Presentation Speech by Anders Österling, Permanent Secretary of the Swedish Academy
In the impressive succession of Nobel Prize winners in Literature, T.S. Eliot marks a departure from the type of writer that has most frequently gained that distinction. The majority have been representatives of a literature which seeks its natural contacts in the public consciousness, and which, to attain this goal, avails itself of the media lying more or less ready at hand. This year’s Prize winner has chosen to take another path. His career is remarkable in that, from an extremely exclusive and consciously isolated position, he has gradually come to exercise a very far-reaching influence. At the outset he appeared to address himself to but a small circle of initiates, but this circle slowly widened, without his appearing to will it himself. Thus in Eliot’s verse and prose there was quite a special accent, which compelled attention just in our own time, a capacity to cut into the consciousness of our generation with the sharpness of a diamond.
In one of his essays Eliot himself has advanced, as a purely objective and quite uncategorical assumption, that poets in our present civilization have to be difficult to approach. «Our civilization», he says, «comprehends great variety and complexity, and this variety and complexity, playing upon a refined sensibility, must produce various and complex results. The poet must become more and more comprehensive, more allusive, more indirect, in order to force, to dislocate if necessary, language into his meaning.»
Against the background of such a pronouncement, we may test his results and learn to understand the importance of his contribution. The effort is worth-while. Eliot first gained his reputation as the result of his magnificent experiment in poetry, The Waste Land, which appeared in 1922 and then seemed bewildering in several ways, due to its complicated symbolic language, its mosaic-like technique, and its apparatus of erudite allusion. It may be recalled that this work appeared in the same year as another pioneer work, which had a still more sensational effect on modern literature, the much discussed Ulysses, from the hand of an Irishman, James Joyce. The parallel is by no means fortuitous, for these products of the nineteen-twenties are closely akin to one another, in both spirit and mode of composition.
The Waste Land – a title whose terrifying import no one can help feeling, when the difficult and masterly word-pattern has finally yielded up its secrets. The melancholy and sombre rhapsody aims at describing the aridity and impotence of modern civilization, in a series of sometimes realistic and sometimes mythological episodes, whose perspectives impinge on each other with an indescribable total effect. The cycle of poems consists of 436 lines, but actually it contains more than a packed novel of as many pages. The Waste Land now lies a quarter of a century back in time, but unfortunately it has proved that its catastrophic visions still have undiminished actuality in the shadow of the atomic age.
Since then Eliot has passed on to a series of poetic creations of the same brilliant concentration, in pursuance of the agonized, salvation-seeking main theme. The horror vacui of modern man in a secularized world, without order, meaning, or beauty, here stands out with poignant sincerity. In his latest work, Four Quartets (1943), Eliot has arrived at a meditative music of words, with almost liturgical refrains and fine, exact expressions of his spiritual experiences. The transcendental superstructure rises ever clearer in his world picture. At the same time a manifest striving after a positive, guiding message emerges in his dramatic art, especially in the mighty historical play about Thomas of Canterbury, Murder in the Cathedral (1935), but also in The Family Reunion (1939), which is a bold attempt to combine such different conceptions as the Christian dogma of original sin and the classical Greek myths of fate, in an entirely modern environment, with the scene laid in a country house in northern England.
The purely poetical part of Eliot’s work is not quantitatively great, but as it now stands out against the horizon, it rises from the ocean like a rocky peak and indisputably forms a landmark, sometimes assuming the mystic contours of a cathedral. It is poetry impressed with the stamp of strict responsibility and extraordinary self-discipline, remote from all emotional clichés, concentrated entirely on essential things, stark, granitic, and unadorned, but from time to time illuminated by a sudden ray from the timeless space of miracles and revelations.
Insight into Eliot must always present certain problems to be overcome, obstacles which are at the same time stimulating. It may appear to be contradictory to say that this radical pioneer of form, the initiator of a whole revolution in style within present-day poetry, is at the same time a coldly reasoning, logically subtle theorist, who never wearies of defending historical perspectives and the necessity of fixed norms for our existence. As early as the 1940’s, he had become a convinced supporter of the Anglican Church in religion and of classicism in literature. In view of this philosophy of life, which implies a consistent return to ideals standardized by age, it might seem that his modernistic practice would dash with his traditional theory. But this is hardly the case. Rather, in his capacity as an author, he has uninterruptedly and with varying success worked to bridge this chasm, the existence of which he must be fully and perhaps painfully conscious. His earliest poetry, so convulsively disintegrated, so studiously aggressive in its whole technical form, can finally also be apprehended as a negative expression of a mentality which aims at higher and purer realities and must first free itsef of abhorrence and cynicism. In other words, his revolt is that of the Christian poet. It should also be observed in this connection that, on the whole, Eliot is careful not to magnify the power of poetry in relation to that of religion. In one place, where he wishes to point out what poetry can really accomplish for our inner life, he does so with great caution and reserve: «It may make us from time to time a little more aware of the deeper, unnamed feelings which form the substratum of our being, to which we rarely penetrate; for our lives are mostly a constant evasion of ourselves.»
Thus, if it can be said with some justification that Eliot’s philosophical position is based on nothing but tradition, it ought nevertheless to be borne in mind that he constantly points out how generally that word has been misused in today’s debates. The word «tradition» itself implies movement, something which cannot be static, something which is constantly handed on and assimilated. In the poetic tradition, too, this living principle prevails. The existing monuments of literature form an idealistic order, but this is slightly modified every time a new work is added to the series. Proportions and values are unceasingly changing. Just as the old directs the new, this in its turn directs the old, and the poet who realizes this must also realize the scope of his difficulties and his responsibility.
Externally, too, the now sixty-year-old Eliot has also returned to Europe, the ancient and storm-tossed, but still venerable, home of cultural traditions. Born an American, he comes from one of the Puritan families who emigrated from England at the end of the seventeenth century. His years of study as a young man at the Sorbonne, at Marburg, and at Oxford, clearly revealed to him that at bottom he felt akin to the historical milieu of the Old World, and since 1927 Mr. Eliot has been a British subject.
It is not possible in this presentation to indicate more than the most immediate fascinating features in the complicated multiplicity of Eliot’s characteristics as a writer. The predominating one is the high, philosophically schooled intelligence, which has succeeded in enlisting in its service both imagination and learning, both sensitivity and the analysis of ideas. His capacity for stimulating a reconsideration of pressing questions within intellectual and aesthetic opinion is also extraordinary, and however much the appraisement may vary, it can never be denied that in his period he has been an eminent poser of questions, with a masterly gift for finding the apt wording, both in the language of poetry and in the defence of ideas in essay form.
Nor is it due only to chance that he has written one of the finest studies of Dante’s work and personality. In his bitter moral pathos, in his metaphysical line of thought, and in his burning longing for a world order inspired by religion, a civitas dei, Eliot has indeed certain points of contact with the great Florentine poet. It redounds to his honour that, amidst the varied conditions of his milieu, he can be justly characterized as one of Dante’s latest-born successors. In his message we hear solemn echoes from other times, but that message does not by any means therefore become less real when it is given to our own time and to us who are now living.
Mr. Eliot – According to the diploma, the award is made chiefly in appreciation of your remarkable achievements as a pioneer within modern poetry. I have here tried to give a brief survey of this very important work of yours, which is admired by many ardent readers in this country.
Exactly twenty-five years ago, there stood where you are now standing another famous poet who wrote in the English tongue, William Butler Yeats. The honour now passes to you as being a leader and a champion of a new period in the long history of the world’s poetry.
With the felicitations of the Swedish Academy, I now ask you to receive your Prize from the hands of His Royal Highness the Crown Prince.
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