November 9, 1928: The Trial of Radclyffe Hall and Virginia Woolf’s Exquisite Case for the Freedom of Speech
By Maria Popova
In July of 1928, three months before the publication of Virginia Woolf’s groundbreaking novel Orlando — a classic celebrated as “the longest and most charming love letter in literature,” which subverted censorship and revolutionized the politics of same-sex love — the English novelist and poet Radclyffe Hall (August 12, 1880–October 7, 1943) set into motion a cultural revolution. With the publication of The Well of Loneliness (public library), the way gender and sexual identities are formulated and articulated was forever changed.
Hall, born Marguerite Radclyffe Hall but known to her loved ones as John, was an out lesbian who dressed in men’s clothes in a society and era when same-sex love was considered not only immoral but legally punishable. In the spring of 1928, encouraged by the success of her previous writings, Hall warned her publisher, Jonathan Cape, that her next book would require a high degree of faith on his behalf, for she was taking a great personal and cultural risk. “I have put my pen at the service of some of the most persecuted and misunderstood people in the world,” she wrote to him in a letter cited in Sally Cline’s biography Radclyffe Hall: A Woman Called John (public library). “So far as I know nothing of the kind has ever been attempted before in fiction,” she added.
Cape, who also published such literary daredevils as Ian Fleming and James Joyce, was willing to take the risk. Hall delivered. The manuscript she turned in was a pioneering inquiry into gender and sexual identity, part social protest against bigotry and part manifesto for equality.
She made her heroine, Stephen Gordon, both a lesbian and unambiguously likable: loyal, tenderhearted, often mistreated, and endowed with what Descartes called “nobility of soul,” that most admirable of virtues. Stephen was animated by one central question: “Why am I as I am — and what am I?” It echoed what young Leo Tolstoy in his diary nearly a century earlier: “This is the entire essence of life: Who are you? What are you?” For queer people, this question has always been acutely alive, but especially in eras and cultures where not all answers have been acceptable. The devastation of that unacceptability is found in the damning words of Stephen’s mother: “This thing that you are is a sin against creation.” — words strikingly similar to those with which Oliver Sacks’s mother broke her son’s heart. Hall’s intention was that her novel would “speak on behalf of a misunderstood and misjudged minority” — a minority to which she herself belonged, rendering the book both deeply political and deeply personal.
Many initial reviews were favorable. Some lauded Hall’s countercultural bravery. One reviewer, Vera Brittain, wrote that the novel “can only strengthen the belief of all honest and courageous persons that there is no problem which is not better stated frankly than concealed,” and that “persecution and disgusted ostracism have never saved any difficulty in the world.”
But the vociferous editor of the Sunday Express, a man named James Douglas, did what critics — especially self-satisfied male critics — do to this day upon encountering art they don’t understand or find personally objectionable: He argued that it was not a work of art but immoral propaganda and wrote that he “would rather give a healthy boy or a healthy girl a phial of prussic acid than this novel.” Douglas launched a concerted campaign to suppress the book, which rose all the way up to Britain’s Home Secretary — a man so conservative that, in addition to attempting to ban alcohol and nightclubs, he had opposed a revised version of The Book of Common Prayer.
Despite an outcry by some of the era’s most venerated writers and intellectuals, Douglas’s tireless bullying pushed matters to court and a trial for obscenity began on November 9, 1928. (Lest we forget the gravity of those charges, a generation earlier Oscar Wilde had been sent to prison for his homosexuality under similar charges of obscenity.)
Hall’s publisher and his team mailed 160 letters to potential witnesses who would be willing to stand against the censorship. Many never responded. Some gave unimaginative pretexts for why they couldn’t help. H.G. Wells declined, saying he was going abroad; he might as well have claimed to be mounting his time machine. In a letter to her nephew penned eight days before the trial, Virginia Woolf lamented the collective cowardice behind the litany of excuses:
Most of our friends are trying to evade the witness box; for reasons you may guess. But they generally put it down to the weak heart of a father, or a cousin who is about to have twins.
Among the courageous were fifty-seven esteemed writers and scientists, many of whom were ready to defend the novel’s social and political function as a call for equality and freedom, despite doubting its literary merit. Vita Sackville-West — Woolf’s longtime lover and the inspiration for her own censorship-subverting queer classic — went to the trial ready to testify. The Bloomsbury set were particularly troubled on creative grounds. Lytton Starchey, one of Woolf’s dearest friends and a queer man himself, agreed to take the witness stand, but not without noting in a letter to E.M. Forster — also a willing witness — that “the book itself is pretty frightful.”
Woolf herself was reluctantly willing to be a witness on account of the novel’s political significance and her contempt for censorship, but dreaded defending what she considered to be a “pale tepid vapid book which lay damp & slab all about the court” — writing, in other words, afflicted with the malady of middlebrow. So when the magistrate, Sir Chartres Biron, ruled that writers couldn’t testify as experts on obscenity, only on art, which wasn’t permitted as evidence, she was immensely relieved to be dismissed from witness duty.
Woolf captured the larger significance of the trial in her diary:
What is obscenity? What is literature? What is the difference between the subject & the treatment?
A week later, Sir Biron ruled that the novel was obscene, ordering that it be destroyed and that the defendants pay court costs. The decision was appealed in a second trial — in which Rudyard Kipling was summoned and never actually used as a witness — but after deliberating for only five minutes, the five new magistrates upheld the original decision. Across the Atlantic, Alfred A. Knopf, who had acquired the American rights, cowered from publishing a book censored by its country of origin.
In a letter Woolf co-wrote with to E.M. Forster, she once again captured the grim enormity of the implications:
Novelists in England have now been forbidden to mention [lesbianism]… Although forbidden as a main theme, may it be alluded to, or ascribed to subsidiary characters? … Writers produce literature, and they cannot produce great literature until they have free minds. The free mind has access to all knowledge and speculation of its age, and nothing cramps it like a taboo. A novelist may not wish to treat any of the subjects mentioned above but the sense that they are prohibited or prohibitable, that there is a taboo-list, will work on him and will make him alert and cautious instead of surrendering himself to his creative impulses. And he will tend to cling to subjects that are officially acceptable, such as murder and adultery, and to shun anything original lest it lead him into forbidden areas.
And yet The Well of Loneliness made its way into the body of culture. In America, the publishers Pascal Covici (who would later join Viking and become John Steinbeck’s fairy godfather) and Donald Friede took a $10,000 bank loan — around $137,000 in today’s money — in order to purchase the rights from Cape. They enlisted the help of Morris Ernst, founder of the American Civil Liberties Union, and set about defending the book against censorship. To protect booksellers from being targeted, Friede reached out to the head of the New York Society for the Suppression of Vice and offered to sell him a copy of the book directly. But even before Friede and Covici were taken to court, the book sold more than 100,000 copies in its first year — despite its price point at $5, twofold the average for fiction, proving Neil Gaiman’s insistence that “repressing ideas spreads ideas.”
Eventually, the NYPD invaded the publisher’s New York offices and confiscated 865 copies of the book. But under U.S. federal law, literary merit was allowed as evidence against changes of obscenity, unlike during the U.K. trial, so Covici and Friede assembled a formidable roster of writers to stick up for the novel — including Ernest Hemingway, Sherwood Anderson, Edna St. Vincent Millay, and F. Scott Fitzgerald.
Ernst argued for the novel’s value as a protest against intolerance and a tool of social justice. After a series of contentious legal battles, justice prevailed on August 19, 1929: New York’s Court of Special Sessions ruled that Hall dealt with “a delicate social problem,” which in itself didn’t violate the law and therefore merited her novel’s free circulation. All charges were dropped and Radclyffe Hall went on to become a cultural icon.
As Lillian Faderman writes in her excellent book Odd Girls and Twilight Lovers (public library), queer women in America came to call Hall “Our Matron Saint” and one mid-century op-ed proposed that the “inelegant word butch” be replaced with clyffe. Today, Hall’s influence can be traced to lesbian icons like Adrienne Rich, Jeanette Winterson, and Audre Lorde, and the cultural significance of her work finds no greater testament than in Lorde’s assertion the “visibility which makes us most vulnerable is that which also is the source of our greatest strength.”
Published November 9, 2016