrassment. That grisly thing, a “poetry reading”, is what it is because there will always be some among the audience who are bored or all but frankly hostile and who can’t remove themselves by the simple act of turning a knob. And it is at bottom the same difficulty—the fact that a theatre audience is not a selected one—that makes it impossible to get a decent performance of Shakespeare in England. On the air these conditions do not exist. The poet feels that he is addressing people to whom poetry means something, and it is a fact that poets who are used to broadcasting can read into the microphone with a virtuosity they would not equal if they had a visible audience in front of them. The element of make-believe that enters here does not greatly matter. The point is that in the only way now possible the poet has been brought into a situation in which reading verse aloud seems a natural unembarrassing thing, a normal exchange between man and man: also he has been led to think of his work as sound rather than as a pattern on paper. By that much the reconciliation between poetry and the common man is nearer. It already exists at the poet’s end of the ether-waves, whatever may be happening at the other end.

However, what is happening at the other end cannot be disregarded. It will be seen that I have been speaking as though the whole subject of poetry were embarrassing, almost indecent, as though popularising poetry were essentially a strategic manœuvre, like getting a dose of medicine down a child’s throat or establishing tolerance for a persecuted sect. But unfortunately that or something like it is the case. There can be no doubt that in our civilisation poetry is by far the most discredited of the arts, the only art, indeed, in which the average man refuses to discern any value. Arnold Bennett was hardly exaggerating when he said that in the English-speaking countries the word “poetry” would disperse a crowd quicker than a fire-hose. And as I have pointed out, a breach of this kind tends to widen simply because of its existence, the common man becoming more and more anti-poetry, the poet more and more arrogant and unintelligible, until the divorce between poetry and popular culture is accepted as a sort of law of nature, although in fact it belongs only to our own time and to a comparatively small area of the earth. We live in an age in which the average human being in the highly civilised countries is æsthetically inferior to the lowest savage. This state of affairs is generally looked upon as being incurable by any conscious act, and on the other hand is expected to right itself of its own accord as soon as society takes a comelier shape. With slight variations the Marxist, the Anarchist and the religious believer will all tell you this, and in broad terms it is undoubtedly true. The ugliness amid which we live has spiritual and economic causes and is not to be explained by the mere going-astray of tradition at some point or other. But it does not follow that no improvement is possible within our present framework, nor that an æsthetic improvement is not a necessary part of the general redemption of society. It is worth stopping to wonder, therefore, whether it would not be possible even now to rescue poetry from its special position as the most hated of the arts and win for it at least the same degree of toleration as exists for music. But one has to start by asking, in what way and to what extent is poetry unpopular?

On the face of it, the unpopularity of poetry is as complete as it could be. But on second thoughts, this has to be qualified in a rather peculiar way. To begin with, there is still an appreciable amount of folk poetry (nursery rhymes etc) which is universally known and quoted and forms part of the background of everyone’s mind. There is also a handful of ancient songs and ballads which have never gone out of favour. In addition there is the popularity, or at least the toleration, of “good bad” poetry, generally of a patriotic or sentimental kind. This might seem beside the point if it were not that “good bad” poetry has all the characteristics which, ostensibly, make the average man dislike true poetry. It is in verse, it rhymes, it deals in lofty sentiments and unusual language—all this to a very marked degree, for it is almost axiomatic that bad poetry is more “poetical” than good poetry. Yet if not actively liked it is at least tolerated. For example, just before writing this I have been listening to a couple of B.B.C. comedians doing their usual turn before the 9 o’clock news. In the last three minutes one of the two comedians suddenly announces that he “wants to be serious for a moment” and proceeds to recite a piece of patriotic balderdash entitled “A Fine Old English Gentleman”, in praise of His Majesty the King. Now, what is the reaction of the audience to this sudden lapse into the worst sort of rhyming heroics? It cannot be very violently negative, or there would be a sufficient volume of indignant letters to stop the B.B.C. doing this kind of thing. One must conclude that though the big public is hostile to poetry, it is not strongly hostile to verse. After all, if rhyme and metre were disliked for their own sakes, neither songs nor dirty limericks could be popular. Poetry is disliked because it is associated with untelligibility, intellectual pretentiousness and a general feeling of Sunday-on-a-weekday. Its name creates in advance the same sort of bad impression as the word “God”, or a parson’s dog-collar. To a certain extent, popularising poetry is a question of breaking down an acquired inhibition. It is a question of getting people to listen instead of uttering a mechanical raspberry. If true poetry could be introduced to the big public in such a way as to make it seem normal, as that piece of rubbish I have just listened to presumably seemed normal, then part of the prejudice against it might be overcome.

It is difficult to believe that poetry can ever be popularised again without some deliberate effort at the education of public taste, involving strategy and perhaps even subterfuge. T.S. Eliot once suggested that poetry, particularly dramatic poetry, might be brought back into the consciousness of ordinary people through the medium of the music hall; he might have added the pantomime, whose vast possibilities do not seem ever to have been completely explored. “Sweeney Agonistes” was perhaps written with some such idea in mind, and it would in fact be conceivable as a music-hall turn, or at least as a scene in a revue. I have suggested the radio as a more hopeful medium, and I have pointed out its technical advantages, particularly from the point of view of the poet. The reason why such a suggestion sounds hopeless at first hearing is that few people are able to imagine the radio being used for the dissemination of anything except tripe. People listen to the stuff that does actually dribble from the loud-speakers of the world, and conclude that it is for that and nothing else that the wireless exists. Indeed the very word “wireless” calls up a picture either of roaring dictators or of genteel throaty voices announcing that three of our aircraft have failed to return. Poetry on the air sounds like the Muses in striped trousers. Nevertheless one ought not to confuse the capabilities of an instrument with the use it is actually put to. Broadcasting is what it is, not because there is something inherently vulgar, silly and dishonest about the whole apparatus of microphone and transmitter, but because all the broadcasting that now happens all over the world is under the control of governments or great monopoly companies which are actively interested in maintaining the status quo and therefore in preventing the common man from becoming too intelligent. Something of the same kind has happened to the cinema, which, like the radio, made its appearance during the monopoly stage of capitalism and is fantastically expensive to operate. In all the arts the tendency is similar. More and more the channels of production are under the control of bureaucrats, whose aim is to destroy the artist or at least to castrate him. This would be a bleak outlook if it were not that the totalitarianisation which is now going on, and must undoubtedly continue to go on, in every country of the world, is mitigated by another process which it was not easy to foresee even as short a time as five years ago.

This is, that the huge bureaucratic machines of which we are all part are beginning to work creakily because of their mere size and their constant growth. The tendency of the modern state is to wipe out the freedom of the intellect, and yet at the same time every state, especially under the pressure of war, finds itself more and more in need of an intelligentsia to do its publicity for it. The modern state needs, for example, pamphlet-writers, poster artists, illustrators, broadcasters, lecturers, film producers, actors, song composers, even painters and sculptors, not to mention psychologists, sociologists, bio-chemists, mathematicians and what not. The British Government started the present war with the more or less openly declared intention of keeping the literary intelligentsia out of it; yet after three years of war almost every writer, however undesirable his political history or opinions, has been sucked into the various Ministries or the B.B.C. and even those who enter the armed forces tend to find themselves after a while in Public Relations or some other essentially literary job. The Government has absorbed these people, unwillingly enough, because it found itself unable to get on without them. The ideal, from the official point of view, would have been to put all publicity into the hands of “safe” people like A.P. Herbert or Ian Hay: but since not enough of these were available, the existing intelligentsia had to be utilised, and the tone and even to some extent the content of official propaganda have been modified accordingly. No one acquainted with the Government pamphlets, A.B.C.A. (The Army Bureau of Current Affairs) lectures, documentary films and broadcasts to occupied countries which have been issued during the past two years imagines that our rulers would sponsor this kind of thing if they could help it. Only, the bigger the machine of government becomes, the more loose ends and forgotten corners there are in it. This is perhaps a small consolation, but it is not a despicable one. It means that in countries where there is already a strong liberal tradition, bureaucratic tyranny can perhaps never be complete. The striped-trousered ones will rule, but so long as they are forced to maintain an intelligentsia, the intelligentsia will have a certain amount of autonomy. If the Government needs, for example, documentary films, it must employ people specially interested in the technique of the film, and it must allow them the necessary minimum of freedom; consequently, films that are all wrong from the bureaucratic point of view will always have a tendency to appear. So also with painting, photography, scriptwriting, reportage, lecturing and all the other arts and half-arts of which a complex modern state has need.

The application of this to the radio is obvious. At present the loudspeaker is the enemy of the creative writer, but this may not necessarily remain true when the volume and scope of broadcasting increase. As things are, although the B.B.C. does keep up a feeble show of interest in contemporary literature, it is harder to capture five minutes on the air in which to broadcast a poem than twelve hours in which to disseminate lying propaganda, tinned music, stale jokes, faked “discussions” or what-have-you. But that state of affairs may alter in the way I have indicated, and when that time comes serious experiment in the broadcasting of verse, with complete disregard for the various hostile influences which prevent any such thing at present, would become possible. I don’t claim it as certain that such an experiment would have very great results. The radio was bureaucratised so early in its career that the relationship between broadcasting and literature has never been thought out. It is not certain that the microphone is the instrument by which poetry could be brought back to the common people and it is not even certain that poetry would gain by being more of a spoken and less of a written thing. But I do urge that these possibilities exist, and that those who care for literature might turn their minds more often to this much-despised medium, whose powers for good have perhaps been obscured by the voices of Professor Joad and Doctor Goebbels.

The New Saxon Pamphlet, No. 3. March 1945 (written 1943?)

Timothy Garton Ash

At the start of the 21st century, the world plunged into crisis. What began as an attack on the West by Osama bin Laden soon became a dramatic confrontation between Europe and America. Britain has found itself painfully split, because it stands with one foot across the Atlantic and the other across the Channel. The English, in particular, are hopelessly divided between a Right that argues our place is with America, not Europe, and a Left that claims the opposite. This is today’s English civil war. Both sides tell us we must choose. In this powerful new work Timothy Garton Ash, one of our leading political writers, explains why we cannot, need not and must not choose between Europe and America.

Free World

At the start of the 21st century, the world plunged into crisis. What began as an attack on the West by Osama bin Laden soon became a dramatic confrontation between Europe and America. Britain has found itself painfully split, because it stands with one foot across the Atlantic and the other across the Channel. The English, in particular, are hopelessly divided between a Right that argues our place is with America, not Europe, and a Left that claims the opposite. This is today’s English civil war. Both sides tell us we must choose. In this powerful new work Timothy Garton Ash, one of our leading political writers, explains why we cannot, need not and must not choose between Europe and America.

Iain Dale

Iain Dale is one of Britain’s leading political commentators, appearing regularly on TV and radio. Iain is best known for his political blog, Iain Dale’s Diary, and football blog, West Ham Till I Die. He is a contributing editor and columnist for GQ Magazine, writes for the Daily Telegraph and a fortnightly diary for the Eastern Daily Press. He was the chief anchor of Britain’s first political internet TV channel, 18 Doughty Street.com and is a presenter on LBC Radio. He appears regularly as a political pundit on Sky News, the BBC News Channel, Newsnight, Radio 4 and Radio 5 Live. He is the publisher of the monthly magazine, Total Politics and the author or editor of more than twenty books. He is managing director of Biteback Publishing.

Submitted blogposts

Other links

  • Iain Dale’s Diary
  • Iain Dale, Peter Hitchens and Ed Vaizey, ‘What is the big Conservative idea?’ at the Sunday Times Oxford Literary Festival 2009

Michela Wrong

Shortlisted for work published by the New Statesman, Financial Times and Slate.

Michela Wrong has spent 13 years reporting on the African continent. All three of her non-fiction books, In the Footsteps of Mr Kurtz (about the Congolese dictator Mobutu), I Didn’t Do It for You (about the Red Sea nation of Eritrea) and It’s Our Turn to Eat (about Kenyan whistle-blower John Githongo) have been shortlisted for the Orwell Prize.

Submitted articles

Other links

  • Michela Wrong, Lord Ashdown, Peter Beaumont and David Loyn, ‘Is journalism failing failing states?’, Orwell Prize Launch Debate 2009
  • Michela Wrong on Journalisted

Henry Porter

As well as writing a column for The Observer, Henry Porter has published six novels, including the recent The Dying Light and Brandenburg (which won the Ian Fleming Crime Writers’ Association Steel Dagger as the best thriller of 2005). He has also written one non-fiction title, Lies Damned Lies, a study of truthfulness in British journalism. He has written for the Sunday Times, The Guardian, Daily Telegraph, Sunday Telegraph and the Evening Standard. He is the London editor of Vanity Fair magazine.

Submitted articles

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David Allen Green

My name is David Allen Green, and I am a lawyer and writer living in London.

This is my personal blog. It is named after a medieval folklore hero – a wizard that bested the devil. The blog became well-known for its detailed and accessible coverage of the libel case brought against Simon Singh by the British Chiropractic Association, 2008-10.

However, this blog covers many other legal and policy areas, usually from a liberal and critical perspective. It is not a party-political or partisan blog.

Submitted blogposts

Other links

Iain Dale

Iain Dale is one of Britain’s leading political commentators, appearing regularly on TV and radio. Iain is best known for his political blog, Iain Dale’s Diary, and football blog, West Ham Till I Die. He is a contributing editor and columnist for GQ Magazine, writes for the Daily Telegraph and a fortnightly diary for the Eastern Daily Press. He was the chief anchor of Britain’s first political internet TV channel, 18 Doughty Street.com and is a presenter on LBC Radio. He appears regularly as a political pundit on Sky News, the BBC News Channel, Newsnight, Radio 4 and Radio 5 Live. He is the publisher of the monthly magazine, Total Politics and the author or editor of more than twenty books. He is managing director of Biteback Publishing.

Submitted blogposts

Other links

  • Iain Dale’s Diary
  • Iain Dale, Peter Hitchens and Ed Vaizey, ‘What is the big Conservative idea?’ at the Sunday Times Oxford Literary Festival 2009

David Allen Green

My name is David Allen Green, and I am a lawyer and writer living in London. This is my personal blog. It is named after a medieval folklore hero – a wizard that bested the devil. The blog became well-known for its detailed and accessible coverage of the libel case brought against Simon Singh by the British Chiropractic Association, 2008-10. However, this blog covers many other legal and policy areas, usually from a liberal and critical perspective. It is not a party-political or partisan blog.

Submitted blogposts

Other links

Iain Dale

Iain Dale is one of Britain’s leading political commentators, appearing regularly on TV and radio. Iain is best known for his political blog, Iain Dale’s Diary, and football blog, West Ham Till I Die. He is a contributing editor and columnist for GQ Magazine, writes for the Daily Telegraph and a fortnightly diary for the Eastern Daily Press. He was the chief anchor of Britain’s first political internet TV channel, 18 Doughty Street.com and is a presenter on LBC Radio. He appears regularly as a political pundit on Sky News, the BBC News Channel, Newsnight, Radio 4 and Radio 5 Live. He is the publisher of the monthly magazine, Total Politics and the author or editor of more than twenty books. He is managing director of Biteback Publishing.

Submitted blogposts

Other links

  • Iain Dale’s Diary
  • Iain Dale, Peter Hitchens and Ed Vaizey, ‘What is the big Conservative idea?’ at the Sunday Times Oxford Literary Festival 2009

Iain Dale

Iain Dale is one of Britain’s leading political commentators, appearing regularly on TV and radio. Iain is best known for his political blog, Iain Dale’s Diary, and football blog, West Ham Till I Die. He is a contributing editor and columnist for GQ Magazine, writes for the Daily Telegraph and a fortnightly diary for the Eastern Daily Press. He was the chief anchor of Britain’s first political internet TV channel, 18 Doughty Street.com and is a presenter on LBC Radio. He appears regularly as a political pundit on Sky News, the BBC News Channel, Newsnight, Radio 4 and Radio 5 Live. He is the publisher of the monthly magazine, Total Politics and the author or editor of more than twenty books. He is managing director of Biteback Publishing.

Submitted blogposts

Other links

  • Iain Dale’s Diary
  • Iain Dale, Peter Hitchens and Ed Vaizey, ‘What is the big Conservative idea?’ at the Sunday Times Oxford Literary Festival 2009

Roger Graef

Roger Graef OBE is a film-maker, criminologist and writer. He began his film career directing plays at Harvard University going on to found the award-winningFilms of Record television production company in 1979. He is an avid campaigner for reform of the justice system and is a visiting professor at numerous universities including the London School of Economics. Graef has written three books on crime and justice; Living Dangerously: Young Offenders in Their Own Words, Talking Blues: Police in their own words and Why Restorative Justice?: Repairing the Harm Caused by Crime. He is chair of theMedia Standards Trust.