by C. S. Lewis
The thing would not be so bad if the responses which the pupils had to make were even those of the individual master. But we have already passed that stage. Somewhere (I have not yet tracked it down) there must be a kind of culture-mongers’ central bureau which keeps a sharp look-out for deviationists. At least there is certainly someone who sends little leaflets to schoolmasters, printing half a dozen poems on each and telling the master not only which the pupils must be made to prefer, but exactly on what grounds. (The impertinence of it! We know what Mulcaster or Boyer would have done with those leaflets.)
Thus to say that, under the nascent régime, education alone will get you into the ruling class, may not mean simply that the failure to acquire certain knowledge and to reach a certain level of intellectual competence will exclude you. That would be reasonable enough. But it may come to mean, perhaps means already, something more. It means that you cannot get in without becoming, or without making your masters believe that you have become, a very specific kind of person, one who makes the right responses to the right authors. In fact, you can get in only by becoming, in the modern sense of the word, cultured. This situation must be distinguished from one that has often occurred before. Nearly all ruling classes, sooner or later, in some degree or other, have taken up culture and patronized the arts. But when that happens the culture is the result of their position; one of the luxuries or privileges of their order. The situation we are now facing will be almost the opposite. Entry into the ruling class will be the reward of culture. Thus we reach Charientocracy.
Not only is the thing likely to happen; it is already planned and avowed. Mr J. W. Saunders has set it all out in an excellent article entitled ‘Poetry in the Managerial Age’ (Essays in Criticism, iv, 3, July 1954). He there faces the fact that modern poets are read almost exclusively by one another. He looks about for a remedy. Naturally he does not suggest that the poets should do anything about it. For it is taken as basic by all the culture of our age that whenever artists and audience lose touch, the fault must be wholly on the side of the audience. (I have never come across the great work in which this important doctrine is proved.) The remedy which occurs to Mr Saunders is that we should provide our poets with a conscript audience; a privilege last enjoyed, I believe, by Nero. And he tells us how this can be done. We get our ‘co-ordinators’ through education; success in examinations is the road into the ruling class. All that we need do, therefore, is to make not just poetry, but ‘the intellectual discipline which the critical reading of poetry can foster’, the backbone of our educational system. In other words, practical criticism or something of the sort, exercised, no doubt, chiefly on modern poets, is to be the indispensable subject, failure in which excludes you from the Managerial Class. And so our poets get their conscript readers. Every boy or girl who is born is presented with the choice: ‘Read the poets whom we, the cultured, approve, and say the sort of things we say about them, or be a prole.’ And this (picking up a previous point) shows how Charientocracy can deal with the minority of pupils who have tastes of their own and are not pure Plasticine. They get low marks. You kick them off the educational ladder at a low rung and they disappear into the proletariat.
Another advantage is that, besides providing poets with a conscript audience for the moment, you can make sure that the regnant literary dynasty will reign almost forever. For the deviationists whom you have kicked off the ladder will of course include all those troublesome types who, in earlier ages, were apt to start new schools and movements. If there had been a sound Charientocracy in their day, the young Chaucer, the young Donne, the young Wordsworth and Coleridge could have been dealt with. And thus literary history, as we have known it in the past, may come to an end. Literary man, so long a wild animal, will have become a tame one.
Having explained why I think a Charientocracy probable, I must conclude by explaining why I think it undesirable.
Culture is a bad qualification for a ruling class because it does not qualify men to rule. The things we really need in our rulers—mercy, financial integrity, practical intelligence, hard work, and the like—are no more likely to be found in cultured persons than in anyone else.
Culture is a bad qualification in the same way as sanctity. Both are hard to diagnose and easy to feign. Of course not every charientocrat will be a cultural hypocrite nor every theocrat a Tartuffe. But both systems encourage hypocrisy and make the disinterested pursuit of the quality they profess to value more difficult.
But hypocrisy is not the only evil they encourage. There are, as in piety, so in culture, states which, if less culpable, are no less disastrous. In the one we have the ‘Goody-goody’; the docile youth who has neither revolted against nor risen above the routine pietisms and respectabilities of his home. His conformity has won the approval of his parents, his influential neighbours, and his own conscience. He does not know that he has missed anything and is content. In the other, we have the adaptable youth to whom poetry has always been something ‘Set’ for ‘evaluation’. Success in this exercise has given him pleasure and let him into the ruling class. He does not know what he has missed, does not know that poetry ever had any other purpose, and is content.
Both types are much to be pitied: but both can sometimes be very nasty. Both may exhibit spiritual pride, but each in its proper form, since the one has succeeded by acquiescence and repression, but the other by repeated victory in competitive performances. To the pride of the one, sly, simpering, and demure, we might apply Mr Allen’s word smug (especially if we let in a little of its older sense). My epithet for the other would, I think, be swaggering. It tends in my experience to be raw, truculent, eager to give pain, insatiable in its demands for submission, resentful, and suspicious of disagreement. Where the goody-goody slinks and sidles and purrs (and sometimes scratches) like a cat, his opposite number in the ranks of the cultured gobbles like an enraged turkey. And perhaps both types are less curable than the hypocrite proper. A hypocrite might (conceivably) repent and mend; or he might be unmasked and rendered innocuous. But who could bring to repentence, and who can unmask, those who were attempting no deception? Who don’t know that they are not the real thing because they don’t know that there ever was a real thing?
Lastly I reach the point where my objections to Theocracy and to Charientocracy are almost identical. ‘Lilies that fester smell far worse than weeds.’ The higher the pretensions of our rulers are, the more meddlesome and impertinent their rule is likely to be and the more the thing in whose name they rule will be defiled. The highest things have the most precarious foothold in our nature. By making sanctity or culture a moyen de parvenir you help to drive them out of the world. Let our masters leave these two, at least, alone; leave us some region where the spontaneous, the unmarketable, the utterly private, can still exist.
As far as I am concerned, Mr Allen fell short of the mark when he spoke of a ‘retreat from the faith in culture’. I don’t want retreat; I want attack or, if you prefer the word, rebellion. I write in the hope of rousing others to rebel. So far as I can see, the question has nothing to do with the difference between Christians and those who (unfortunately, since the word has long borne a useful, and wholly different, meaning) have been called ‘humanists’. I hope that red herring will not be brought in. I would gladly believe that many atheists and agnostics care for the things I care for. It is for them I have written. To them I say: the ‘faith in culture’ is going to strangle all those things unless we can strangle it first. And there is no time to spare.
IV
SCREWTAPE PROPOSES A TOAST
(The scene is in Hell at the annual dinner of the Tempters’ Training College for young Devils. The Principal, Dr Slubgob, has just proposed the health of the guests. Screwtape, a very experienced Devil, who is the guest of honour, rises to reply:)
Mr Principal, your Imminence, your Disgraces, my Thorns, Shadies, and Gentledevils:
It is customary on these occasions for the speaker to address himself chiefly to those a
mong you who have just graduated and who will very soon be posted to official Tempterships on Earth. It is a custom I willingly obey. I will remember with what trepidation I awaited my own first appointment. I hope, and believe, that each one of you has the same uneasiness tonight. Your career is before you. Hell expects and demands that it should be—as Mine was—one of unbroken success. If it is not, you know what awaits you.
I have no wish to reduce the wholesome and realistic element of terror, the unremitting anxiety, which must act as the lash and spur to your endeavours. How often you will envy the humans their faculty of sleep! Yet at the same time I would wish to put before you a moderately encouraging view of the strategical situation as a whole.
Your dreaded Principal has included in a speech full of points something like an apology for the banquet which he has set before us. Well, gentledevils, no one blames him. But it would be vain to deny that the human souls on whose anguish we have been feasting tonight were of pretty poor quality. Not all the most skilful cookery of our tormentors could make them better than insipid.
Oh to get one’s teeth again into a Farinata, a Henry VIII, or even a Hitler! There was real crackling there; something to crunch; a rage, an egotism, a cruelty only just less robust than our own. It put up a delicious resistance to being devoured. It warmed your inwards when you’d got it down.
Instead of this, what have we had tonight? There was a municipal authority with Graft sauce. But personally I could not detect in him the flavour of a really passionate and brutal avarice such as delighted one in the great tycoons of the last century. Was he not unmistakably a Little Man—a creature of the petty rake-off pocketed with a petty joke in private and denied with the stalest platitudes in his public utterances—a grubby little non-entity who had drifted into corruption, only just realizing that he was corrupt, and chiefly because everyone else did it? Then there was the lukewarm Casserole of Adulterers. Could you find in it any trace of a fully inflamed, defiant, rebellious, insatiable lust? I couldn’t. They all tasted to me like undersexed morons who had blundered or trickled into the wrong beds in automatic response to sexy advertisements, or to make themselves feel modern and emancipated, or to reassure themselves about their virility or their ‘normalcy’, or even because they had nothing else to do. Frankly, to me who have tasted Messalina and Casanova, they were nauseating. The Trade Unionist stuffed with sedition was perhaps a shade better. He had done some real harm. He had, not quite unknowingly, worked for bloodshed, famine, and the extinction of liberty. Yes, in a way. But what a way! He thought of those ultimate objectives so little. Toeing the party line, self-importance, and above all mere routine, were what really dominated his life.
But now comes the point. Gastronomically, all this is deplorable. But I hope none of us puts gastronomy first. Is it not, in another and far more serious way, full of hope and promise?
Consider, first, the mere quantity. The quality may be wretched; but we never had souls (of a sort) in more abundance.
And then the triumph. We are tempted to say that such souls—or such residual puddles of what once was soul—are hardly worth damning. Yes, but the Enemy (for whatever inscrutable and perverse reason) thought them worth trying to save. Believe me, He did. You youngsters who have not yet been on active service have no idea with what labour, with what delicate skill, each of these miserable creatures was finally captured.
The difficulty lay in their very smallness and flabbiness. Here were vermin so muddled in mind, so passively responsive to environment, that it was very hard to raise them to that level of clarity and deliberateness at which mortal sin becomes possible. To raise them just enough; but not that fatal millimetre of ‘too much’. For then of course all would possibly have been lost. They might have seen; they might have repented. On the other hand, if they had been raised too little, they would very possibly have qualified for Limbo, as creatures suitable neither for Heaven nor for Hell; things that, having failed to make the grade, are allowed to sink into a more or less contented sub-humanity forever.
In each individual choice of what the Enemy would call the ‘wrong’ turning such creatures are at first hardly, if at all, in a state of full spiritual responsibility. They do not understand either the source or the real character of the prohibitions they are breaking. Their consciousness hardly exists apart from the social atmosphere that surrounds them. And of course we have contrived that their very language should be all smudge and blur; what would be a bribe in someone else’s profession is a tip or a present in theirs. The job of their Tempters was first, of course, to harden these choices of the Hell-ward roads into a habit by steady repetition. But then (and this was all-important) to turn the habit into a principle—a principle the creature is prepared to defend. After that, all will go well. Conformity to the social environment, at first merely instinctive or even mechanical—how should a jelly not conform?—now becomes an unacknowledged creed or ideal of Togetherness or Being Like Folks. Mere ignorance of the law they break now turns into a vague theory about it—remember they know no history—a theory expressed by calling it conventional or puritan or bourgeois ‘morality’. Thus gradually there comes to exist at the centre of the creature a hard, tight, settled core of resolution to go on being what it is, and even to resist moods that might tend to alter it. It is a very small core; not at all reflective (they are too ignorant) nor defiant (their emotional and imaginative poverty excludes that); almost, in its own way, prim and demure; like a pebble, or a very young cancer. But it will serve our turn. Here at last is a real and deliberate, though not fully articulate, rejection of what the Enemy calls Grace.
These, then, are two welcome phenomena. First, the abundance of our captures; however tasteless our fare, we are in no danger of famine. And secondly, the triumph; the skill of our Tempters has never stood higher. But the third moral, which I have not yet drawn, is the most important of all.
The sort of souls on whose despair and ruin we have—well, I won’t say feasted, but at any rate subsisted—tonight are increasing in numbers and will continue to increase. Our advices from Lower Command assure us that this is so; our directives warn us to orient all our tactics in view of this situation. The ‘great’ sinners, those in whom vivid and genial passions have been pushed beyond the bounds and in whom an immense concentration of will has been devoted to objects which the Enemy abhors, will not disappear. But they will grow rarer. Our catches will be ever more numerous; but they will consist increasingly of trash—trash which we should once have thrown to Cerberus and the hell-hounds as unfit for diabolical consumption. And there are two things I want you to understand about this. First, that however depressing it may seem, it is really a change for the better. And secondly, I would draw your attention to the means by which it has been brought about.
It is a change for the better. The great (and toothsome) sinners are made out of the very same material as those horrible phenomena, the great Saints. The virtual disappearance of such material may mean insipid meals for us. But is it not utter frustration and famine for the Enemy? He did not create the humans—He did not become one of them and die among them by torture—in order to produce candidates for Limbo; ‘failed’ humans. He wanted to make Saints; gods; things like Himself. Is the dullness of your present fare not a very small price to pay for the delicious knowledge that His whole great experiment is petering out? But not only that. As the great sinners grow fewer, and the majority lose all individuality, the great sinners become far more effective agents for us. Every dictator or even demagogue—almost every film-star or crooner—can now draw tens of thousands of the human sheep with him. They give themselves (what there is of them) to him; in him, to us. There may come a time when we shall have no need to bother about individual temptation at all, except for the few. Catch the bell-wether and his whole flock comes after him.