Zadie Smith: Changing My Mind: Occasional Essays

Henry would want a few strong opinions, the better to repeat them to his wife and pass them off as his own. Forster does have strong opinions to offer. At first glance, they seem the sort of thing of which Henry would approve:

I like a novel to be a novel. I expect it to be about something or someone… I get annoyed. It is foolish to get annoyed. One can cure oneself, and should. It is foolish to insist that a novel must be a novel. One must take what comes along, and see if it’s good.

But halfway through that paragraph Forster has given Henry the slip.

In the foreword to this volume, P. N. Furbank calls Forster “the great simplifier.” It’s true he wrote simply, had a gift for the simple expression of complex ideas, but he never made a religion of simplicity itself. He under-stood and defended the expression of complexity in its own terms. He was E. M. Forster: he didn’t need everyone else to be like him. Which would appear the simplest, most obvious principle in the world-yet how few English novelists prove capable of holding it! In English fiction, realists defend realism and experimentalists defend experimentalism; those who write simple sentences praise the virtues of concision, and those who are fond of their adjectives claim the lyrical as the highest value in literature. Forster was different. Several times he reminds his listeners of the Bhagavad Gita and in particular the advice Krishna gives Arjina: “But thou hast only the right to work; but none to the fruit thereof; let not then the fruit of thy action be thy motive; nor yet be thou enamoured in inaction.” Forster took that advice: he could sit in his own literary corner without claiming its superiority to any other. Stubbornly he defends Joyce, though he doesn’t much like him, and Woolf, though she bemuses him, and Eliot, though he fears him. His recommendation of Paul Valéry’s An Evening with Monsieur Teste is representative:

Well, the first line is illuminating. “La bêtise n’est pas mon fort.” Stupidity is not my strong point. No it wasn’t. Valery was never never stupid. If he had been stupid sometimes, he would no doubt have been more in touch with the rest of us, who are stupid so frequently. That was his limitation. Remember on the other hand what limitations are ours, and how much we lose by our failure to follow the action of a superior mind.

Forster was not Valéry, but he defended Valéry’s right to be Valéry. He understood the beauty of complexity and saluted it where he saw it. His own preference for simplicity he recognized for what it was, a preference, linked to a dream of mass connection. He placed no particular force behind it:

And it’s Mister Heard’s [20]sympathy that I want to stress. He doesn’t write because he is learned and clever and fanciful, although he is all these things. He writes because he knows of our troubles from within and wants to help with them. I wish he wrote more simply, because then more of us might be helped. That, really, is my only quarrel with him.

Occupying “a midway position” between the aristocrat’s memoir and that of the bohemian, Forster recommends As We Are, the memoir of Mr. E. F. Benson (“The book’s uneven-bits of it are perfunctory, but bits are awfully good”). He finds one paragraph particularly wise on “the problem of growing old” and quotes it:

Unfortunately there comes to the majority of those of middle age an inelasticity not of physical muscle and sinew alone but of mental fibre. Experience has its dangers: it may bring wisdom, but it may also bring stiffness and cause hardened deposits in the mind, and its resulting inelasticity is crippling.

Is it inelasticity that drives English writers to religion (Greene, Waugh, Eliot), to an anticulture stance (Wells, K. Amis, Larkin), to the rejection of accepted modes of literary seriousness (Wodehouse, Greene)? Better, I think, to credit it to a healthy English perversity, a bloody-minded war against cliché. It’s a cliché to think liking Keats makes you cultured (Larkin and Amis defaced their college copy of The Eve of St. Agnes [21] ), a commonplace to think submission to God incompatible with intellectual vitality. Then again, it’s hard to deny that in many of these writers a calcification occurs, playful poses become rigid attitudes. Forster feared the sea change. In the year Forster finished broadcasting, in the same BBC studios, Evelyn Waugh submits to an interviewer interested in his “notable rejection of life”:

Interviewer:What do you feel is your worst fault?

Waugh:Irritability.

Interviewer:Irritability with your family? With strangers?

Waugh:Absolutely everything. Inanimate objects and people, animals, everything…

Forster worked hard to avoid this fate, first through natural inclination and then, later, by way of a willed enthusiasm, an openness to everything that itself skirts perilously close to banality. He did not believe in the “rejection of life,” not for reasons of irritability, asceticism, intellectual fastidiousness or even mystical attachments. He quotes approvingly this discussion, from The Magic Flute, between Jesus and Buddha:

“Lord Buddha, was your gospel true?”

“True and False.”

“What was true in it?”

“Selflessness and Love.”

“What false?”

“Flight from Life.”

In the wartime broadcasts in particular Forster gets into life, though with difficulty: you sense in more peaceful times he would have left the public speaking to those more suited to it. Passing H. G. Wells in the street in the early forties, Forster recalls Wells “calling after me in his squeaky voice ‘Still in your ivory tower?’ ‘Still on your private roundabout?’ I might have retorted, but did not think of it till now.”

During the war Forster got onto his own roundabout, broadcasting mild English propaganda to India, ridiculing Nazi “philosophy” from the early thirties onward, attacking the prison and police systems, defending the Third Program, speaking up for mass education, the rights of refugees, free concerts for the poor and art for the masses. Recognizing that “humanism has its dangers; the humanist shirks responsibility, dislikes making decisions, and is sometimes a coward,” he was anyway determined to hold faith with the “failed” liberal values so many of his peers now jettisoned. “Do we, in these terrible times, want to be humanists or fanatics? I have no doubt as to my own wish, I would rather be a humanist with all his faults, than a fanatic with all his virtues.” Forster, an Edwardian, lived through two cataclysmic wars, watched England’s transformation from elegant playground of the fortunate few to the mass factory of everybody. And still he kept faith with the future. In the greatest of his broadcasts, “What I Believe,” a much longer piece absent from this volume, he sympathizes with our natural reactionary instincts but doesn’t submit to them: “This is such a difficult moment to live in, one cannot help getting gloomy and also a bit rattled, and perhaps short-sighted.” As our present crop of English novelists get a bit rattled, Forster’s example begins to look exemplary.

On Forster’s centenary, again in the same studio, another notable English novelist good-humoredly recognizes his own U-turn, motivated by gloom:

Interviewer:In 1964, in an essay called “No More Parades” you said you felt that British culture was the property of some sort of exclusive club and you’d always bitterly resented that fact; I get the impression from certain things you’ve written recently that you resent the fact that it’s not the property of an exclusive club any longer…