No, Not One, George Orwell


Review of No Such Liberty by Alex Comfort, The Adelphi

Mr. Murry said years ago that the works of the best modern writers, Joyce, Eliot and the like, simply demonstrated the impossibility of great art in a time like the present, and since then we have moved onwards into a period in which any sort of joy in writing, any such notion as telling a story for the purpose of pure entertainment, has also become impossible. All writing nowadays is propaganda. If, therefore, I treat Mr. Comfort's novel as a tract, I am only doing what he himself has done already. 

It is a good novel as novels go at this moment, but the motive for writing it was not what Trollope or Balzac, or even Tolstoy, would have recognised as a novelist's impulse. It was written in order to put forward the "message" of pacifism, and it was to fit that "message" that the main incidents in it were devised. I think I am also justified in assuming that it is autobiographical, not in the sense that the events described in it have actually happened, but in the sense that the author identifies himself with the hero, thinks him worthy of sympathy and agrees with the sentiments that he expresses.

Here is the outline of the story. A young German doctor who has been convalescent for two years in Switzerland returns to Cologne a little before Munich to find that his wife has been helping war-resisters to escape from the country and is in imminent danger of arrest. He and she flee to Holland just in time to escape the massacre which followed on vom Rath's assassination. Partly by accident they reach England, he having been seriously wounded on the way. After his recovery he manages to get a hospital appointment, but at the outbreak of war he is brought before a tribunal and put in the B class of aliens. The reason for this is that he has declared that he will not fight against the Nazis, thinking it better to "overcome Hitler by love." Asked why he did not stay in Germany and overcome Hitler by love there, he admits that there is no answer. 

In the panic following on the invasion of the Low Countries he is arrested a few minutes after his wife has given birth to a baby and kept for a long time in a concentration camp where he cannot communicate with her and where the conditions of dirt, overcrowding, etc., are as bad as anything in Germany. Finally he is packed on to the "Arandora Star" (it is given another name, of course), sunk at sea, rescued, and put in another somewhat better camp. When he is at last released and makes contact with his wife, it is to find that she has been confined in another camp in which the baby has died of neglect and underfeeding. The book ends with the couple looking forward to sailing for America and hoping that the war fever will not by this time have spread there as well.
 Now, before considering the implications of this story, just consider one or two facts which underlie the structure of modern society and which it is necessary to ignore if the pacifist "message" is to be accepted uncritically.

(i) Civilisation rests ultimately on coercion. What holds society together is not the policeman but the good will of common men, and yet that good will is powerless unless the policeman is there to back it up. Any government which refused to use violence in its own defence would cease almost immediately to exist, because it could be overthrown by any body of men, or even any individual, that was less scrupulous. Objectively, whoever is not on the side of the policeman is on the side of the criminal, and vice versa. In so far as it hampers the British war effort, British pacifism is on the side of the Nazis, and German pacifism, if it exists, is on the side of Britain and the U.S.S.R. Since pacifists have more freedom of action in countries where traces of democracy survive, pacifism can act more effectively against democracy than for it. Objectively the pacifist is pro-Nazi.


 ( ii) Since coercion can never be altogether dispensed with, the only difference is between degrees of violence. During the last twenty years there has been less violence and less militarism inside the English-speaking world than outside it, because there has been more money and more security. The hatred of war which undoubtedly characterises the English-speaking peoples is a reflection of their favoured position. Pacifism is only a considerable force in places where people feel themselves very safe, chiefly maritime states. Even in such places, turn-the-other-cheek pacifism only flourishes among the more prosperous classes, or among workers who have in some way escaped from their own class. The real working class, though they hate war and are immune to jingoism, are never really pacifist, because their life teaches them something different. To abjure violence it is necessary to have no experience of it.
If one keeps the above facts in mind one can, I think, see the events, in Mr. Comfort's novel in truer perspective. 


It is a question of putting aside subjective feelings and trying to see whither one's actions will lead in practice and where one's motives ultimately spring from. The hero is a research worker—a pathologist. He has not been especially fortunate, he has a defective lung, thanks to the carrying-on of the British blockade into 1919, but in so far as he is a member of the middle class, doing work which he has chosen for himself, he is one of a few million favoured human beings who live ultimately on the degradation of the rest. He wants to get on with his work, wants to be out of reach of Nazi tyranny and regimentation, but he will not act against the Nazis in any other way than by running away from them. Arrived in England, he is in terror of being sent back to Germany, but refuses to take part in any physical effort to keep the Nazis out of England. 

His greatest hope is to get to America, with another three thousand miles of water between himself and the Nazis. He will only get there, you note, if British ships and planes protect him on the way, and having got there he will simply be living under the protection of American ships and planes instead of British ones. If he is lucky he will be able to continue with his work as a pathologist, at the same time keeping up his attitude of moral superiority towards the men who make his work possible. And underlying everything there will still be his position as a research-worker, a favoured person living ultimately on dividends which would cease forthwith if not extorted by the threat of violence.

 I do not think this is an unfair summary of Mr. Comfort's book. And I think the relevant fact is that this story of a German doctor is written by an Englishman. The argument which is implied all the way through, and sometimes explicitly stated, that there is next to no difference between Britain and Germany, political persecution is as bad in one as in the other, those who fight against the Nazis always go Nazi themselves, would be more convincing if it came from a German. There are probably sixty thousand German refugees in this country, and there would be hundreds of thousands more if we had not meanly kept them out. Why did they come here if there is virtually no difference between the social atmosphere of the two countries? 

And how many of them have asked to go back? They have "voted with their feet," as Lenin put it. As I pointed out above, the comparative gentleness of the English-speaking civilisation is due to money and security, but that is not to say that no difference exists. Once let it be admitted, however, that there is a certain difference, that it matters quite a lot who wins, and the usual short-term case for pacifism falls to the ground. You can be explicitly pro-Nazi without claiming to be a pacifist—and there is a very strong case for the Nazis, though not many people in this country have the courage to utter it—but you can only pretend that Nazism and capitalist democracy are Tweedledum and Tweedledee if you also pretend that every horror from the June purge onwards has been cancelled by an exactly similar horror in England. In practice this has to be done by means of selection and exaggeration. Mr. Comfort is in effect claiming that a "hard case" is typical. 

The sufferings of this German doctor in a so-called democratic country are so terrible, he implies, as to wipe out every shred of moral justification for the struggle against Fascism. One must, however, keep a sense of proportion. Before raising a squeal because two thousand internees have only eighteen latrine buckets between them, one might as well remember what has happened these last few years in Poland, in Spain, in Czechoslovakia, etc., etc. If one clings too closely to the "those who fight against Fascism become Fascist themselves" formula, one is simply led into falsification. It is not true, for instance, as Mr. Comfort implies, that there is widespread spy-mania and that the prejudice against foreigners increases as the war gathers in momentum. The feeling against foreigners, which was one of the factors that made the internment of the refugees possible, has greatly died away, and Germans and Italians are now allowed into jobs that they would have been debarred from in peace time. 

It is not true, as he explicitly says, that the only difference between political persecution in England and in Germany is that in England nobody hears about it. Nor is it true that all the evil in our life is traceable to war or war-preparation. "I knew," he says, "that the English people, like the Germans, had never been happy since they put their trust in rearmament." Were they so conspicuously happy before? Is it not the truth, on the contrary, that rearmament, by reducing unemployment, made the English people somewhat happier, if anything? From my own observation I should say that, by and large, the war itself has made England happier; and this is not an argument in favour of war, but simply tells one something about the nature of so-called peace.

 The fact is that the ordinary short-term case for pacifism, the claim that you can best frustrate the Nazis by not resisting them, cannot be sustained. If you don't resist the Nazis you are helping them, and ought to admit it. For then the long-term case for pacifism can be made out. You can say: "Yes, I know I am helping Hitler, and I want to help him. Let him conquer Britain, the U.S.S.R. and America. Let the Nazis rule the world; in the end they will grow into something different." That is at any rate a tenable position. It looks forward into human history, beyond the term of our own lives. What is not tenable is the idea that everything in the garden would be lovely now if only we stopped the wicked fighting, and that to fight back is exactly what the Nazis want us to do. Which does Hitler fear more, the P.P.U. or the R.A.F.? Which has he made greater efforts to sabotage? Is he trying to bring America into the war or to keep America out of it? Would he be deeply distressed if the Russians stopped fighting tomorrow? And after all, the history of the last ten years suggests that Hitler has a pretty shrewd idea of his own interests.

The notion that you can somehow defeat violence by submitting to it is simply a flight from fact. As I have said, it is only possible to people who have money and guns between themselves and reality. But why should they want to make this flight, in any case? Because, rightly hating violence, they do not wish to recognise that it is integral to modern society and that their own fine feelings and noble attitudes are all the fruit of injustice backed up by force. They do not want to learn where their incomes come from. Underneath this lies the hard fact, so difficult for many people to face, that individual salvation is not possible, that the choice before human beings is not, as a rule, between good and evil but between two evils. 

You can let the Nazis rule the world; that is evil; or you can overthrow them by war, which is also evil. There is no other choice before you, and whichever you choose you will not come out with clean hands. It seems to me that the text for our time is not "Woe to him through whom the evil cometh" but the one from which I took the title of this article, "There is not one that is righteous, no, not one." We have all touched pitch, we are all perishing by the sword. We do not have the chance, in a time like this, to say "Tomorrow we can all start being good." That is moonshine. We only have the chance of choosing the lesser evil and of working for the establishment of a new kind of society in which common decency will again be possible. There is no such thing as neutrality in this war. The whole population of the world is involved in it, from the Esquimos to the Andamanese, and since one must inevitably help one side or the other, it is better to know what one is doing and count the cost. 

Men like Darlan and Laval have at any rate had the courage to make their choice and proclaim it openly. The New Order, they say, must be established at all costs, and "il faut érabouiller l'Angleterre." Mr. Murry appears, at any rate at moments, to think likewise. The Nazis, he says, are "doing the dirty work of the Lord" (they certainly did an exceptionally dirty job when they attacked Russia), and we must be careful "lest in fighting against Hitler we are fighting against God." Those are not pacifist sentiments, since if carried to their logical conclusion they involve not only surrendering to Hitler but helping him in his various forthcoming wars, but they are at least straightforward and courageous. 

I do not myself see Hitler as the saviour, even the unconscious saviour, of humanity, but there is a strong case for thinking him so, far stronger than most people in England imagine. What there is no case for is to denounce Hitler and at the same time look down your nose at the people who actually keep you out of his clutches. That is simply a highbrow variant of British hypocrisy, a product of capitalism in decay, and the sort of thing for which Europeans, who at any rate understand the nature of a policeman and a dividend, justifiably despise us. 


October 1941

The End