Orwellian Orwell

In the stupid early years of this century, the blimps, having at last discovered someone who could be called a poet and who was on their side, set Kipling on a pedestal, and some of his more sententious poems, such as 'If', were given almost biblical status. But it is doubtful whether the blimps have ever read him with attention, any more than they have read the Bible. Much of what he says they could not possibly approve.

-- George Orwell

I'm venturing into Doghouse Riley territory, and no doubt, at this moment he's composing a dissertation on the dehumanizing aspects of private British soldiers during the Boer War, but what the hell. No doubt the NY Times' masters of the editorial page had this sort of reaction in mind when they hired Kristol -- to shake us out of our winter doldrums, roused by the sheer inanity and chutzpah of Kristol's meanderings and willful misunderstanding.

I commented but briefly on William the Bloody’s most recent effort to annoy me, but I didn’t have a chance to address his really silly column yesterday morning. The most recent bloody shirt held aloft by Kristol is an essay written by George Orwell on the subject of Rudyard Kipling. Specifically, Kristol invokes Orwell’s implicit criticism of the left for their lack of “responsibility” for the world they enjoyed. Yes, indeed, Orwell is usually critical of the English left of the 30s and 40s, in their failure to see the colossal threat of Soviet totalitarianism, something he'd seen first-hand in Spain. But that criticism is what leads so many conservative writers to completely misunderstand Orwell – or, if I’m in a less charitable mood, to twist Orwell’s words to suit their point of view in the hopes that we irresponsible liberals will not have read, in this case, the “un-PC Kipling;” are too bedazzled by Kristol’s reading of our anti-Fascist hero, Orwell; or, as I think is usually the case, so bored by Kristol’s prose that bothering to rebut it would seem, I dunno, more waste of our planet’s dwindling resources.

In Monday’s Kristol krackup, the great impresario writes,

Orwell offers a highly qualified appreciation of the then (and still) politically incorrect Kipling. He insists that one must admit that Kipling is “morally insensitive and aesthetically disgusting.” Still, he says, Kipling “survives while the refined people who have sniggered at him seem to wear so badly.” One reason for this is that Kipling “identified himself with the ruling power and not with the opposition.”

“In a gifted writer,” Orwell remarks, “this seems to us strange and even disgusting, but it did have the advantage of giving Kipling a certain grip on reality.” Kipling “at least tried to imagine what action and responsibility are like.” For, Orwell explains, “The ruling power is always faced with the question, ‘In such and such circumstances, what would you do?’, whereas the opposition is not obliged to take responsibility or make any real decisions.” Furthermore, “where it is a permanent and pensioned opposition, as in England, the quality of its thought deteriorates accordingly.”

If I may vulgarize the implications of Orwell’s argument a bit: substitute Republicans for Kipling and Democrats for the opposition, and you have a good synopsis of the current state of American politics.

“Vulgarize” is an interesting term for it, Bill. Shitting on it would be more descriptive, but would not, of course, be acceptable to the editors of the New York Times. The same fucking editors who let you get away with your systematic half-wittedness (if such a thing is possible) every fucking Monday.

Nevertheless, not more than a couple of paragraphs into the essay Kristol claims to have read, Orwell writes,

Much of Kipling's phraseology is taken from the Bible, and no doubt in the second stanza he had in mind the text from Psalm XVII: 'Except the lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman waketh but in vain.' It is not a text that makes much impression on the post-Hitler mind. No one, in our time, believes in any sanction greater than military power; no one believes that it is possible to overcome force except by greater force. There is no 'Law', there is only power. I am not saying that that is a true belief, merely that it is the belief which all modern men do actually hold. Those who pretend otherwise are either intellectual cowards, or power-worshippers under a thin disguise, or have simply not caught up with the age they are living in. Kipling's outlook is prefascist. He still believes that pride comes before a fall and that the gods punish HUBRIS. He does not foresee the tank, the bombing plane, the radio and the secret police, or their psychological results.

But in saying this, does not one unsay what I said above about Kipling's jingoism and brutality? No, one is merely saying that the nineteenth-century imperialist outlook and the modern gangster outlook are two different things. Kipling belongs very definitely to the period 1885-1902. The Great War and its aftermath embittered him, but he shows little sign of having learned anything from any event later than the Boer War. He was the prophet of British Imperialism in its expansionist phase (even more than his poems, his solitary novel, THE LIGHT THAT FAILED, gives you the atmosphere of that time) and also the unofficial historian of the British Army, the old mercenary army which began to change its shape in 1914. All his confidence, his bouncing vulgar vitality, sprang out of limitations which no Fascist or near-Fascist shares.

Kipling spent the later part of his life in sulking, and no doubt it was political disappointment rather than literary vanity that account for this. Somehow history had not gone according to plan. After the greatest victory she had ever known, Britain was a lesser world power than before, and Kipling was quite acute enough to see this. The virtue had gone out of the classes he idealized, the young were hedonistic or disaffected, the desire to paint the map red had evaporated. He could not understand what was happening, because he had never had any grasp of the economic forces underlying imperial expansion. It is notable that Kipling does not seem to realize, any more than the average soldier or colonial administrator, that an empire is primarily a money-making concern. Imperialism as he sees it is a sort of forcible evangelizing. You turn a Gatling gun on a mob of unarmed 'natives', and then you establish 'the Law', which includes roads, railways and a court-house. He could not foresee, therefore, that the same motives which brought the Empire into existence would end by destroying it. It was the same motive, for example, that caused the Malayan jungles to be cleared for rubber estates, and which now causes those estates to be handed over intact to the Japanese. The modern totalitarians know what they are doing, and the nineteenth-century English did not know what they were doing. Both attitudes have their advantages, but Kipling was never able to move forward from one into the other. His outlook, allowing for the fact that after all he was an artist, was that of the salaried bureaucrat who despises the 'box-wallah' and often lives a lifetime without realizing that the 'box-wallah' calls the tune.

HUBRIS, indeed. Yes, Kristol is beyond parody. Otherwise he wouldn't cite an essay which correctly predicts what our own imperialist misadventures will bring. In this case, we aren't turning over the rubber plantations to the Japanese, but a failed state seemingly designed for the terr-a-ists with whom we are supposedly at war.

Orwell does go on to explain that Kipling’s views were those of the colonial bureaucrat, steeped in the “responsibility” of keeping intact the standard of living the folks back home – including the Middle Class, or “pansy” Left – enjoy. In our day, we lefties would call that war for oil, but it’s strange that is the very thing Kristol claims is proof of our grand and glorious mission in Iraq.

But because he identifies himself with the official class, he does possess one thing which 'enlightened' people seldom or never possess, and that is a sense of responsibility. The middle-class Left hate him for this quite as much as for his cruelty and vulgarity. All left-wing parties in the highly industrialized countries are at bottom a sham, because they make it their business to fight against something which they do not really wish to destroy. They have internationalist aims, and at the same time they struggle to keep up a standard of life with which those aims are incompatible. We all live by robbing Asiatic coolies, and those of us who are 'enlightened' all maintain that those coolies ought to be set free; but our standard of living, and hence our 'enlightenment', demands that the robbery shall continue. A humanitarian is always a hypocrite, and Kipling's understanding of this is perhaps the central secret of his power to create telling phrases. It would be difficult to hit off the one-eyed pacifism of the English in fewer words than in the phrase, 'making mock of uniforms that guard you while you sleep'. It is true that Kipling does not understand the economic aspect of the relationship between the highbrow and the blimp. He does not see that the map is painted red chiefly in order that the coolie may be exploited. Instead of the coolie he sees the Indian Civil Servant; but even on that plane his grasp of function, of who protects whom, is very sound. He sees clearly that men can only be highly civilized while other men, inevitably less civilized, are there to guard and feed them.

It is also illustrative of Kristol’s amazing reading comprehension skills that he apparently failed to get just what a “blimp” is. Namely, Kristol himself, along with his jingoistic, chickenhawk ilk.

How far does Kipling really identify himself with the administrators, soldiers and engineers whose praises he sings? Not so completely as is sometimes assumed. He had travelled very widely while he was still a young man, he had grown up with a brilliant mind in mainly philistine surroundings, and some streak in him that may have been partly neurotic led him to prefer the active man to the sensitive man. The nineteenth-century Anglo-Indians, to name the least sympathetic of his idols, were at any rate people who did things. It may be that all that they did was evil, but they changed the face of the earth (it is instructive to look at a map of Asia and compare the railway system of India with that of the surrounding countries), whereas they could have achieved nothing, could not have maintained themselves in power for a single week, if the normal Anglo-Indian outlook had been that of, say, E.M. Forster. Tawdry and shallow though it is, Kipling's is the only literary picture that we possess of nineteenth-century Anglo-India, and he could only make it because he was just coarse enough to be able to exist and keep his mouth shut in clubs and regimental messes. But he did not greatly resemble the people he admired. I know from several private sources that many of the Anglo-Indians who were Kipling's contemporaries did not like or approve of him. They said, no doubt truly, that he knew nothing about India, and on the other hand, he was from their point of view too much of a highbrow. While in India he tended to mix with 'the wrong' people, and because of his dark complexion he was wrongly suspected of having a streak of Asiatic blood. Much in his development is traceable to his having been born in India and having left school early. With a slightly different background he might have been a good novelist or a superlative writer of music-hall songs. But how true is it that he was a vulgar flagwaver, a sort of publicity agent for Cecil Rhodes? It is true, but it is not true that he was a yes-man or a time-server. After his early days, if then, he never courted public opinion. Mr. Eliot says that what is held against him is that he expressed unpopular views in a popular style. This narrows the issue by assuming that 'unpopular' means unpopular with the intelligentsia, but it is a fact that Kipling's 'message' was one that the big public did not want, and, indeed, has never accepted. The mass of the people, in the nineties as now, were anti-militarist, bored by the Empire, and only unconsciously patriotic. Kipling's official admirers are and were the 'service' middle class, the people who read BLACKWOOD'S. In the stupid early years of this century, the blimps, having at last discovered someone who could be called a poet and who was on their side, set Kipling on a pedestal, and some of his more sententious poems, such as 'If', were given almost biblical status. But it is doubtful whether the blimps have ever read him with attention, any more than they have read the Bible. Much of what he says they could not possibly approve. Few people who have criticized England from the inside have said bitterer things about her than this gutter patriot. As a rule it is the British working class that he is attacking, but not always. That phrase about 'the flannelled fools at the wicket and the muddied oafs at the goal' sticks like an arrow to this day, and it is aimed at the Eton and Harrow match as well as the Cup-Tie Final. Some of the verses he wrote about the Boer War have a curiously modern ring, so far as their subject-matter goes. 'Stellenbosch', which must have been written about 1902, sums up what every intelligent infantry officer was saying in 1918, or is saying now, for that matter.

And then, of course, there’s Kipling’s view of the officer class, as opposed to the “private soldier.” His views do, I admit, have a close resemblance to a certain pundit’s hero worship of Petraeus and utter disregard for those paid to carry out the generals’ orders.

Kipling's romantic ideas about England and the Empire might not have mattered if he could have held them without having the class-prejudices which at that time went with them. If one examines his best and most representative work, his soldier poems, especially BARRACK-ROOM BALLADS, one notices that what more than anything else spoils them is an underlying air of patronage. Kipling idealizes the army officer, especially the junior officer, and that to an idiotic extent, but the private soldier, though lovable and romantic, has to be a comic. He is always made to speak in a sort of stylized Cockney, not very broad but with all the aitches and final "g's" carefully omitted. Very often the result is as embarrassing as the humorous recitation at a church social. And this accounts for the curious fact that one can often improve Kipling's poems, make them less facetious and less blatant, by simply going through them and transplanting them from Cockney into standard speech.

William Kristol did not read the essay with which he flogs us so mercilessly for lacking the insight Kipling had. If he had, he might have stopped to think, if Kristol is capable of such a thing, that Kipling has a far greater lesson for those like Kristol himself, who still live in storybook ideals of 19^th century England. The lesson from Kipling, illustrated by Orwell, is that 19^th century England was a damn fine idea, but the reality of it was far messier.

How complete or truthful a picture has Kipling left us of the long-service, mercenary army of the late nineteenth century? One must say of this, as of what Kipling wrote about nineteenth-century Anglo-India, that it is not only the best but almost the only literary picture we have. He has put on record an immense amount of stuff that one could otherwise only gather from verbal tradition or from unreadable regimental histories. Perhaps his picture of army life seems fuller and more accurate than it is because any middle-class English person is likely to know enough to fill up the gaps. At any rate, reading the essay on Kipling that Mr. Edmund Wilson has just published or is just about to publish [Note, below], I was struck by the number of things that are boringly familiar to us and seem to be barely intelligible to an American. But from the body of Kipling's early work there does seem to emerge a vivid and not seriously misleading picture of the old pre-machine-gun army-- the sweltering barracks in Gibraltar or Lucknow, the red coats, the pipeclayed belts and the pillbox hats, the beer, the fights, the floggings, hangings and crucifixions, the bugle-calls, the smell of oats and horsepiss, the bellowing sergeants with foot-long moustaches, the bloody skirmishes, invariably mismanaged, the crowded troopships, the cholera-stricken camps, the 'native' concubines, the ultimate death in the workhouse. It is a crude, vulgar picture, in which a patriotic music-hall turn seems to have got mixed up with one of Zola's gorier passages, but from it future generations will be able to gather some idea of what a long-term volunteer army was like. On about the same level they will be able to learn something of British India in the days when motor-cars and refrigerators were unheard of. It is an error to imagine that we might have had better books on these subjects if, for example, George Moore, or Gissing, or Thomas Hardy, had had Kipling's opportunities. That is the kind of accident that cannot happen. It was not possible that nineteenth-century England should produce a book like WAR AND PEACE, or like Tolstoy's minor stories of army life, such as Sebastopol or THE COSSACKS, not because the talent was necessarily lacking but because no one with sufficient sensitiveness to write such books would ever have made the appropriate contacts. Tolstoy lived in a great military empire in which it seemed natural for almost any young man of family to spend a few years in the army, whereas the British Empire was and still is demilitarized to a degree which continental observers find almost incredible. Civilized men do not readily move away from the centres of civilization, and in most languages there is a great dearth of what one might call colonial literature. It took a very improbable combination of circumstances to produce Kipling's gaudy tableau, in which Private Ortheris and Mrs. Hauksbee pose against a background of palm trees to the sound of temple bells, and one necessary circumstance was that Kipling himself was only half civilized.

But I want to thank Bill Kristol for giving me a reason to revisit Kipling and, especially, Orwell’s essay on him. It had been a while. But not so long that Kristol’s Orwellian interpretation of Orwell felt like glass in my shoe.

And I wonder what Kristol, channeling Kipling (certainly not Orwell), would have thought of this?