Those Barren Leaves, Aldous Huxley [best ereader for textbooks .txt] 📗

surprising, considering the origins and affinities of man, if this were not the case. Have you ever read an obituary notice of which the subject did not possess, under his rough exterior and formidable manner, a heart of gold? And the obituarists, however cloying their literary productions, are perfectly right. We all have hearts of gold, though we are sometimes, it is true, too much preoccupied with our own affairs to remember the fact. The really cruel, the fundamentally evil man is as rare as the man of genius or the total idiot. I have never met a man with a really bad heart. And the fact is not surprising; for a man with a really bad heart is a man with certain instincts developed to an abnormal degree and certain others more or less completely atrophied. I have never met a man like Mozart for that matter.

Charles Dickens, it is true, managed to feel elated and chronically tearful over the existence of virtues among the squalor. “He shows,” as one of his American admirers so fruitily puts it, “that life in its rudest forms may wear a tragic grandeur; that amidst follies and excesses the moral feelings do not wholly die, and that the haunts of the blackest crime are sometimes lighted up by the presence of the noblest souls.” And very nice too. But is there any great reason to feel elated by the emergence of virtues in human society? We are not specially elated by the fact that men have livers and pancreases. Virtues are as natural to man as his digestive organs; any sober biologist, taking into consideration his gregarious instincts, would naturally expect to find them.

This being the case, there is nothing in these virtues à la Dickens to “write home about”⁠—as we used to say at a time when we were remarkably rich in such virtues. There is no reason to be particularly proud of qualities which we inherit from our animal forefathers and share with our household pets. The gratifying thing would be if we could find in contemporary society evidences of peculiarly human virtues⁠—the conscious rational virtues that ought to belong by definition to a being calling himself Homo Sapiens. Open-mindedness, for example, absence of irrational prejudice, complete tolerance and a steady, reasonable pursuit of social goods. But these, alas, are precisely what we fail to discover. For to what, after all, are all this squalor, this confusion and ugliness due but to the lack of the human virtues? The fact is that⁠—except for an occasional sport of Nature, born now here, now there, and always out of time⁠—we sapient men have practically no human virtues at all. Spend a week in any great town, and the fact is obvious. So complete is this lack of truly human qualities that we are reduced, if we condescend to look at reality at all, to act like Charles Dickens and congratulate the race on its merely animal virtues. The jolly, optimistic fellows who assure us that humanity is all right, because mothers love their children, poor folk pity and help one another, and soldiers die for a flag, are comforting us on the grounds that we resemble the whales, the elephants and the bees. But when we ask them to adduce evidence of human sapience, to give us a few specimens of conscious and reasonable well-doing, they rebuke us for our intellectual coldness and our general “inhumanity”⁠—which means our refusal to be content with the standards of the animals. However grateful we may feel for the existence in civilized society of these homely jungle virtues, we cannot justifiably set them off against the horrors and squalors of civilized life. The horrors and squalors arise from men’s lack of reason⁠—from their failure to be completely and sapiently human. The jungle virtues are merely the obverse of this animalism, whose Heads is instinctive kindliness and whose Tails is stupidity and instinctive cruelty.

So much for the last consolation of philosophy. We are left with reality. My office in Gog’s Court is situated, I repeat, at the very heart of it, the palpitating heart.

II

Gog’s Court, the navel of reality! Repeating those verses of mine in the silence, I intimately felt the truth of it.

For if of old the sons of squires
And livery stable keepers turned
To flowers and hope, to Greece and God,
We in our later age have learned
That we are native where we walk.

My voice boomed out oracularly across the flat sea. Nothing so richly increases the significance of a statement as to hear it uttered by one’s own voice, in solitude. “Resolved, so help me God, never to touch another drop!” Those solemn words, breathed out in a mist of whiskey⁠—how often, in dark nights, on icy mornings, how often have they been uttered! And the portentous imprecation seems to engage the whole universe to do battle on behalf of the Better Self against its besetting vice. Thrilling and awful moment! Merely for the sake of living through it again, for the sake of once more breaking the empty silence with the reverberating Stygian oath, it is well worth neglecting the good resolution. I say nothing of the pleasures of inebriation.

My own brief recital served to confirm for me the truth of my speculations. For not only was I uttering the substance of my thoughts aloud; I was voicing it in terms of a formula that had an element, I flatter myself, of magic about it. What is the secret of these verbal felicities? How does it come about that a commonplace thought embodied by a poet in some abracadabrical form seems bottomlessly profound, while a positively false and stupid notion may be made by its expression to seem true? Frankly, I don’t know. And what is more, I have never found anyone who could give an answer to the riddle. What is it that makes the two words “defunctive music” as moving as the dead march out of the