Anarcho-Monarchism
November 12, 2010
David B. Hart
The only thing I know that J.R.R. Tolkien and Salvador Dalí had in common—or rather, I suppose I should say, the only significant or unexpected thing, since they obviously had all sorts of other things in common: they were male, bipedal, human, rough contemporaries, celebrities, and so on—was that each man on at least one occasion said he was drawn simultaneously towards anarchism and monarchism.
In the case of Dalí it was probably a meaningless remark, since almost everything he ever said was; whenever he got past the point of “Please pass the butter” or “That will cost you a great deal of money,” he generally gave up any pretense of trying to communicate with other people.
But Tolkien was, in his choleric way, giving voice to his deepest convictions regarding the ideal form of human society—albeit fleeting voice. The text of his sole anarcho-monarchist manifesto, such as it is, comes from a letter he wrote to his son Christopher in 1943 (forgive me for quoting at such length):
In the case of Dalí it was probably a meaningless remark, since almost everything he ever said was; whenever he got past the point of “Please pass the butter” or “That will cost you a great deal of money,” he generally gave up any pretense of trying to communicate with other people.
But Tolkien was, in his choleric way, giving voice to his deepest convictions regarding the ideal form of human society—albeit fleeting voice. The text of his sole anarcho-monarchist manifesto, such as it is, comes from a letter he wrote to his son Christopher in 1943 (forgive me for quoting at such length):
My political opinions lean more and more to Anarchy (philosophically understood, meaning the abolition of control not whiskered men with bombs)—or to ‘unconstitutional’ Monarchy. I would arrest anybody who uses the word State (in any sense other than the inanimate real of England and its inhabitants, a thing that has neither power, rights nor mind); and after a chance of recantation, execute them if they remained obstinate! If we could go back to personal names, it would do a lot of good. Government is an abstract noun meaning the art and process of governing and it should be an offence to write it with a capital G or so to refer to people. . . .
And anyway, he continues, “the proper study of Man is anything but Man; and the most improper job of any man, even saints (who at any rate were at least unwilling to take it on), is bossing other men”:
Not one in a million is fit for it, and least of all those who seek the opportunity. At least it is done only to a small group of men who know who their master is. The mediaevals were only too right in taking nolo episcopari as the best reason a man could give to others for making him a bishop. Grant me a king whose chief interest in life is stamps, railways, or race-horses; and who has the power to sack his Vizier (or whatever you dare call him) if he does not like the cut of his trousers. And so on down the line. But, of course, the fatal weakness of all that—after all only the fatal weakness of all good natural things in a bad corrupt unnatural world—is that it works and has only worked when all the world is messing along in the same good old inefficient human way. . . . There is only one bright spot and that is the growing habit of disgruntled men of dynamiting factories and power-stations; I hope that, encouraged now as ‘patriotism’, may remain a habit! But it won’t do any good, if it is not universal.
Last week, as I watched the waves of the Republican electoral counterinsurgency washing across the heartland, and falling back only at the high littoral shelves of the Pacific coast and the Northeast, I found myself reflecting on what a devil’s bargain electoral democracy is. These occasional bloodless bloodbaths are deeply satisfying at some emotional level, whatever one’s party affiliations, because they remind us of what a rare luxury it is to have the right and the power periodically to evict politicians from office.
But, as is always the case here below in the regio dissimilitudinis, the pleasure is accompanied by an inevitable quantum of pain. The sweetest wine quaffed from the cup of bliss comes mingled with a bitter draft of sorrow (alas, alack). Tragically—tragically—we can remove one politician only by replacing him or her with another. And then, of course, our choices are excruciatingly circumscribed, since the whole process is dominated by two large and self-interested political conglomerates that are far better at gaining power than at exercising it wisely.
And yet we must choose, one way or the other. Even the merry recreant who casts no vote at all, or flings a vote away onto the midden of some third party as a protest, is still making a choice with consequences, however small. And none of the other political systems on offer in the modern world are alternatives that any sane person would desire; so we cannot just eradicate our political class altogether and hope for the best (anyway, who would clean up afterward?).
Yes, I know: there are good and sincere souls who run for office, and some occasionally get in, and a few of those are then able to accomplish something with the position they assume, and some of those even remain faithful to the convictions that got them there. But, lest we forget, those are also the politicians who often create the greatest mischief. Sincerity, after all, is not the same as wisdom.
A cynical poltroon of infinitely pliable principles is in many cases less a threat to liberty, justice, or peace than someone whose mind has been corrupted with “high” ideals or (worse yet) high ideas. As for all the others, the great majority of politicians—well, bear with me here for a moment.
If one were to devise a political system from scratch, knowing something of history and a great deal about human nature, the sort of person that one would chiefly want, if possible, to exclude from power would be the sort of person who most desires it, and who is most willing to make a great effort to acquire it. By all means, drag a reluctant Cincinnatus from his fields when the Volscians are at the gates, but then permit him to retreat again to his arable exile when the crisis has passed; for God’s sake, though, never surrender the fasces to anyone who eagerly reaches out his hand to take them.
Yet our system obliges us to elevate to office precisely those persons who have the ego-besotted effrontery to ask us to do so; it is rather like being compelled to cede the steering wheel to the drunkard in the back seat loudly proclaiming that he knows how to get us there in half the time. More to the point, since our perpetual electoral cycle is now largely a matter of product recognition, advertising, and marketing strategies, we must be content often to vote for persons willing to lie to us with some regularity or, if not that, at least to speak to us evasively and insincerely. In a better, purer world—the world that cannot be—ambition would be an absolute disqualification for political authority.
One can at least sympathize, then, with Tolkien’s view of monarchy. There is, after all, something degrading about deferring to a politician, or going through the silly charade of pretending that “public service” is a particularly honorable occupation, or being forced to choose which band of brigands, mediocrities, wealthy lawyers, and (God spare us) idealists will control our destinies for the next few years.
But a king—a king without any real power, that is—is such an ennoblingly arbitrary, such a tender and organically human institution. It is easy to give our loyalty to someone whose only claim on it is an accident of heredity, because then it is a free gesture of spontaneous affection that requires no element of self-deception, and that does not involve the humiliation of having to ask to be ruled.
The ideal king would be rather like the king in chess: the most useless piece on the board, which occupies its square simply to prevent any other piece from doing so, but which is somehow still the whole game. There is something positively sacramental about its strategic impotence. And there is something blessedly gallant about giving one’s wholehearted allegiance to some poor inbred ditherer whose chief passions are Dresden china and the history of fly-fishing, but who nonetheless, quite ex opere operato, is also the bearer of the dignity of the nation, the anointed embodiment of the genius gentis—a kind of totem or, better, mascot.
As for Tolkien’s anarchism, I think it obvious he meant it in the classical sense: not the total absence of law and governance, but the absence of a political archetes—that is, of the leadership principle as such. In Tolkien’s case, it might be better to speak of a “radical subsidiarism,” in which authority and responsibility for the public weal are so devolved to the local and communal that every significant public decision becomes a matter of common interest and common consent. Of course, such a social vision could be dismissed as mere agrarian and village primitivism; but that would not have bothered Tolkien, what with his proto-ecologist view of modernity.
Now, obviously, none of this anarcho-monarchism is an actual program for political action or reform. But that is not the point. We all have to make our way as best we can across the burning desert floor of history, and those who do so with the aid of “political philosophies” come in two varieties.
There are those whose political visions hover tantalizingly near on the horizon, like inviting mirages, and who are as likely as not to get the whole caravan killed by trying to lead it off to one or another of those nonexistent oases. And then there are those whose political dreams are only cooling clouds, easing the journey with the meager shade of a gently ironic critique, but always hanging high up in the air, forever out of reach.
I like to think my own political philosophy—derived entirely from my exactingly close readings of The Compleat Angler and The Wind in the Willows—is of the latter kind. Certainly Tolkien’s was. Whatever the case, the only purpose of such a philosophy is to avert disappointment and prevent idolatry. Democracy is not an intrinsic good, after all; if it were, democratic institutions could not have produced the Nazis. Rather, a functioning democracy comes only as the late issue of a decently morally competent and stable culture.
In such a culture, one can be grateful of the liberties one enjoys, and use one’s franchise to advance the work of trustworthier politicians (and perhaps there are more of those than I have granted to this point), and pursue the discrete moral causes in which one believes. But it is good also to imagine other, better, quite impossible worlds, so that one will be less inclined to mistake the process for the proper end of political life, or to become frantically consumed by what should be only a small part of life, or to fail to see the limits and defects of our systems of government. After all, one of the most crucial freedoms, upon which all other freedoms ultimately depend, is freedom from illusion.
David B. Hart is a contributing writer of First Things. His most recent book is Atheist Delusions: The Christian Revolution and Its Fashionable Enemies (Yale University Press). His previous “On the Square” articles can be found here. The quote from The Letters of J. R. R. Tolkien appears on pages 63 to 64 of the Houghton Mifflin edition, published in 1981.
But, as is always the case here below in the regio dissimilitudinis, the pleasure is accompanied by an inevitable quantum of pain. The sweetest wine quaffed from the cup of bliss comes mingled with a bitter draft of sorrow (alas, alack). Tragically—tragically—we can remove one politician only by replacing him or her with another. And then, of course, our choices are excruciatingly circumscribed, since the whole process is dominated by two large and self-interested political conglomerates that are far better at gaining power than at exercising it wisely.
And yet we must choose, one way or the other. Even the merry recreant who casts no vote at all, or flings a vote away onto the midden of some third party as a protest, is still making a choice with consequences, however small. And none of the other political systems on offer in the modern world are alternatives that any sane person would desire; so we cannot just eradicate our political class altogether and hope for the best (anyway, who would clean up afterward?).
Yes, I know: there are good and sincere souls who run for office, and some occasionally get in, and a few of those are then able to accomplish something with the position they assume, and some of those even remain faithful to the convictions that got them there. But, lest we forget, those are also the politicians who often create the greatest mischief. Sincerity, after all, is not the same as wisdom.
A cynical poltroon of infinitely pliable principles is in many cases less a threat to liberty, justice, or peace than someone whose mind has been corrupted with “high” ideals or (worse yet) high ideas. As for all the others, the great majority of politicians—well, bear with me here for a moment.
If one were to devise a political system from scratch, knowing something of history and a great deal about human nature, the sort of person that one would chiefly want, if possible, to exclude from power would be the sort of person who most desires it, and who is most willing to make a great effort to acquire it. By all means, drag a reluctant Cincinnatus from his fields when the Volscians are at the gates, but then permit him to retreat again to his arable exile when the crisis has passed; for God’s sake, though, never surrender the fasces to anyone who eagerly reaches out his hand to take them.
Yet our system obliges us to elevate to office precisely those persons who have the ego-besotted effrontery to ask us to do so; it is rather like being compelled to cede the steering wheel to the drunkard in the back seat loudly proclaiming that he knows how to get us there in half the time. More to the point, since our perpetual electoral cycle is now largely a matter of product recognition, advertising, and marketing strategies, we must be content often to vote for persons willing to lie to us with some regularity or, if not that, at least to speak to us evasively and insincerely. In a better, purer world—the world that cannot be—ambition would be an absolute disqualification for political authority.
One can at least sympathize, then, with Tolkien’s view of monarchy. There is, after all, something degrading about deferring to a politician, or going through the silly charade of pretending that “public service” is a particularly honorable occupation, or being forced to choose which band of brigands, mediocrities, wealthy lawyers, and (God spare us) idealists will control our destinies for the next few years.
But a king—a king without any real power, that is—is such an ennoblingly arbitrary, such a tender and organically human institution. It is easy to give our loyalty to someone whose only claim on it is an accident of heredity, because then it is a free gesture of spontaneous affection that requires no element of self-deception, and that does not involve the humiliation of having to ask to be ruled.
The ideal king would be rather like the king in chess: the most useless piece on the board, which occupies its square simply to prevent any other piece from doing so, but which is somehow still the whole game. There is something positively sacramental about its strategic impotence. And there is something blessedly gallant about giving one’s wholehearted allegiance to some poor inbred ditherer whose chief passions are Dresden china and the history of fly-fishing, but who nonetheless, quite ex opere operato, is also the bearer of the dignity of the nation, the anointed embodiment of the genius gentis—a kind of totem or, better, mascot.
As for Tolkien’s anarchism, I think it obvious he meant it in the classical sense: not the total absence of law and governance, but the absence of a political archetes—that is, of the leadership principle as such. In Tolkien’s case, it might be better to speak of a “radical subsidiarism,” in which authority and responsibility for the public weal are so devolved to the local and communal that every significant public decision becomes a matter of common interest and common consent. Of course, such a social vision could be dismissed as mere agrarian and village primitivism; but that would not have bothered Tolkien, what with his proto-ecologist view of modernity.
Now, obviously, none of this anarcho-monarchism is an actual program for political action or reform. But that is not the point. We all have to make our way as best we can across the burning desert floor of history, and those who do so with the aid of “political philosophies” come in two varieties.
There are those whose political visions hover tantalizingly near on the horizon, like inviting mirages, and who are as likely as not to get the whole caravan killed by trying to lead it off to one or another of those nonexistent oases. And then there are those whose political dreams are only cooling clouds, easing the journey with the meager shade of a gently ironic critique, but always hanging high up in the air, forever out of reach.
I like to think my own political philosophy—derived entirely from my exactingly close readings of The Compleat Angler and The Wind in the Willows—is of the latter kind. Certainly Tolkien’s was. Whatever the case, the only purpose of such a philosophy is to avert disappointment and prevent idolatry. Democracy is not an intrinsic good, after all; if it were, democratic institutions could not have produced the Nazis. Rather, a functioning democracy comes only as the late issue of a decently morally competent and stable culture.
In such a culture, one can be grateful of the liberties one enjoys, and use one’s franchise to advance the work of trustworthier politicians (and perhaps there are more of those than I have granted to this point), and pursue the discrete moral causes in which one believes. But it is good also to imagine other, better, quite impossible worlds, so that one will be less inclined to mistake the process for the proper end of political life, or to become frantically consumed by what should be only a small part of life, or to fail to see the limits and defects of our systems of government. After all, one of the most crucial freedoms, upon which all other freedoms ultimately depend, is freedom from illusion.
David B. Hart is a contributing writer of First Things. His most recent book is Atheist Delusions: The Christian Revolution and Its Fashionable Enemies (Yale University Press). His previous “On the Square” articles can be found here. The quote from The Letters of J. R. R. Tolkien appears on pages 63 to 64 of the Houghton Mifflin edition, published in 1981.
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