Олдос Хаксли - Eyeless in Gaza

He was reminded suddenly of a passage in Lawrence’s The Man who Died , and, thankful of an excuse to interrupt for a little his vain pursuit of sleep, he turned on the light and went downstairs to look for the book. Yes, here it was. ‘As he came out, the young cock crowed. It was a diminished, pinched cry, but there was that in the voice of the bird stronger than chagrin. It was the necessity to live and even to cry out the triumph of life. The man who had died stood and watched the cock who had escaped and been caught, ruffling himself up, rising forward on his toes, throwing up his head, and parting his beak in another challenge from life to death. The brave sounds rang out, and though they were diminished by the cord round the bird’s leg, they were not cut off. The man who had died looked nakedly on life, and saw a vast resoluteness everywhere flinging itself up in the stormy or subtle wave crests, foam–tips emerging out of the blue invisible, a black orange cock or the green flame–tongues out of the extremes of the fig tree. They came forth, these things and creatures of spring, glowing with desire and assertion. They came like crests of foam, out of the blue flood of the invisible desire, out of the vast invisible sea of strength, and they came coloured and tangible, evanescent, yet deathless in their coming. The man who had died looked on the great swing into existence of things that had not died, but he saw no longer their tremulous desire to exist and to be. He heard instead their ringing, ringing, defiant challenge to all other things existing….’

Anthony read on till he had finished the story of the man who had died and come to life again, the man who was himself the escaped cock; then put away the book and went back to bed. The foam on the waves of that invisible sea of desire and strength. But life, life as such, he protested inwardly—it was not enough. How could one be content with the namelessness of mere energy, with the less than individuality of a power, that for all its mysterious divineness, was yet unconscious, beneath good and evil? The cicadas sounded incessantly, and again, at about four, the tide of cock–crowing came sweeping across the land and passed on out of hearing, towards Italy.

Life irrepressibly living itself out. But there were emblems, he reflected, more vividly impressive than the crowing cock or the young leaves breaking out from the winter fig tree’s bone–white skeleton. He remembered that film he had seen of the fertilization of a rabbit’s ovum. Spermatozoa, a span long on the screen, ferociously struggling towards their goal—the moonlike sphere of the egg. Countless, aimed from every side, their flagella in frantic vibration. And now the foremost had reached their objective, were burrowing into it, thrusting through the outer wall of living matter, tearing away in their violent haste whole cells that floated off and were lost. And at last one of the invaders had penetrated to the quick of the nucleus, the act of fertilization was consummated; and suddenly the hitherto passive sphere stirred into movement. There was a violent spasm of contraction; its smooth rounded surface became corrugated and in some way resistant to the other sperms that vainly threw themselves upon it. And then the egg began to divide, bending in its walls upon itself till they met in the centre, and there were two cells instead of one; then, as the two cells repeated the process, four cells; then eight, then sixteen. And within the cells the granules of protoplasm were in continuous motion, like peas in a boiling pot, but self–activated, moving by their own energy.

In comparison with these minute fragments of living matter, the crowing cock, the cicadas endlessly repeating the proclamation of their existence, were only feebly alive. Life under the microscope seemed far more vehement and irrepressible than in the larger world. Consolingly and at the same time appallingly irrepressible. For, yes, it was also appalling, the awful unconsciousness of that unconquerable, crawling desire! And, oh, the horror of that display of sub–mental passion, of violent and impersonal egotism! Intolerable, unless one could think of it only as raw material and available energy.

Yes, raw material and a stream of energy. Impressive for their quantity, their duration. But qualitatively they were only potentially valuable: would become valuable only when made up into something else, only when used to serve an ulterior purpose. For Lawrence, the animal purpose had seemed sufficient and satisfactory. The cock, crowing, fighting, mating—anonymously; and man anonymous like the cock. Better such mindless anonymity, he had insisted, than the squalid relationships of human beings advanced half–way to consciousness, still only partially civilized.

But Lawrence had never looked through a microscope, never seen biological energy in its basic undifferentiated state. He hadn’t wanted to look, had disapproved on principle of microscopes, fearing what they might reveal; and had been right to fear. Those depths beneath depths of namelessness, crawling irrepressibly—they would have horrified him. He had insisted that the raw material should be worked up—but worked only to a certain pitch and no further; the primal crawling energy should be used for the relatively higher purposes of animal existence, but for no existence beyond the animal. Arbitrarily, illogically. For the other, ulterior purposes and organizations existed and were not to be ignored. Moving through space and time, the human animal discovered them on his path, unequivocally present and real.

Thinking and the pursuit of knowledge—these were purposes for which he himself had used the energy that crawled under the microscope, that crowed defiantly in the darkness. Thought as an end, knowledge as an end. And now it had become suddenly manifest that they were only means—as definitely raw material as life itself. Raw material—and he divined, he knew , what the finished product would have to be; and with part of his being he revolted against the knowledge. What, set about trying to turn his raw material of life, thought, knowledge into that —at his time of life, and he a civilized human being! The mere idea was ridiculous. One of those absurd hang overs from Christianity—like his father’s terror of the more disreputable realities of existence, like the hymn–singing of workmen during the General Strike. The headaches, the hiccups of yesterday’s religion. But with another part of his mind he was miserably thinking that he would never succeed in bringing about the transformation of his raw material into the finished product; that he didn’t know how or where to begin; that he was afraid of making a fool of himself; that he lacked the necessary courage, patience, strength of mind.

At about seven, when behind the shutters the sun was already high above the horizon, he dropped off into a heavy sleep, and woke with a start three hours later to see Mark Staithes standing besides his bed and peering at him, smiling, an amused and inquisitive gargoyle, through the mosquito net.

‘Mark?’ he questioned in astonishment. ‘What on earth … ?’

‘Bridal!’ said Mark, poking the muslin net. ‘Positively première communion ! I’ve been watching you sleeping.’

‘For long?’

‘Oh, don’t worry,’ he said, replying not to the spoken, but to the unspoken question implied by Anthony’s tone of annoyance. ‘You don’t give yourself away in your sleep. On the contrary, you take other people in. I’ve never seen anyone look so innocent as you did under that veil. Like the infant Samuel. Too sweet!’

Reminded of Helen’s use of the same word on the morning of the catastrophe, Anthony frowned. Then, after a silence, ‘What have you come for?’ he asked.