But no.
Other themes went into the making of this book, which was a crucial time for me: thoughts and themes I had been holding in my mind for years came together.
One was that it was not possible to find a novel which described the intellectual and moral climate of a hundred years ago, in the middle of the last century, in Britain, in the way Tolstoy did it for Russia, Stendhal for France. (At this point it is necessary to make the obligatory disclaimers.) To read The Red and the Black, and Lucien Leuwen is to know that France as if one were living there, to read Anna Karenina is to know that Russia. But a very useful Victorian novel never got itself written. Hardy tells us what it was like to be poor, to have an imagination larger than the possibilities of a very narrow time, to be a victim. George Eliot is good as far as she goes. But I think the penalty she paid for being a Victorian woman was that she had to be shown to be a good woman even when she wasn’t according to the hypocrisies of the time—there is a great deal she does not understand because she is moral. Meredith, that astonishingly underrated writer, is perhaps nearest. Trollope tried the subject but lacked the scope. There isn’t one novel that has the vigour and conflict of ideas in action that is in a good biography of William Morris.
Of course this attempt on my part assumed that that filter which is a woman’s way of looking at life has the same validity as the filter which is a man’s way…Setting that problem aside, or rather, not even considering it, I decided that to give the ideological ‘feel’ of our mid-century, it would have to be set among socialists and Marxists, because it has been inside the various chapters of socialism that the great debates of our time have gone on; the movements, the wars, the revolutions, have been seen by their participants as movements of various kinds of socialism, or Marxism, in advance, containment, or retreat. (I think we should at least concede the possibility that people looking back on our time may see it not at all as we do—just as we, looking back on the English, the French, or even the Russian Revolutions see them differently from the people living then.) But ‘Marxism’ and its various offshoots has fermented ideas everywhere, and so fast and energetically that, once ‘way out’, it has already been absorbed, has become part of ordinary thinking. Ideas that were confined to the far left thirty or forty years ago had pervaded the left generally twenty years ago, and have provided the commonplaces of conventional social thought from right to left for the last ten years. Something so thoroughly absorbed is finished as a force—but it was dominant, and in a novel of the sort I was trying to do, had to be central.
Another thought that I had played with for a long time was that a main character should be some sort of an artist, but with a ‘block’. This was because the theme of the artist has been dominant in art for some time—the painter, writer, musician, as exemplar. Every major writer has used it, and most minor ones. Those archetypes, the artist and his mirror-image the businessman, have straddled our culture, one shown as a boorish insensitive, the other as a creator, all excesses of sensibility and suffering and a towering egotism which has to be forgiven because of his products—in exactly the same way, of course, as the businessman has to be forgiven for the sake of his. We get used to what we have, and forget that the artist-as-examplar is a new theme. Heroes a hundred years ago weren’t often artists. They were soldiers and empire-builders and explorers and clergymen and politicians—too bad about women who had scarcely succeeded in becoming Florence Nightingale yet. Only oddballs and eccentrics wanted to be artists, and had to fight for it. But to use this theme of our time ‘the artist’, ‘the writer’, I decided it would have to be developed by giving the creature a block and discussing the reasons for the block. These would have to be linked with the disparity between the overwhelming problems of war, famine, poverty, and the tiny individual who was trying to mirror them. But what was intolerable, what really could not be borne any longer, was this monstrously isolated, monstrously narcissistic, pedestalled paragon. It seems that in their own way the young have seen this and changed it, creating a culture of their own in which hundreds and thousands of people make films, assist in making films, make newspapers of all sorts, make music, paint pictures, write books, take photographs. They have abolished that isolated, creative, sensitive figure—by copying him in hundreds of thousands. A trend has reached an extreme, its conclusion, and so there will be a reaction of some sort, as always happens.
The theme of ‘the artist’ had to relate to another, subjectivity. When I began writing there was pressure on writers not to be ‘subjective’. This pressure began inside communist movements, as a development of the social literary criticism developed in Russia in the nineteenth century, by a group of remarkable talents, of whom Belinsky was the best known, using the arts and particularly literature in the battle against Czarism and oppression. It spread fast everywhere, finding an echo as late as the fifties, in this country, with the theme of ‘commitment’. It is still potent in communist countries. ‘Bothering about your stupid personal concerns when Rome is burning’ is how it tends to get itself expressed, on the level of ordinary life—and was hard to withstand, coming from one’s nearest and dearest, and from people doing everything one respected most: like, for instance, trying to fight colour prejudice in Southern Africa. Yet all the time novels, stories, art of every sort, became more and more personal. In the Blue Notebook, Anna writes of lectures she has been giving: ‘“Art during the Middle Ages was communal, unindividual; it came out of a group consciousness. It was without the driving painful individuality of the art of the bourgeois era. And one day we will leave behind the driving egotism of individual art. We will return to an art which will express not man’s self-divisions and separateness from his fellows but his responsibility for his fellows and his brotherhood. Art from the West becomes more and more a shriek of torment recording pain. Pain is becoming our deepest reality…” I have been saying something like this. About three months ago, in the middle of this lecture, I began to stammer and couldn’t finish…’
Anna’s stammer was because she was evading something. Once a pressure or a current has started, there is no way of avoiding it: there was no way of not being intensely subjective: it was, if you like, the writer’s task for that time. You couldn’t ignore it: you couldn’t write a book about the building of a bridge or a dam and not develop the mind and feelings of the people who built it. (You think this is a caricature?—Not at all. This either/or is at the heart of literary criticism in communist countries at this moment.) At last I understood that the way over, or through this dilemma, the unease at writing about ‘petty personal problems’ was to recognize that nothing is personal, in the sense that it is uniquely one’s own. Writing about oneself, one is writing about others, since your problems, pains, pleasures, emotions—and your extraordinary and remarkable ideas—can’t be yours alone. The way to deal with the problem of ‘subjectivity’, that shocking business of being preoccupied with the tiny individual who is at the same time caught up in such an explosion of terrible and marvellous possibilities, is to see him as a microcosm and in this way to break through the personal, the subjective, making the personal general, as indeed life always does, transforming a private experience—or so you think of it when still a child, ‘I am falling in love’, ‘I am feeling this or that emotion, or thinking that or the other thought’—into something much larger: growing up is after all only the understanding that one’s unique and incredible experience is what everyone shares.
Another idea was that if the book were shaped in the right way it would make its own comment about the conventional novel: the debate about the novel has been going on since the novel was born, and is not, as one would imagine from reading contemporary academics, something recent. To put the short novel Free Women as a summary and condensation of all that mass of material, was to say something about the conventional novel, another way of describing the dissatisfaction of a writer when something is finished: ‘How little I have managed to say of the truth, how little I have caught of all that complexity; how can this small neat thing be true when what I experienced was so rough and apparently formless and unshaped?’
But my major aim was to shape a book which would make its own comment, a wordless statement: to talk through the way it was shaped.
As I have said, this was not noticed.
One reason for this is that the book is more in the European tradition than the English tradition of the novel. Or rather,