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

of course, they are indistinguishable from the workers. All but a negligible, freakish minority in both classes belong to the three lowest Galtonian categories. But morally and spiritually they are worse off; they suffer from a greater reverence for public opinion, they are tortured by snobbery, they live perpetually in the midst of fear and hate. For if the workers are afraid of losing their jobs, so too are the burgesses, and with almost better reason⁠—for they have more to lose, have further to fall. They fall from a precarious heaven of gentility into the abysses of unrelieved poverty, into the workhouse and the glutted labour exchanges; can you wonder that they live in fear? And as for hate⁠—you can talk about the hate of the proletariat for the bourgeoisie, but it’s nothing, I assure you, to the hate that the bourgeoisie feel for the proletariat. Your burgess loathes the worker because he is afraid of him; he is terrified of the revolution that may pull him down from his genteel heaven into hell. How enviously, with what a bitter resentment, your burgess regards the slightest amelioration of the worker’s existence! To him it always seems an amelioration made at his expense. Do you remember, during the war and in the prosperous time immediately following, when the workers for the first time in history were paid a wage that enabled them to live in something like comfort, do you remember how furiously, with what a black atrabilious overflow of hatred, the middle classes denounced the riotous excesses of the idle poor? Why, the monsters even bought pianos⁠—pianos! The pianos have all been sold again, long since. The spare furniture has gone the way of all superfluities. Even the winter overcoat is pawned. The burgess, for all that the times are hard for him too, feels happier; he is revenged. He can live in a comparative tranquillity. And what a life! He lives according to his lusts, but timorously and in a conventional way; his diversions are provided for him by joint stock companies. He has no religion, but a great respect for genteel conventions which have not even the justification of a divine origin. He has heard of art and thought, and respects them because the best people respect them; but his mental capacities and his lack of education do not allow him to get any real satisfaction out of them. He is thus poorer than the savage, who, if he has never heard of art or science, is yet rich in religion and traditional lore. The life of a wild animal has a certain dignity and beauty; it is only the life of a domesticated animal that can be called degraded. The burgess is the perfectly domesticated human animal. That is why,” added Chelifer, “that is why anyone who wants to live really at the heart of human reality must live in the midst of burgessdom. In a little while, however, it won’t be necessary to make any invidious distinctions between the classes. Everyone will soon be bourgeois. The charm of the lower classes in the past consisted in the fact that they were composed of human animals in a state of relative wildness. They had a traditional wisdom and a traditional superstition; they had ancient and symbolical diversions of their own. My mother can tell you all about those,” he put in parenthetically. “That Tolstoy should have preferred the Russian peasants to his rich and literary friends is very comprehensible. The peasants were wild; the others, just as brutish at bottom, were disgustingly tame. Moreover, they were lapdogs of a perfectly useless breed; the peasants at any rate did something to justify their existence. But in the other countries of Europe and the New World the wild breed is rapidly dying out. Million-sale newspapers and radios are domesticating them at a prodigious rate. You can go a long way in England nowadays before you find a genuine wild human animal. Still, they do exist in the country and even in the more fetid and savage parts of towns. That’s why, I repeat, one must live among the suburban bourgeoisie. The degraded and domesticated are the typical human animals of the present time; it’s they who will inherit the earth in the next generation; they’re the characteristic modern reality. The wild ones are no longer typical; it would be ludicrous to be a Tolstoyan now, in western Europe. And as for the genuine men and women, as opposed to the human animals, whether wild or tame⁠—they’re so fabulously exceptional that one has no right to think of them at all. That cupola,” he pointed to the silhouette of St. Peter’s, rising high above the houses on the other side of the city, “was designed by Michelangelo. And very nice too. But what has it or he to do with us?”

“Blasphemy!” cried Mrs. Aldwinkle, flying to the defence of Buonarroti.

Mr. Falx harked back to an earlier grievance. “You malign human nature,” he said.

“All very true and indeed obvious,” was Mr. Cardan’s comment. “But I can’t see why you shouldn’t allow us to amuse ourselves with Michelangelo if we want to. God knows, it’s hard enough for a man to adapt himself to circumstances; why should you deprive him of his little assistants in the difficult task? Wine, for example, learning, cigars and conversation, art, cooking, religion for those that like it, sport, love, humanitarianism, hashish and all the rest. Every man has his own recipe for facilitating the process of adaptation. Why shouldn’t he be allowed to indulge in his dope in peace? You young men are all so damned intolerant. How often have I had occasion to say it? You’re nothing but a set of prohibitionists, the whole lot of you.”

“Still,” said Mrs. Chelifer in her gentle and musical voice, “you can’t deny that prohibition has done a great deal of good in America.”

They strolled back to the tea-table, which they had left a few minutes before to look at the view. Miss Elver