Antic Hay Read online

  It was to lecture on the issues which dominate Ends and Means that Huxley and his friend and guru Gerald Heard had travelled to the United States. Huxley had every intention of returning to Europe, but his wife’s need to live in a hot, dry climate on health grounds and the lucrative prospect of writing for the movies contrived to keep the Huxleys in America until it was too unsafe to return. Huxley’s reaction to Hollywood and its cult of youth finds mordant expression in After Many a Summer (1939), the story of a Citizen Kane-like character’s life of grandiose illusion. The materialist excesses of Jo Stoyte are counterpointed by the ascetic convictions of Propter, a modern-day anchorite modelled on Heard. Huxley and Hollywood were not compatible, and his failure to write a popular play in the inter-war years was mirrored in his largely unsuccessful efforts to write for the movies. Walt Disney’s widely reported rejection of Huxley’s synopsis of Alice in Wonderland on the grounds that he ‘could only understand every third word’ was symptomatic of Huxley’s problem. His natural bent was for the leisurely and allusive development of an idea; above all else the movie moguls demanded pacey dialogue. His disenchantment with the world of the film studios is evident in the opening pages of Ape and Essence (1948), Huxley’s ghastly and graphic projection of Los Angeles as a ruinous, sprawling ossuary in the aftermath of the atomic Third World War. While the threat of global nuclear conflict has receded for the present, Huxley’s discussion of the rapid deforestation, pollution and other acts of ecological ‘imbecility’ which preceded the self-inflicted apocalypse he describes in the novel, is still chillingly topical.

  Huxley spent most of the war years in a small house at Llano in the Mojave Desert in Southern California. In 1926 he had dismissed meditation as ‘the doze’s first cousin’, but it was to a life of quietistic contemplation that Huxley now devoted himself. This phase of his career resulted in the excellent Grey Eminence (1941), a biography of Father Joseph, adviser to Cardinal Richelieu; Time Must Have a Stop (1944), a novel set in Florence in 1929 in which, to borrow Huxley’s words, ‘a piece of the Comédie Humaine . . . modulates into a version of the Divina Commedia’; and The Perennial Philosophy (1945), a profoundly influential anthology of excerpts and commentaries illustrating what Huxley called ‘the highest common factor of all the higher religions’. He went on to say with typical humour and humility, ‘The greatest merit of the book is that about forty per cent of it is not by me, but by a lot of saints, many of whom were also men of genius.’ The Devils of Loudun, a compelling psychological study of sexual hysteria in seventeenth-century France, which was subsequently turned into a successful film, appeared in 1952. In the same way that Huxley’s astringent social satires caught the mood of the 1920s, so, in the years during and following the Second World War and the enormity of the Jewish Holocaust, his personal concern with spiritual and ethical matters and his consternation at the accelerating arms race, reflected both the tone and unease of the zeitgeist.

  Huxley also acquired new readers through his support of the marginal and unconventional, and his detractors, hitherto exercised by what they saw as his immorality or preachiness, began to pour scorn on his alleged faddism. In 1942 he published The Art of Seeing, a passionate defence of the Bates method of eye training which aroused a storm of protest from the optometrist lobby. Even more outrageous, for many, was his suggestion in The Doors of Perception (1954) and its sequel, Heaven and Hell (1956), that mescalin and lysergic acid were ‘drugs of unique distinction’ which should be exploited for the ‘supernaturally brilliant’ visionary experiences they offered to those with open minds and sound livers. The Doors of Perception is indeed a bewitching account of the inner shangri-la of the mescalin taker, where ‘there is neither work nor monotony’ but only ‘a perceptual present made up of one continually changing apocalypse’, where ‘the divine source of all existence’ is evident in a vase of flowers, and even the creases in a pair of trousers reveal ‘a labyrinth of endlessly significant complexity’. Not surprisingly, The Doors of Perception became a set text for the beat generation and the psychedelic Sixties, The Doors naming their band after the book which also earned Huxley a place on the sleeve of The Beatles’ Sergeant Pepper album.

  Maria Huxley died in February 1955, shortly before Huxley published his penultimate novel, The Genius and the Goddess, in which John Rivers recounts the brief history of his disastrous involvement, when he was a ‘virgin prig of twenty-eight’, with the wife of his colleague Henry Maartens, a Nobel Prize-winning scientist. Not for the first time, Huxley’s theme is the havoc which ensues when a man with an idealistic misconception of life born of a cloistered and emotionally deprived upbringing experiences the full, sensual impact of human passion.

  Huxley married Laura Archera, a practising psychotherapist, in March 1956. Two years later he published Brave New World Revisited, in which he surveyed contemporary society in the light of his earlier predictions. Huxley’s knack of keying in to the anxieties of the moment was as sharp as ever, and this touch is also evident in a series of lectures on ‘The Human Situation’ which he gave at Santa Barbara in 1959, published in one volume in 1977. Both books address problems which are no less pressing today, such as overpopulation, the recrudescence of nationalism and the fragility of the natural world. Huxley’s last novel, Island, was published in 1962, the year in which he was made a Companion of Literature, and the year after his Los Angeles home and most of his personal effects had been destroyed in a fire which, Huxley said, left him ‘a man without possessions and without a past’.

  Island is the story of how the offshore utopia of Pala, where population growth has been stabilised and Mutual Adoption Clubs have superseded the tyranny of the family, and where maithuna, or the yoga of love and moksha, an hallucinogenic toadstool, ensure that the Palanese have little reason to feel disgruntled, falls victim to the age-old menaces of material progress and territorial expansionism. Island is perhaps Huxley’s most pessimistic book, his poignant acknowledgement that in a world of increasing greed, mass communication, oil-guzzling transport, burgeoning population and inveterate hostility, a pacific and co-operative community like Pala’s ‘oasis of freedom and happiness’ has little hope of survival. Soon after Island was published Huxley commented that the ‘weakness of the book consists in a disbalance between fable and exposition. The story has too much weight, in the way of ideas and reflections, to carry.’ But, while some readers would agree with this criticism, for others Island exemplifies Huxley’s particular contribution to twentieth-century letters. In his early days the highbrow incarnate and a reluctant lecturer for the Peace Pledge Union, Huxley became for many a companionable polymath, a transatlantic sage at large, whose unending quest for synthesis and meaning in an ever-more perplexing and violent world provided a paradigm for their own search for peace and understanding.

  Before his eyesight was damaged, Huxley’s ambition was to specialise in the sciences, and it is significant that in his last published work, Literature and Science (1963), he pleads yet again for a rapprochement between the two cultures, arguing passionately against the contemporary stress on their dichotomy. The book begins by emphasising the wide-ranging erudition of T.H. Huxley and Matthew Arnold. Their descendant, one of the most stimulating and provocative writers of the twentieth century, proved himself a worthy inheritor of their abilities over the course of his long and varied career.

  Huxley died of cancer at his home in Hollywood on 22 November 1963, unaware that President J.F. Kennedy had been assassinated earlier that afternoon in Dallas. In 1971 his ashes were returned to England and interred in his parents’ grave at Compton in Surrey.

  David Bradshaw

  Worcester College, Oxford

  1993

  My men like satyrs grazing on the lawns

  Shall with their goat-feet dance the antic hay

  MARLOWE

  CHAPTER I

  GUMBRIL, THEODORE GUMBRIL Junior, B.A. Oxon., sat in his oaken stall on the north side of the School Chapel and wondered, as he lis
tened through the uneasy silence of half a thousand schoolboys to the First Lesson, pondered, as he looked up at the vast window opposite, all blue and jaundiced and bloody with nineteenth-century glass, speculated in his rapid and rambling way about the existence and the nature of God.

  Standing in front of the spread brass eagle and fortified in his convictions by the sixth chapter of Deuteronomy (for this first Sunday of term was the Fifth after Easter), the Reverend Pelvey could speak of these things with an enviable certainty. ‘Hear, O Israel,’ he was booming out over the top of the portentous Book: ‘the Lord our God is one Lord.’

  One Lord; Mr Pelvey knew; he had studied theology. But if theology and theosophy, then why not theography and theometry, why not theognomy, theotrophy, theotomy, theogamy? Why not theophysics and theo-chemistry? Why not that ingenious toy, the theotrope or wheel of gods? Why not a monumental theodrome?

  In the great window opposite, young David stood like a cock, crowing on the dunghill of a tumbled giant. From the middle of Goliath’s forehead there issued, like a narwhal’s budding horn, a curious excrescence. Was it the embedded pebble? Or perhaps the giant’s married life?

  ‘. . . with all thine heart,’ declaimed the Reverend Pelvey, ‘and with all thy soul, and with all thy might.’

  No, but seriously, Gumbril reminded himself, the problem was very troublesome indeed. God as a sense of warmth about the heart, God as exultation, God as tears in the eyes, God as a rush of power or thought – that was all right. But God as truth, God as 2 + 2 = 4 – that wasn’t so clearly all right. Was there any chance of their being the same? Were their bridges to join the two worlds? And could it be that the Reverend Pelvey, M.A., foghorning away from behind the imperial bird, could it be that he had an answer and a clue? That was hardly believable. Particularly if one knew Mr Pelvey personally. And Gumbril did.

  ‘And these words which I command thee this day,’ retorted Mr Pelvey, ‘shall be in thine heart.’

  Or in the heart, or in the head? Reply, Mr Pelvey, reply. Gumbril jumped between the horns of the dilemma and voted for other organs.

  ‘And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.’

  Diligently unto thy children . . . Gumbril remembered his own childhood; they had not been very diligently taught to him. ‘Beetles, black beetles’ – his father had a really passionate feeling about the clergy. Mumbo-jumbery was another of his favourite words. An atheist and an anti-clerical of the strict old school he was. Not that, in any case, he gave himself much time to think about these things; he was too busy being an unsuccessful architect. As for Gumbril’s mother, her diligence had not been dogmatic. She had just been diligently good, that was all. Good; good? It was a word people only used nowadays with a kind of deprecating humorousness. Good. Beyond good and evil? We are all that nowadays. Or merely below them, like earwigs? I glory in the name of earwig. Gumbril made a mental gesture and inwardly declaimed. But good in any case, there was no getting out of that, good she had been. Not nice, not merely molto simpatica – how charmingly and effectively these foreign tags assist one in the great task of calling a spade by some other name! – but good. You felt the active radiance of her goodness when you were near her . . . And that feeling, was that less real and valid than two plus two?

  The Reverend Pelvey had nothing to reply. He was reading with a holy gusto of ‘houses full of all good things, which thou filledst not, and wells digged, which thou diggedst not, vineyards and olive trees, which thou plantedst not.’

  She had been good and she had died when he was still a boy; died – but he hadn’t been told that till much later – of creeping and devouring pain. Malignant disease – oh, caro nome!

  ‘Thou shalt fear the Lord thy God,’ said Mr Pelvey.

  Even when the ulcers are benign; thou shalt fear. He had travelled up from school to see her, just before she died. He hadn’t known that she was going to die, but when he entered her room, when he saw her lying so weakly in the bed, he had suddenly begun to cry, uncontrollably. All the fortitude, the laughter even, had been hers. And she had spoken to him. A few words only; but they had contained all the wisdom he needed to live by. She had told him what he was, and what he should try to be, and how to be it. And crying, still crying, he had promised that he would try.

  ‘And the Lord commanded us to do all these statutes,’ said Mr Pelvey, ‘for our good always, that he might preserve us alive, as it is at this day.’

  And had he kept his promise, Gumbril wondered, had he preserved himself alive?

  ‘Here endeth the First Lesson.’ Mr Pelvey retreated from the eagle and the organ presaged the coming Te Deum.

  Gumbril hoisted himself to his feet; the folds of his B.A. gown billowed nobly about himself as he rose. He sighed and shook his head with the gesture of one who tries to shake off a fly or an importunate thought. When the time came for singing, he sang. On the opposite side of the chapel two boys were grinning and whispering to one another behind their lifted Prayer Books. Gumbril frowned at them ferociously. The two boys caught his eye and their faces at once took on an expression of sickly piety; they began to sing with unction. They were two ugly, stupid-looking louts, who ought to have been apprenticed years ago to some useful trade. Instead of which they were wasting their own and their teacher’s and their more intelligent comrades’ time in trying, quite vainly, to acquire an elegant literary education. The minds of dogs, Gumbril reflected, do not benefit by being treated as though they were the minds of men.

  ‘O Lord, have mercy upon us: have mercy upon us.’

  Gumbril shrugged his shoulders and looked round the chapel at the faces of the boys. Lord, indeed, have mercy upon us! He was disturbed to find the sentiment echoed on a somewhat different note in the Second Lesson, which was drawn from the twenty-third chapter of St Luke. ‘Father, forgive them,’ said Mr Pelvey in his unvaryingly juicy voice; ‘for they know not what they do.’ Ah, but suppose one did know what one was doing? suppose one knew only too well? And of course one always did know. One was not a fool.

  But this was all nonsense, all nonsense. One must think of something better than this. What a comfort it would be, for example, if one could bring air cushions into chapel! These polished oaken stalls were devilishly hard; they were meant for stout and lusty pedagogues, not for bony starvelings like himself. An air cushion, a delicious pneu.

  ‘Here endeth,’ boomed Mr Pelvey, closing his book on the back of the German eagle.

  As if by magic, Dr Jolly was ready at the organ with the Benedictus. It was positively a relief to stand again; this oak was adamantine. But air cushions, alas, would be too bad an example for the boys. Hardy young Spartans! it was an essential part of their education that they should listen to the word of revelation without pneumatic easement. No, air cushions wouldn’t do. The real remedy, it suddenly flashed across his mind, would be trousers with pneumatic seats. For all occasions; not merely for church-going.

  The organ blew a thin Puritan-preacher’s note through one of its hundred nostrils. ‘I believe . . .’ With a noise like the breaking of a wave, five hundred turned towards the East. The view of David and Goliath was exchanged for a Crucifixion in the grand manner of eighteen hundred and sixty. ‘Father, forgive them; for they know not what they do.’ No, no Gumbril preferred to look at the grooved stonework rushing smoothly up on either side of the great east window towards the vaulted roof; preferred to reflect, like the dutiful son of an architect he was, that Perpendicular at its best – and its best is its largest – is the finest sort of English Gothic. At its worst and smallest, as in most of the colleges of Oxford, it is mean, petty, and, but for a certain picturesqueness, almost wholly disgusting. He felt like a lecturer: next slide, please. ‘And the life everlasting. Amen.’ Like an oboe, Mr Pelvey intoned: ‘The Lord be with you.’

  For prayer, Gumbril reflected, there would be Dunlo
p knees. Still, in the days when he had made a habit of praying, they hadn’t been necessary. ‘Our Father . . .’ The words were the same as they were in the old days; but Mr Pelvey’s method of reciting them made them sound rather different. Her dresses, when he had leaned his forehead against her knee to say those words – those words, good Lord! that Mr Pelvey was oboeing out of existence – were always black in the evenings, and of silk, and smelt of orris root. And when she was dying, she had said to him: ‘Remember the Parable of the Sower, and the seeds that fell in shallow ground.’ No, no. Amen, decidedly. ‘O Lord, show thy mercy upon us,’ chanted oboe Pelvey, and Gumbril trombone responded, profoundly and grotesquely: ‘And grant us thy salvation.’ No, the knees were obviously less important, except for people like revivalists and housemaids, than the seat. Sedentary are commoner than genuflectory professions. One would introduce little flat rubber bladders between two layers of cloth. At the upper end, hidden when one wore a coat, would be a tube with a valve: like a hollow tail. Blow it up – and there would be perfect comfort even for the boniest, even on rock. How did the Greeks stand marble benches in their theatres?