(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 honor, rises to reply
Do you realize how we have succeeded in reducing so many of the human race to the level of ciphers? This has not come about by accident. It has been our answer — and a magnificent answer it is — to one of the most serious challenges we ever had to face.
Let me recall to your minds what the human situation was in the latter half of the nineteenth century — the period at which I ceased to be a practicing Tempter and was rewarded with an administrative post. The great movement towards liberty and equality among men had by then borne solid fruits and grown mature. Slavery had been abolished. The American War of Independence had been won. The French Revolution had succeeded. Religious toleration was almost everywhere on the increase. In that movement there had originally been many elements which were in our favor. Much Atheism, much Anticlericalism, much envy and thirst for revenge, even some (rather absurd) attempts to revive Paganism, were mixed in it. It was not easy to determine what our own attitude should be. On the one hand it was a bitter blow to us — it still is — that any sort of men who had been hungry should be fed or any who had long worn chains should have them struck off. But on the other hand, there was in the movement so much rejection of faith, so much materialism, secularism, and hatred, that we felt we were bound to encourage it.
By the latter part of the century the situation was much simpler, and also much more ominous. In the English sector (where I saw most of my front-line service) a horrible thing had happened. The Enemy, with His usual sleight of hand, had largely appropriated this progressive or liberalizing movement and perverted it to His own ends. Very little of its old anti-Christianity remained. The dangerous phenomenon called Christian Socialism was rampant. Factory owners of the good old type who grew rich on sweated labor, instead of being assassinated by their work people — we could have used that — were being frowned upon by their own class. The rich were increasingly giving up their powers, not in the face of revolution and commission, but in obedience to their own consciences. As for the poor who benefited by this, they were behaving in a most disappointing fashion. Instead of using their new liberties — as we reasonably hoped and expected — for massacre, rape, and looting, or even for perpetual intoxication, they were perversely engaged in becoming cleaner, more orderly, more thrifty, better educated, and even more virtuous. Believe me, gentle-devils, the threat of something like a really healthy state of society seemed then perfectly serious.
Thanks to Our Father Below, the threat was averted. Our counterattack was on two levels. On the deepest level our leaders contrived to call into full life an element which had been implicit in the movement from its earliest days.
Hidden in the heart of this striving for Liberty there was also a deep hatred of personal freedom. That invaluable man Rousseau first revealed it. In his perfect democracy, you remember, only the state religion is permitted, slavery is restored, and
the individual is told that he has really willed (though he didn't know it) whatever the Government tells him to do. From that starting point, via Hegel (another indispensable propagandist on our side), we easily contrived both the Nazi and the Communist state. Even in England we were pretty successful. I heard the other day that in that country a man could not, without a permit, cut down his own tree with his own ax, make it into planks with his own saw, and use the planks to build a tool shed in his own garden.
Such was our counterattack on one level. You, who are mere beginners, will not be entrusted with work of that kind. You will be attached as Tempters to private persons. Against them, or through them, our counterattack takes a different form.
"Democracy" is the word with which you must lead them by the nose. The good work which our philological experts have already done in the corruption of human language makes it unnecessary to warn you that
they should never be allowed to give this word a clear and definable meaning. They won't. It will never occur to them that
"democracy" is properly the name of a political system, even a system of voting, and that this has only the most remote and tenuous connection with what you are trying to sell them. Nor of course must they ever be allowed to raise Aristotle's question: whether
"democratic behavior" means the behavior that democracies like or the behavior that will preserve a democracy. For if they did, it could hardly fail to occur to them that these need not be the same.
You are to use the word purely as an incantation; if you like, purely for its selling power. It is a name they venerate. It is, of course, connected with the political ideal that men should be equally treated. You then make a stealthy transition in their minds from this political ideal to a factual belief that all men are, in ACTUAL FACT, equal. Especially the man you are working on. As a result you can use the word democracy to sanction in his thought the most degrading (and also the least enjoyable) of all human feelings. You can get him to practice, not only without shame but with a positive glow of self-approval, conduct which, if undefended by the magic word, would be universally derided.
The feeling I mean is of course that which prompts a man to say, "I'm as good as you !!"
| The first and most obvious advantage is that you thus induce him to enthrone at the center of his life a good solid, resounding lie. I don't mean merely that his statement is false in fact, that he is no more equal to everyone he meets in kindness, honesty, and good sense than in height or waist measurement. I mean that he does not believe it himself. |
No man who says
"I'm as good as you !!" believes it. He would not say it if he did. The St. Bernard never says it to the toy dog, nor the scholar to the dunce, nor the employable to the bum, nor the pretty woman to the plain. The claim to equality, outside the strictly political field, is made only by those who feel themselves to be in some way inferior. What it expresses is precisely the itching, smarting, writhing awareness of an inferiority which the patient refuses to accept -- And therefore resents.
Yes, and therefore resents every kind of superiority in others; denigrates it; wishes its annihilation. Presently he suspects every mere difference of being a claim to superiority. No one must be different from himself in voice, clothes, manners, recreations, choice of food: "Here is someone who speaks English rather more clearly and euphoniously than I — it must be a vile, upstage, la-di-da affectation. Here's a fellow who says he doesn't like hot dogs — thinks himself too good for them, no doubt. Here's a man who hasn't turned on the jukebox — he's one of those goddam highbrows and is doing it to show off. If they were honest-to-God all-right Joes they'd be like me.
They've no business to be different. It's undemocratic."
Now, this useful phenomenon is in itself by no means new. Under the name of
Envy it has been known to the humans for thousands of years. But hitherto they always regarded it as the most odious, and also the most comical, of vices. Those who were aware of feeling it felt it with shame; those who were not gave it no quarter in others. The delightful novelty of the present situation is that you can sanction it — make it respectable and even laudable — by the incantatory use of the word
"democratic".
Under the influence of this incantation those who are in any or every way inferior can labor more wholeheartedly and successfully than ever before to pull down everyone else to their own level. But that is not all. Under the same influence, those who come, or could come, nearer to a full humanity, actually draw back from it for fear of being
"undemocratic". I am credibly informed that young humans now sometimes suppress an incipient taste for classical music or good literature because it might prevent their Being Like Folks; that people who would really wish to be — and are offered the Grace which would enable them to be — honest, chaste, or temperate refuse it. To accept might make them Different, might offend against the Way of Life, take them out of Togetherness, impair their Integration with the Group.
They might (horror of horrors! ) become individuals.
All is summed up in the prayer which a young female human is said to have uttered recently: "O God, make me a normal twentieth century girl!" Thanks to our labors, this will mean increasingly, "Make me a minx, a moron, and a parasite."
Meanwhile, as a delightful byproduct, the few (fewer every day) who will not be made Normal and Regular and Like Folks and Integrated increasingly tend to become in reality the prigs and cranks which the rabble would in any case have believed them to be. For suspicion often creates what it suspects. ("Since, whatever I do, the neighbors are going to think me a witch, or a Communist agent, I might as well be hanged for a sheep as a lamb, and become one in reality.") As a result, we now have an intelligentsia which, though very small, is very useful to the cause of Hell.
That, however, is a mere byproduct.
What I want to fix your attention on is the vast, overall movement towards the discrediting, and finally the elimination, of every kind of human excellence — moral, cultural, social, or intellectual. And is it not pretty to notice how
"democracy" (in the incantatory sense) is now doing for us the work that was once done by the most ancient Dictatorships, and by the same methods? You remember how one of the Greek Dictators (they called them "tyrants" then) sent an envoy to another Dictator to ask his advice about the principles of government. The second Dictator led the envoy into a field of grain, and there he sniped off with his cane the top of every stalk that rose an inch or so above the general level. The moral was plain. Allow no preeminence among your subjects. Let no man live who is wiser or better or more famous or even handsomer than the mass. Cut them all down to a level: all slaves, all ciphers, all nobodies. All equals. Thus Tyrants could practice, in a sense, "democracy." But now "democracy" can do the same work without any tyranny other than her own. No one need now go through the field with a cane. The little stalks will now of themselves bite the tops off the big ones.
The big ones are beginning to bite off their own in their desire to Be Like Stalks.
My own experience, as I have said, was mainly on the English sector, and I still get more news from it than from any other. It may be that what I am now going to say will not apply so fully to the sectors in which some of you may be operating. But you can make the necessary adjustments when you get there. Some application it will almost certainly have. If it has too little, you must labor to make the country you are dealing with more like what England already is.
In that promising land the spirit of
"I'm as good as you" has already become something more than a generally social influence. It begins to work itself into their educational system. How far its operations there have gone at the present moment, I should not like to say with certainty. Nor does it matter. Once you have grasped the tendency, you can easily predict its future developments; especially as we ourselves will play our part in the developing.
The basic principle of the new education is to be that dunces and idlers must not be made to feel inferior to intelligent and industrious pupils. That would be "undemocratic." These differences between the pupils — for they are obviously and nakedly individual differences — must be disguised. This can be done on various levels. At universities, examinations must be framed so that nearly all the students get good marks. Entrance examinations must be framed so that all, or nearly all, citizens can go to universities, whether they have any power (or wish) to profit by higher education or not. At schools, the children who are too stupid or lazy to learn languages and mathematics and elementary science can be set to doing the things that children used to do in their spare time.
Let them, for example, make mud pies and call it modeling. But all the time there must be no faintest hint that they are inferior to the children who are at work. Whatever nonsense they are engaged in must have — I believe the English already use the phrase — parity of esteem." An even more drastic scheme is not impossible. Children who are fit to proceed to a higher class may be artificially kept back, because the others would get a trauma — Beelzebub, what a useful word! — by being left behind. The bright pupil thus remains democratically fettered to his own age group throughout his school career, and a boy who would be capable of tackling Aeschylus or Dante sits listening to his coeval's attempts to spell out A CAT SAT ON A MAT.
In a word, we may reasonably hope for the virtual abolition of education when "I'm as good as you" has fully had its way. All incentives to learn and all penalties for not learning will vanish. The few who might want to learn will be prevented; who are they to over-top their fellows? And anyway the teachers — or should I say, nurses? — will be far too busy reassuring the dunces and patting them on the back to waste any time on real teaching. We shall no longer have to plan and toil to spread imperturbable conceit and incurable ignorance among men. The little vermin themselves will do it for us.
Of course, this would not follow unless all education became state education. But it will. That is part of the same movement. Penal taxes, designed for that purpose, are liquidating the Middle Class, the class who were prepared to save and spend and make sacrifices in order to have their children privately educated. The removal of this class, besides linking up with the abolition of education, is, fortunately, an inevitable effect of the spirit that says
"I'm as good as you". This was, after all, the social group which gave to the humans the overwhelming majority of their scientists, physicians, philosophers, theologians, poets, artists, composers, architects, jurists, and administrators. If ever there was a bunch of tall stalks that needed their tops knocked off, it was surely they. As an English politician remarked not long ago,
"A democracy does not want great men."
It would be idle to ask of such a creature whether by want it meant "need" or, "like." But you had better be clear. For here Aristotle's question comes up again.
We, in Hell, would welcome the disappearance of democracy in the strict sense of that word, the political arrangement so called. Like all forms of government, it often works to our advantage, but on the whole less often than other forms.
What we must realize is that "democracy" in the diabolical sense ("I'm as good as you", Being like Folks, Togetherness) is the finest instrument we could possibly have for extirpating political democracies from the face of the earth.
| For "democracy" or the "democratic spirit" (diabolical sense) leads to a nation without great men, a nation mainly of sub-literates, full of the cocksureness which flattery breeds on ignorance, and quick to snarl or whimper at the first hint of criticism. And that is what Hell wishes every democratic people to be. For when such a nation meets in conflict a nation where children have been made to work at school, where talent is placed in high posts, and where the ignorant mass are allowed no say at all in public affairs, only one result is possible. |
The democracies were surprised lately when they found that Russia had got ahead of them in science. What a delicious specimen of human blindness! If the whole tendency of their society is opposed to every sort of excellence, why did they expect their scientists to excel?
It is our function to encourage the behavior, the manners, the whole attitude of mind, which democracies naturally like and enjoy, because these are the very things which, if unchecked, will destroy democracy. You would almost wonder that even humans don't see it themselves. Even if they don't read Aristotle (that would be undemocratic) you would have thought the French Revolution would have taught them that the behavior aristocrats naturally like is not the behavior that preserves aristocracy. They might then have applied the same principle to all forms of government.
However, I would not end on that note. I would not — Hell forbid! -- encourage in your own minds that delusion which you must carefully foster in the minds of your human victims. I mean the delusion that the fate of nations is in itself more important than that of individual souls. The overthrow of free peoples and the multiplication of slave states are for us a means (besides, of course, being fun); but
the real end is the destruction of individuals. For only individuals can be saved or damned, can become sons of the Enemy or food for us. The ultimate value, for us, of any revolution, war, or famine lies in the individual anguish, treachery, hatred, rage, and despair which it may
produce. "I'm as good as you" is a useful means for the destruction of democratic societies. It has, however, a far deeper value as an end in itself --- as a state of mind which, necessarily excluding humility, charity, contentment, and all the pleasures of gratitude or admiration, turns a human being away from almost every road which might finally lead him to Heaven.
