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In the beginning pages of Chapter 7, Lenina is exposed for the first time to the ways of life on the Reservation Malpais. She sees old age for the first time, as opposed to life in the World State, in which, as Marx says, “Youth persists almost unimpaired till sixty, and then, crack! the end” (111). She sees infirmity and a dead dog, finding the sights “terrible” (111), and asks several times to go. She also realizes she has forgotten her soma and cannot escape the horrible things she is witnessing. This comes to a head when their guide takes them to view a violent ritual, set to drum music, involving masked men with whips, snakes, and images of an Eagle and the Christian depiction of Jesus on the cross. The ritual climaxes with the whipping (either to death or very near it) of a young boy, until he lies still and prone in the square, at which point an elder dips an eagle feather in the blood from his back and the ritual ends. Lenina exclaims that the ritual is “too awful.”
In the aftermath of the ceremony, Lenina and Bernard are approached by a white man dressed in Indian garb who speaks “faultless but peculiar English” (116). He tells them he wishes it had been him whipped in the ritual, revealing the ritual was enacted in an attempt to bring rain, and naming the images of the deities: Jesus, and the eagle Pookong. Then the man, who we will later find is named John, reveals his history, saying his mother, Linda, had been a visitor from the civilized world but had fallen and hurt herself and been abandoned by his father, Tomakin (to which Bernard thinks, “Yes, ‘Thomas’ was the D.H.C.’s first name” [118]).
John then takes them to meet Linda, whom Lenina and Bernard find repugnant and “positively [stinks] of alcohol” (119). She tells them her story: that despite the contraceptives, after she had been trapped in the Reservation, she realized she was pregnant with John. Linda says that she had a terrible time trying to maintain the values of the World State (“The more stitches, the less riches” [121]), and had few answers about the world for John:
[Y]ou have no idea how difficult that is. There’s so much one doesn’t know; it wasn’t really my business to know. I mean, when a child asks you how a helicopter works, or who made the world—well, what are you to answer if you’re a Beta and have always worked in the Fertilizing Room? What are you to answer? (122).
With this plea, the chapter ends.
In Chapter 8, Bernard asks John to tell him everything about his life that he can remember up to this moment. John obliges, beginning with his earliest memories and catching Bernard up to the present. He tells of the male visitors to his mother’s bed, especially Popé, who brings her mescal, which Linda takes as a substitute for soma. He also tells of whippings his mother received at the hands of the native women, due to her lack of skill in the necessary trades and her opposition to monogamy. Linda tries to teach him the values of the World State and succeeds in teaching him to read, though the only book she can offer is The Chemical and Bacteriological Conditioning of the Embryo. Practical Instructions for Beta Embryo-Store Workers. This book naturally holds no interest for him and he calls it a “Beastly, beastly book!” (129). Meanwhile the other kids call him and his mother names and shun them.
Finally, John finds a book left by Popé for him, The Complete Works of William Shakespeare, and is mesmerized by it: “The strange words rolled through his mind; [...] like old Mitsima saying magic [...] but better than Mitsima’s magic, because it meant more, because it talked to him” (132). He grows to hate Popé, finding the expression for his feelings in the book: “[the words] gave him a reason for hating Popé; and they made his hatred more real; they made Popé himself more real” (132). Finally, John attempts to stab Popé, which, ironically, makes Popé accept him.
He gradually learns some of the ways of the natives, including working with clay and even marrying, though his marriage is never consummated. Disallowed on the vision quest of his peers, he makes his own; at one point, he comes close to killing himself, but instead “discover[s] Time and Death and God” (136). The chapter ends with Bernard offering to take John and Linda back to civilization if he can, to which John replies, “O brave new world that has such people in it. Let’s start at once” (139).
Chapter 9 begins with Lenina, traumatized by the events so far at the Reservation, taking “six half-gramme tablets of soma,” guaranteeing her 18 hours of “lunar eternity” (140).
Meanwhile, Bernard Marx puts his plan into action, flying to Santa Fe while Lenina is out of commission and making his way through ranks of secretaries before finally getting Mustapha Mond on the line. Mond tells Marx, “Yes, I do find [Linda and John] of sufficient scientific interest” and asks that they be brought to London (141). Marx, already becoming inflated with his newfound importance, shows off for the Warden, acting as if he speaks to Mond on a regular basis.
While Bernard is away and Lenina is under the effects of soma, John sneaks into her room and goes through her things, “filling his lungs with her essential being” (143). He fondles her clothes and whispers her name with longing. Then he realizes she is actually in the room and recites poetry over her. Finally, he thinks to himself that he could easily disrobe her, before shrinking from the thought: “Detestable thought! He was ashamed of himself. Pure and vestal modesty” (145). The chapter ends with him hearing Marx’s return and hurrying out of the room to meet him.
Chapter 10 marks the return to the civilized world. The chapter opens with a description of the work within the Centre. Henry Foster and the Director enter the Fertilizing Room, with the Director telling Henry how he will make “[a] public example” of Marx “[i]n this room because it contains more high-caste workers than any other” (147). Meanwhile, he discusses his views on the relative morality of murder and unorthodoxy, concluding that the latter is infinitely worse for society than the former.
Finally, Marx arrives, and the Director makes his announcement loudly that he is shipping Marx off to Iceland. Then he asks if Marx knows of a reason why he should not carry out this plan. Marx confidently says he does, but he needs to retrieve it from the hall. He ushers in Linda, who immediately recognizes her “Tomakin” (150). The Director is horrified and calls it a “monstrous practical joke” (150). Linda responds by saying, “You made me have a baby” (151). The room falls silent at this bombshell. Then she calls in John, who calls the Director “father” (151). The chapter ends with the Director humiliated and running from the room.
These chapters represent the inciting incident of the novel. Up until this point, Huxley has been building and elaborating on the initial ground situation. There are tensions, certainly, especially in the person of Bernard Marx, but nothing has quite come to a boil until we find out, in Chapter 7, that the Director has actually begun to put his plan to transfer Marx to Iceland in motion. This becomes the particular crisis for Marx’s character.
As Chapter 7 continues, Huxley draws parallels between the rituals of the reservation and the civilized world, using Lenina as his conduit. Through this comparison, Huxley links the two societies, despite their vast differences, and asks the reader to consider the ways in which they are similar and different from the real world and the reader’s contemporary society.
Bernard Marx, while not the protagonist, exactly, becomes the catalyst character who stirs the pot and puts the other characters, who otherwise might remain stagnant, into motion, much like the character of Iago in Othello. In these pages, his ambition takes over and blinds him to the many ways this plan could easily backfire.
Throughout these chapters, Huxley gives the reader access to a point of view we otherwise could not have: what happens to a person once they are removed from their home society. Linda’s collapse, once she is removed from civilization, reveals the cracks in the foundation of the World State’s perceived stability.
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By Aldous Huxley