Collected Essays

philosophy and religion, some of them couched in abstract terms, others in the form of an anthology with comments, others again in which general ideas are approached through the concrete facts of history and biography. Essays, finally, in which, following Montaigne, I have tried to make the best of all the essay’s three worlds, have tried to say everything at once in as near an approach to contrapuntal simultaneity as the nature of literary art will allow of.

Sometimes, it seems to me, I have succeeded fairly well in doing what, in one field or another, I had set out to do. Sometimes, alas, I know that I have not succeeded. But “please do not shoot the pianist; he is doing his best.” Doing his best, selon ses quelques doigts perclus, to make his cottage upright say as much as the great orchestra of the novel, doing his best to “give all things full play.” For the writer at least, and perhaps also for the reader, it is better to have tried and failed to achieve perfection than never to have tried at all.

Aldous Huxley

Section I

Nature

Wordsworth in the Tropics

In the neighborhood of latitude fifty north, and for the last hundred years or thereabouts, it has been an axiom that Nature is divine and morally uplifting. For good Wordsworthians—and most serious-minded people are now Wordsworthians, either by direct inspiration or at second hand—a walk in the country is the equivalent of going to church, a tour through Westmorland is as good as a pilgrimage to Jerusalem. To commune with the fields and waters, the woodlands and the hills, is to commune, according to our modern and northern ideas, with the visible manifestations of the “Wisdom and Spirit of the Universe.”

The Wordsworthian who exports this pantheistic worship of Nature to the tropics is liable to have his religious convictions somewhat rudely disturbed. Nature, under a vertical sun, and nourished by the equatorial rains, is not at all like that chaste, mild deity who presides over the Gemuthlichkeit, the prettiness, the cozy sublimities of the Lake District. The worst that Wordsworth’s goddess ever did to him was to make him hear

Low breathings coming after me, and sounds
Of undistinguishable motion, steps
Almost as silent as the turf they trod;

was to make him realize, in the shape of “a huge peak, black and huge,” the existence of “unknown modes of being.” He seems to have imagined that this was the worst Nature could do. A few weeks in Malaya or Borneo would have undeceived him. Wandering in the hothouse darkness of the jungle, he would not have felt so serenely certain of those “Presences of Nature,” those “Souls of Lonely Places,” which he was in the habit of worshipping on the shores of Windermere and Rydal. The sparse inhabitants of the equatorial forest are all believers in devils. When one has visited, in even the most superficial manner, the places where they live, it is difficult not to share their faith. The jungle is marvelous, fantastic, beautiful; but it is also terrifying, it is also profoundly sinister. There is something in what, for lack of a better word, we must call the character of great forests—even in those of temperate lands—which is foreign, appalling, fundamentally and utterly inimical to intruding man. The life of those vast masses of swarming vegetation is alien to the human spirit and hostile to it. Meredith, in his “Woods of Westermaine,” has tried reassuringly to persuade us that our terrors are unnecessary, that the hostility of these vegetable forces is more apparent than real, and that if we will but trust Nature we shall find our fears transformed into serenity, joy, and rapture. This may be sound philosophy in the neighborhood of Dorking; but it begins to be dubious even in the forests of Germany—there is too much of them for a human being to feel himself at ease within their enormous glooms; and when the woods of Borneo are substituted for those of Westermaine, Meredith’s comforting doctrine becomes frankly ridiculous.

It is not the sense of solitude that distresses the wanderer in equatorial jungles. Loneliness is bearable enough—for a time, at any rate. There is something actually rather stimulating and exciting about being in an empty place where there is no life but one’s own. Taken in reasonably small doses, the Sahara exhilarates, like alcohol. Too much of it, however (I speak, at any rate, for myself), has the depressing effect of the second bottle of Burgundy. But in any case it is not loneliness that oppresses the equatorial traveller: it is too much company; it is the uneasy feeling that he is an alien in the midst of an innumerable throng of hostile beings. To us who live beneath a temperate sky and in the age of Henry Ford, the worship of Nature comes almost naturally. It is easy to love a feeble and already conquered enemy. But an enemy with whom one is still at war, an unconquered, unconquerable, ceaselessly active enemy—no; one does not, one should not, love him. One respects him, perhaps; one has a salutary fear of him; and one goes on fighting. In our latitudes the hosts of Nature have mostly been vanquished and enslaved. Some few detachments, it is true, still hold the field against us. There are wild woods and mountains, marshes and heaths, even in England. But they are there only on sufferance, because we have chosen, out of our good pleasure, to leave them their freedom. It has not been worth our while to reduce them to slavery. We love them because we are the masters, because we know that at any moment we can overcome them as we overcame their fellows. The inhabitants of the tropics have no such comforting reasons for adoring the sinister forces which hem them in on every side. For us, the notion “river” implies (how obviously!) the notion “bridge.” When we think of a plain, we think of agriculture, towns, and good roads. The corollary of mountain is tunnel; of swamp, an embankment; of distance, a railway. At latitude zero, however, the obvious is not the same as with us. Rivers imply wading, swimming, alligators. Plains mean swamps, forests, fevers. Mountains are either dangerous or impassable. To travel is to hack one’s way laboriously through a tangled, prickly, and venomous darkness. “God made the country,” said Cowper, in his rather too blank verse. In New Guinea he would have had his doubts; he would have longed for the man-made town.

The Wordsworthian adoration of Nature has two principal defects. The first, as we have seen, is that it is only possible in a country where Nature has been nearly or quite enslaved to man. The second is that it is only possible for those who are prepared to falsify their immediate intuitions of Nature. For Nature, even in the temperate zone, is always alien and inhuman, and occasionally diabolic. Meredith explicitly invites us to explain any unpleasant experiences away. We are to interpret them, Pangloss fashion, in terms of a preconceived philosophy; after which, all will surely be for the best in the best of all possible Westermaines. Less openly, Wordsworth asks us to make the same falsification of immediate experience. It is only very occasionally that he admits the existence in the world around him of those “unknown modes of being” of which our immediate intuitions of things make us so disquietingly aware. Normally what he does is to pump the dangerous Unknown out of Nature and refill the emptied forms of hills and woods, flowers and waters, with something more reassuringly familiar—with humanity, with Anglicanism. He will not admit that a yellow primrose is simply a yellow primrose—beautiful, but essentially strange, having its own alien life apart. He wants it to possess some sort of soul, to exist humanly, not simply flowerily. He wants the earth to be more than earthy, to be a divine person. But the life of vegetation is radically unlike the life of man: the earth has a mode of being that is certainly not the mode of being of a person. “Let Nature be your teacher,” says Wordsworth. The advice is excellent. But how strangely he himself puts it into practice!