The Village in the Jungle by Leonard Woolf (1913)

The rule of the jungle is first fear, and then hunger and thirst. There is fear everywhere: in the silence and in the shrill calls and the wild cries, in the stir of the leaves and the grating of branches, in the gloom, in the startled, slinking, peering beasts. And behind the fear is always the hunger and the thirst, and behind the hunger and the thirst fear again.
(The Village in the Jungle, page 11)

It was a strange world, a world of bare and brutal facts, of superstition, of grotesque imagination; a world of trees and the perpetual twilight of their shade; a world of hunger and fear and devils, where a man was helpless before the unseen and unintelligible powers surrounding him.
(page 21)

They say the man first finds heaven in a woman, later in a field, and last in the temple. (p.101)

Where there is food, there is happiness.

‘The Village in the Jungle’ is a really brilliant feat of imaginative writing. I expected it to be like Kipling’s Jungle Book for adults but quickly realised it’s far more serious and intense than that. It is an unflinching and brutal depiction of the harshness and primitiveness of Singhalese peasant life. It reminded me of Chinua Achebe’s intense novels about tribal life in West Africa, Things Fall Apart and No Longer At Ease.

This is because it’s a completely unpatronising, utterly believable description of the very poorest of the poor, living a pre-industrial illiterate life in a small clearing in the primeval jungle, barely subsisting under the harshest conditions imaginable. Unlike sentimental western notions of The Noble Savage, their lives are characterised by fear, hunger, anger and violence. (Key words which recur on almost every page are evil, devil and anger.)

The novel is so fully imagined, so complete and deep and convincing, that you feel like you are there, and I got to know these strange, remote, utterly alien people far better than many of the English characters in other novels I’ve read. But Achebe started writing about 1960 whereas this novel dates all the way back to 1913, half a century earlier. The way it takes such a blunt unflinching view of ‘native’ life was pioneering in its day.

Leonard Woolf in Ceylon

Leonard Woolf (1880 to 1969) had taken the civil service exams straight after leaving Cambridge, in 1903, passed with not particularly flying colours, and was offered a post in the Diplomatic Service. His family not being affluent enough to subsidise any other career (lawyer, academic), he accepted and in October 1904 was posted to Ceylon (now Sri Lanka). Here he became a cadet in the Ceylon Civil Service, serving first in Jaffna and later in Kandy.

Woolf served in Ceylon for seven long, intense years, gaining promotion to become an assistant government agent in the Southern Province, where he administered the District of Hambantota, an area of 2,600 square kilometres with a population of 100,000 people.

Throughout his time in Sri Lanka Woolf kept a detailed daily diary which he drew on for the detail of this novel, for the stories which make up his 1921 collection ‘Stories of the East’, and in the relevant volume of his multi-volume autobiography, titled ‘Growing’, published half a century later in 1961.

In May 1911 Woolf returned to England for a year’s well-deserved leave. He quickly realised he didn’t want to go back and in 1912 resigned his post. Part of the reason was that he had proposed to his long-term friend Virginia Stephen and she had accepted him. They married on 10 August 1912, both quite old, Virginia being 30 and Leonard 31. Over the next year he continued work on this novel which he had begun in Sri Lanka and it was published in October 1913. The book is dedicated to his new wife. It would be two years before she published her first novel (‘The Voyage Out’, in 1915).

During his seven years in Sri Lanka, Woolf learned the language and travelled intensively in the regions he administered. As a magistrate he was daily called on to adjudicate disputes, often between the poorest of the poor, between illiterate villagers in remote areas. And it’s in just such a remote village, really a straggling settlement of ten meagre houses, among utterly poverty-stricken illiterate villagers, that this extraordinary novel is set.

The village in the jungle

The village is called Beddegama, meaning ‘the village in the jungle’, and Woolf immediately throws us into the harsh environment with five dense pages powerfully conveying the relentlessly dog-eat-dog nature of the all-enfolding jungle.

All jungles are evil, but no jungle is more evil than that which lay about the village of Beddagama.

Only barely do the villagers manage to scrape a living by every year cutting and burning clearings called chenas in which to plant grain and vegetables. Everything depends on the rain which only falls for a few months a year, allowing the villagers to grow just enough crops to live on for the remaining ten months. Very rarely one or other of them makes the thirty mile trek to the small town of Kamburupitiya, there to borrow more seed, buy curry stuff or clothes, at ruinous rates of interest.

But for most of the villagers the horizon of their lives is the jungle which is only with difficulty kept outside the perimeter of the village, and into which they only penetrate a mile at most, to find water.

Silindu

The central character is the bad-tempered loner Silindu. He keeps himself to himself, is slack and lazy when it comes to raising crops, prefers to go hunting in the jungle with a long muzzle-loading gas-pipe gun, lying for hours on end in the foliage near waterholes hoping to shoot deer or sambur. His aloofness leads the other villagers to call him tikak pissu meaning ‘slightly mad’. By his laziness and lack of respect he also alienates the village headman, Babehami. (Babehami is known as Punchi Arachchi meaning ‘the little Arachchi, where Arachchi means the lowest rank of headman, headman over a village.)

Slindu marries and has twin daughter

Silindu has a wife, Dingihami. He gets her pregnant and she bears twin girls, Punchi Menika and Hinnihami. Silindu is furious that his wife has borne him daughters and rushes into the hut (all the ‘houses’ are made of mud), yells at her and beats her round the head and breasts. Two days later Dingihami dies. No-one seems to blame him, no steps to punishment are taken, Instead he has his sister, Karlinahami, who lived in a house at the other end of the village and whose husband had died of fever two months before, move in to become the twins’ step-mother. They grow up with her as the only mother they’ve ever known.

The twins grow up

The years pass. Silindi ignores his daughters until they’re three and one of them comes poking around at which he sets the girl on her feet and tells her a long story of the jungle. From that moment onwards he tells them stories and legends about the jungle and its creatures. He takes them out hunting with them and they acquire more knowledge of jungle fare, more confidence in the dark undergrowth, than the other villagers, especially the girls.

Babun Appu marries daughter 1, Punchi Menika

Over ten years later, when Punchi Menika is an adolescent of 15, she comes to the notice of a young man of the village Babun Appu. He is 21 years old and has only recently, after the death of his father, moved in with his sister Nanchohami who is married to the village headman, Babehami.
and suddenly notices her budding breasts and soft skin. Babu:

was tall for a Sinhalese, broad-shouldered, and big-boned. His skin was a dark chocolate-brown, his face oval, his nose small, his lips full and sensual. His expression was curiously virile and simple; but his brown eyes, which were large and oval-shaped, swept it at moments with something soft, languorous, and feminine.

After encountering her in the jungle and, from what we can make out, forcibly having sex with her, this still isn’t enough so he tells his parents he wants to marry Punchi Menika. They tell him he’s mad because Silindu is a famous eccentric and poor. He should trek to the nearest village and find a girl with a good dowry. But Babun insists and goes to see her father, Silindu. Silndu fatalistically regards this as just the latest calamity in his life and laments that he will lose his daughter. But Punchi Menika hears everything, comes out the hut, throws herself at his feet and says she needn’t move out. Instead Babun can build his own hut within Silindu’s compound, so she’ll be his wife, but still be there for her father.

So Silindu acquiesces, Babun builds his own hut in the compound and lives there with Punchi Menika. Babun is a simple honest guy and his living there slowly dispels the bad odour surrounding Silindu. People visit and the whole family becomes more accepted into the little village community.

Punchirala fancies daughter 2, Hinnihami

Hinnihami resents her sister going over to a strange man like this but life is life. So, in her turn, she becomes the target of various proposals, chief among them from 38-year-old Punchirala, with a face ravaged by a bear, but a reputation as a witch doctor or vederala.

When Punchirala comes to ask Silindu for Hinnihami’s hand, Silindu reluctantly refuses, knowing his daughter is a wildcat who will never accept the scarred vederala. Very angry, Punchirala puts a curse on Silindu who immediately starts to sicken. When he next goes into the jungle he has a panic attack, gets lost, injures himself.

Back in his compound he sickens and weakens. When his sister, Karlinahami, begs Punchirala to stop his spell, Punchirala disclaims all knowledge and claims it is the work of some devil. There is only one cure, which is to go on a pilgrimage to the Buddhist shrine at Beragala, five days’ trek through the jungle to the East.

Pilgrimage to Beragala

And so the family group of sick Silindu, Karlinahami, Hinnihami and Babun set off on the hard journey to Beragala, a journey described in vivid detail. After a few days their path joins a wider track, and they encounter larger and larger groups of pilgrims all trekking the same way, including an old man who shares his food with them.

In Beragala

Beragala is something beyond most of their experience, a wide street lined with shops and proper houses, with temples at either end and huge crowds of pilgrims, overwhelming for people used to seeing no more than 30 fellow villagers from one year’s end to another.

But to their surprise they discover the vederala Punchirala has travelled to Beragala too, claiming to have come for the festival. In reality he has come as part of his scheme to win Hinnihami as wife. He now tells the surprised pilgrim that there is only one man who can save Silindu from the devil which is possessing him and making him ill, a sanyasi, a holy man, a Hindu seer.

So they go to see this holy man, who has an immense length of hair and is dressed in a filthy dirty gown. There’s a problem that he doesn’t speak Singhalese so they require an interpreter. There’s another problem which is that the holy man requires payment and they have little or no money. They have to cadge a rupee off Punchirala, who makes them promise to give him food in the dry season.

Long story short: the holy man chants spells and announces that the cause of Silindu’s sickness is that the family refused to marry Hinnihami to Punchirala. (Did Punchirala pay him to say so? It’s not clear.) Either the man will have to be given or the girl, meaning either Silindu will die of Hinnihami will have to be given to Punchirala (p.75).

So, very reluctantly, having finished their pilgrimage, the little team pack and leave and on their first day back in the jungle they encounter Punchirala at an agreed rendezvous, hand Hinnihami over to him. Once this disagreeable duty is performed, they simply turn and continue their 4-day trek through the jungle. And with every day Silindu recovers his health and is more or less back to normal by the time they reach the village.

Punchirala’s life with Hinnihama

What happens next, over the coming weeks and months, is that Punchirala discovers that Hinnihami is, as Silindu warned him, a wildcat who obeys nobody. She allows herself to be ‘taken’ but with utter frigidity, and spends her days mocking him, calling him devil and dog. Quite quickly he realises she is not going to be his cook and comforter (p.81). After one outburst from Hinnihami Punchirala lets her return to live in her father’s compound.

Months pass. That year there are abundant rains. Not for 40 years had it rained so abundantly and the harvest is bounteous. Punchi Menaka has had a baby who is now 18 months old. Now Hinnihami has a child (Punchirala’s child), a girl she names Punchi Nona. On the day she is born Silindu returns from the jungle carrying a baby fawn. He had shot and killed its mother for meat but couldn’t bring himself to harm the now helpless fawn. He hands it to Hinnihami as she is suckling her baby and the fawn suckles from the other breast. This feels like a departure from realism into magical realism or the realm of fable.

Thus Hinnihami’s little girl and the fawn grow up side by side, nurtured and cared for by Hinnihami. She calls the fawn Punchi Appu and cares for it as much or maybe more than her own daughter. Inevitably, the other villagers think this is strange and unnatural, although what you’d expect from the mad father, Silindu.

Disaster

The year of plenty is followed by a year of disastrous drought. The rains fail during the planting season but when they do come, bring disease. We learn that the village had a population of 41 but that no fewer than 16 villagers die of dysentery and fever. When the novel began the village had ten ‘houses’ i.e. mud huts within fenced compounds. Two had been abandoned earlier (one when Babun moved into Silindu’s compound). Now two entire families are wiped out, their compounds are abandoned, so the village is reduced to six ‘houses’.

Death of the granddaughters

Both Silindu’s grand-daughters die in the sickness. In fact it hits him harder as he’d grown to love the toddlers, than it affects the mothers.

The death of the child is what every mother must continually expect. They had seen it too long in the village to be surprised at their own suffering : the birth of children every year and then the coming of the fever to carry them off. Their grief was lightened by the feeling of resignation to the inevitable. (p.85)

Fate

A pause to say that all the villagers believe in a fate or destiny which is harsh and punitive. They have a saying about evil which comes from the jungle and repeat it whenever anything bad happens.

‘Always evil is coming into this house from the jungle…’

Silindu is particularly pessimistic. When his wife gives birth to girls, when Babun takes Punchi Menika from him, when Punchirala puts the curse on him, at more or less every event in his life Silindu bewails his harsh fate.

In addition, he doesn’t realise that the village headman, Babehami, has got it in for him, and carries out a long, underhand vendetta. Babehami never liked him but is offended when Silindu beats his wife for bearing daughters. Slyly Babehami works against him, for example refusing to loan Silindu rice to sow in the fallow season, claiming he doesn’t have enough for himself; or in the matter of Silindu’s gas-gun which Babehami reports to the authorities away in the nearest town, because Silindu needs a license for his gun but doesn’t have the money to pay for one so uses it illegally.

This vendetta of Babehami’s against Silindu adds to Silindu’s sense of an overwhelming black destiny bearing him down.

Murder of Hinnihami

Punchirala feeds the rumours about Hinnihami and her fawn. He says it is a devil and she is a devil woman which is why he kicked her out of his compound. The rumours become toxic when the headman’s little son dies suddenly, for no apparent reason, and words gets around that the boy was carrying leaves in the jungle when he encountered the fawn which bent forward to nibble them but the boy snatched them away. Rumour says the fawn and the woman then put a curse on the boy.

After much muttering and conferring in Babehami’s hut, one day Hinnihami and her fawn are ambushed on a jungle path. A mob of Babehami’s kin stone then beat the fawn, deliberately breaking its legs, then beating and stoning it more. When Hinnihami tries to intervene she is beaten, her clothes town off her to reveal her breasts, and she is dragged over to the dying fawn where they are both, eventually, abandoned.

She lies half conscious by the fawn as it slowly dies, then lies out night in the jungle chill. Next morning Silindu finds her half-delirious, and takes her back to his compound where, unwilling to live on, she dies.

Arrival of Fernando

Everyone is surprised when the headman, Babehami, arranges for an outsider known as Fernando, from the town of Kamburupitiya, to come and live on a new house built on land adjoining his compound. This man runs a boutique in the town but has also loaned money to all the villages. After the fallow year he risks losing all his loans. Instead he’s agreed a plan with Babehami, whereby the latter will assign larger than usual chenas to each villager, of four acres, but on condition they all assign to Fernando one fifth of their crops. Fernando will supervise the villagers’ work on their chenas and guarantee the return of his loans, with interest. He is accompanied by a boy servant of 8, and is regarded by all the villagers as a social superior, given the honorary title of Mahatmaya.

Fernando fancies Punchi Menika

He hasn’t been there long before sex rears its head again. Silindu’s daughter, Babun’s wife, Punchi Menika, has a ‘face and form’ more attractive than the other squalid village women, and Fernando decides to make her his. Slight problem of her husband, Babun, standing in the way. So Fernando hatches a plan. He decides to schmooze Punchi Menika’s husband, Babun, by offering him the role of gambaraya to oversee all the chenas.

Then he enacts part two of his plot: this is to approach Punchi Menika and blackmail her into having sex with him by threatening to not only take away the role of gambaraya from Babun, but to call in his debts and ruin him. Even under these direct threats, Punchi Menika refuses to give in.

Babehami and Fernando conspire

They take three steps. 1) First the headman invites Babun to his compound. This never normally happens so Babun is surprised. They amaze him by telling him that Punchi Menika came to Fernando and asked to leave her husband and become his woman. Therefore, Babehami very reasonably suggests that they let Punchi have her wish, the marriage ends, and Babun comes back to live at his (Babehami’s) compound. Babun refuses to believe it but is so simple and gullible that he is tempted, until Fernando gives the game away by bursting out laughing at the foolish look on his face. He goes home and Punchi of course confirms that it’s a lie, that it is Fernando who tried to lure her away.

2) Next Babehami and Fernando unfold another plan: they appoint an outsider over the chena which Silindu and Babun have spent several weeks clearing. When they go to see Babehami the latter tells them permits or licenses to cultivate chenas can only be given to ‘fit’ persons and neither of them is fit. This is obvious intimidation. Silindu and Babun confer and decide Babun must make the three days journey to the nearest town to present their case to the Assistant Government Agent. He hastens there but discovers the AGA is absent on his rounds and no-one can tell him when he’ll return.

Walking through the town he passes the shop of the Moorman (Muslim?) Cassim who calls him in. When Babun explains his trouble Cassim immediately sees what fernando is doing and laughs at the lengths he’s going to just to bed a village woman. For fun Cassim offers to help him and writes a petition to the government agent, which is signed and sent. Cassim tells Buban to come back to town in ten days’ time.

3) Meanwhile Babehami and Fernando cook up another plan. They put word about that Babehami’s house has been broken into and burgled. They call in the Korala, a fat , consequential, bullying man. He goes into Silindu’s compound and emerges with a bundle containing two cloths, a pair of gold ear-rings, and some other pieces of gold jewellery. They claim Babun and Silindu stole this. Then they get their goons to find in the undergrowth nearby a large box which everyone recognises as the headman’s. They have been framed for a robbery.

All this is bad but has one ‘good’ consequence which is that Silindu finally realises that Babehami has had it in for him all along. In a flash he realises the whole sequence of vengeful decisions Babehami has made against him, for years, in fact for decades. He realises the headman has been for years his implacable enemy, behind much of his long string of bad luck.

The trial

In a pretty low key way, they are ‘arrested’ i.e. the headman orders Silindu and Babun to spend the night on his verandah, then the next day they are told to accompany Babehami, Fernando and the Korala to the nearby town.

Here they stand trial in a court run and administered by the colonial authority (Britain) with a white judge.

At this point you begin to understand that this is where Woolf’s own personal experience comes in. He himself was a regional administrator and judge and oversaw hundreds of cases which consisted of petty arguments from little villages between illiterate peasants. He must have seen hundreds of cases which were just the tip of slow-burning vendettas and village feuds, just like the one this novel records.

The trial is described in excruciating detail and takes up 13 long pages. What comes over is how painfully useless the court process is. Everything is relayed to the judge through an interpreter. The innocent (Babun and Silindu) don’t have a clue what’s going on or how they’re expected to behave. The guilty (Babehami, Fernando and the Korala) are familiar with court protocol, take the stand one after the other and lie their head off, but are believed.

It’s notable that Woolf doesn’t ridicule or satirise the process. That would be an easy win. He does something subtler but much worse. He shows all the procedures being strictly adhered to and the judge having a pretty shrewd idea that something is wrong with the prosecution i.e. taking against the bad guys. But he can only act on the basis of the evidence placed before him and that is all in their favour, one eye witness after another queuing up to lie about seeing Babun break into the headman’s house then make off with the loot.

And so the judge finds Babun guilty and sentences him to six months ‘rigorous imprisonment’. (No one is charging Silindu with actual burglary and so he is dismissed without charge.)

Silindu plans revenge

Punchi Menika had been present in court throughout the trial and a fairly big plot hole is that neither Silindu nor Babun thought to call her as a witness to prove their central claim that Fernando was pursuing a vendetta against them because they refused to let him take Punchi away. After the verdict she staggers out into the street where she is joined by Silindu. He is muttering to himself and mutters and laughs all the days’-long trek back to their village.

Because at last he understands the nature of the ‘fate’ which has been doing him down and has a plan. He is a hunter, a well-known hunter, with a gas-gun.

So they all arrive back in the village. The next day Silindu goes to call on Babehami. The latter is understandably nervous about what’s happened but Silindu lures him into a fall sense of security by telling him that he now understands that the Bad Guy, the bad influence in his life for years, has been Babun Appu. Silindu goes on to say there is nothing now to stop Punchi Menika being given to Fernando. This is what Babehami wants to hear though he is still unnerved. He has to tell Silindu to slow down, that Punchi Menika can only slip into Fernando’s house at night, secretly, in order to keep up appearances.

Then Silindu says he wants to sort out the misunderstanding whereby another man has been assigned his chena. Since Babun was at fault and has been imprisoned can this not now be reversed? Again he forces the pace and wants Babehami to go with him and tell the usurper, Appu, that he’s got to relinquish the chena. Again Babehami is suspicious, he doesn’t like being rushed into anything. But on the other hand it would be better to get everything sorted as soon as possible and specially to keep Silindu onside.

So he lets himself be persuaded to set off on the long trek to the chena, during which Silindu becomes more and more excited, telling increasingly pertinent stories about how the hunters might wound and corner the old buffalo who will wait till the very last minute, when the hunter thinks he’s won, and then charge. And as Babehami finally realises something is up, he turns just in time to see Silindu racing towards him, virtually foaming at the mouth, and then shoot him at point-blank range, ripping a hole in his chest.

Silindu kicks the corpse then hurries back to the village. Here he finds Fernando in his compound and simply walks over to him with his gun levelled. As Fernando tries to duck behind the fence Silindu fires between the slats and rips his guts out.

Silindu walks calmly back to his house, neatly leans his gun in a corner, comes out again and sees the crowd gathering round the headman’s compound, before walking into the jungle and making for the track which leads to Kamburupitiya.

Walking to Kamburupitiya

Silindu doesn’t know exactly what he wants to do and Woolf shows us his thoughts, that he doesn’t realise just how much trouble he’s in. He thinks he might be able to go back to the village and live a normal life, the worst happening that the other villagers might bully him a bit. On the evening of the third day he arrives at Kamburupitiya and goes straight to the house of the local administrator, the Ratemahatmaya, a Sinhalese.

This man is fussy and nervous. At first he says it’s late but he sits up when Silindu tells him he’s committed a murder. When Silindu goes on to calmly explain that he is the murderer and has killed two men, the official is at first scared.

The light of the lamp fell upon the dark, livid face. It was the face of the grey monkeys which leap above the jungle among the tree-tops, and peer down at you through the branches; a face scarred and pinched by suffering and weariness and fear. It was as if something evil from the darkness, which he did not understand, had suddenly appeared in his quiet verandah. (p.140)

This is good, isn’t it? It reminds me of the fear expressed in many of Rudyard Kipling’s Indian stories, some of which are out-and-out horror stories.

Anyway, the Ratemaharatmaya is a nervous and ineffectual man. Not knowing what to do he officiously demands that Silindu should stand, even though he’s exhausted from trekking through the jungle for three days. When Silindu is slow to react the Ratemaharatmaya gets his servant to kick him.

After some hesitation he forces Silindu to accompany him in a bullock cart three-quarters of a mile to the residence of the white British magistrate. This is the same man who tried and sentenced Bupan. Silindu has never seen such a clean room before, full of so much furniture. The narrator explains that it’s just a cheap rug on the floor, a table with pens and papers on it, and an old bookshelf, but Silindu is dazzled by it, and in this moment the reader very vividly feels the difference between the two worlds, the urban colonial world and the incredibly primitive world of the village.

As in the courtroom scene, the magistrate is painted sympathetically. For example, unlike the Ratemaharatmaya he sees that Silindu is exhausted and lets him sit down. Still, he insists the formalities are gone through, so he thoroughly questions Silindu, who freely and openly gives a complete account of how he murdered Babehami and Fernando.

Back to Beddegama

Having done so, Silindu naively expects to be punished straightaway. He vaguely hopes that, having explained that he just wanted to eliminate the source of evil in the village and bring peace, he’ll be allowed to go back home. Instead he is, of course, consigned to a cage-like lockup overnight.

Next day a procession of the magistrate, the Ratemaharatmaya and various servants set off with Silindu on the trek back to the village, to make a formal enquiry. Here they find the two corpses, still lying untouched where they fell, examine them, make notes etc. Then the magistrate sets up base in the shade of a tree and interviews a series of witnesses. Everyone corroborates Silindu’s story but the facts were never in doubt, just how they are interpreted.

For now we see the grand design of the novel as a whole, which is to juxtapose the two completely different value systems, of town and village, of literate and illiterate, above all of colonial law and jungle culture – and observe in detail how they fail to match or comprehend each other.

The magistrate is given a speech in which he shows a surprising understanding of Silindu’s mentality. He understands that the villagers just want to be left alone to live their miserable lives in peace. In this they’re like the animals of the jungle which the magistrate hunts, something he shares with Silindu. They both know that jungle animals are dangerous when injured or cornered, as Silindu was after his family was attacked by Fernando and Babehami.

The mad old Buddhist wanderer

After the afternoon of questioning, Silindu spends the night locked up, then is taken back to Kamburupitiya, and from there sent west to Tangala. Silindu is taken there by a simple peon who loves talking. Along the way they fall in with other travellers. The first night they sleep, along with other travellers, in a shop by the roadside. There are two traders and a filthy old man, a wanderer who is generally considered mad. The peon has mocked Silindu to the other travellers but the old man sees his case is right: he was defending himself when he was attacked. That said, he is a Buddhist and keeps repeating the Buddhist dogma that all killing, of anything, is a sin, including all the animals Silindu has spent his entire life hunting in the jungle.

Suddenly something in Silindu snaps, and he throws himself at the feet of the old man saying that, Yes, yes, now he understands: all the animals of the jungle live in fear, there is no end to the killing, he thought he could find peace by killing his two antagonists but all he did was increase the killing and the fear. Surprised, the Buddhist old man tells him it is never too late to acquire merit to improve your next rebirth, tells him to spend his last days in holy thoughts and teaches him a Buddhist scripture, a sentence from the Pali to memorise and repeat.

This conversion to Buddhism is important. Maybe it allowed Woolf to make some points about what was and still is the main religion in Sri Lanka. But within the narrative it indicates a new and different attitude to his life. Previously Silindu had thought a dark fate was out to get him with evil continually coming out of the jungle and he felt beaten down and defeated by it, which led to his outbursts of anger. Now he has accepted his fate, he finally finds the peace and rest he has been seeking all his life. In a sense, the novel has a Buddhist message in how it shows that fighting back or revenge multiply the causes of unrest and disquiet. Only complete acceptance can bring real peace to the spirit.

Trial at Tangala

Sindilu is locked up in the town gaol for 3 weeks. One day he spots Babun but the latter is a changed man, sickly and yellow, his fine muscle tone wasted and all the sparkle gone from his eyes. When Silindu yells at him from his cell that he has killed Fernando and Babehima so now everything will be alright, Babun replies that he is mad, he knows he will die in this prison, nothing is alright, and he makes a point of avoiding Sindilu thereafter.

After three weeks, the date of his trial arrives and Silindu goes through the motions, once again answering what he takes to be repetitive pointless questions. His defence lawyer tries to get him off on account of his madness, but Silindu answers the questions clearly and logically, explaining how he cold-bloodedly planned the murder of the two men, and so the jury quickly finds him guilty of murder, and the judge sentences him to be hanged in two weeks’ time.

With four days left to go a smartly dressed Sinhalese official arrives at Sindilu’s cells and announces that his hanging has been commuted to 20 years hard labour, and his part of the narrative ends with a short, blunt, brutal indication of what this will mean.

A jail guard came and unlocked the cell gate. Silindu was taken out and made to squat down in the long shed which ran down the centre of the courtyard. A wooden mallet was put into his hand and a pile of cocoanut husk thrown down in front of him. For the remainder of that day, and daily for the remainder of twenty years, he had to make coir by beating cocoanut husks with the wooden mallet. (p.167)

Aftermath

When Silindu had been brought by the magistrate to the village to take part in the inquiries, he had been met by his daughter Punchi Menika, Buban Appu’s wife, the proximate cause of all the trouble insofar as it was Fernando’s infatuation with her that triggered the series of events.

She asks Silindu if it’s true that he killed Babehim and Fernando and he says yes. She says it would have been better if she had voluntarily gone to Fernando but that makes Silindu angry and he says, Never, he would never have allowed it, and she shouldn’t think like that. He tells her Babun will be released from prison in a matter of months and he will return to look after her. He tells her to wait.

After Silindu is taken away what that waiting entails is carrying on sharing the manless house with Silindu’s sister, Karlinahami. At fifty, Karlinahami is a very old woman, in terms of jungle life. Maybe it’s worth giving this description in full, because it gives a clear indication how unsentimentally Woolf describes this harsh subject matter. And how utterly convincing it is, written with all the depth of first hand experience.

Karlinahami was nearly fifty years old now, and in a jungle village a woman — and especially a woman without a husband — is very old, very near the grave at fifty. The sun and the wind, the toil, the hunger, and the disease sap the strength of body and mind, bring folds and lines into the skin, and dry up the breasts. A woman is old at forty or even thirty. No one, man or woman, in the jungle, lives to the term of years allotted to man. It would have been difficult to say whether Karlinahami looked nearer eighty than ninety, nearer ninety than a hundred. The jungle had left its mark on her. Her body was bent and twisted, like the stunted trees which the south-west wind had tortured into grotesque shapes. The skin, too, on her face and thin limbs reminded one of the bark of the jungle trees; it was shrunken against the bones, and wrinkled, and here and there flaking off into whitish brown scales, as the bark flakes off the kumbuk-trees. The flesh of the cheeks had dried and shrunk; the lips seemed to have sunk into the toothless mouth, leaving a long line damp with saliva under the nose. And under the lined forehead were the eyes, lifeless and filmy, peering out of innumerable wrinkles. The eyes were not blind, but they seemed to be sightless — the pupil, the iris, and even the white had merged — because the mind was dying. It is what usually happens in the jungle — to women especially— the mind dies before the body. Imperceptibly the power of initiative, of thought, of feeling, dies out before the monotony of life, the monotony of the tearing hot wind, the monotony of endless trees, the monotony of perpetual hardship. It will happen at an age when in other climates a man is in his prime, and a woman still bears children. The man will still help at the work in the chena, cutting down the undergrowth and sowing the crop; but he will do so unthinking, without feeling, like a machine or an animal; and when it is done he will sit hour after hour in his compound staring with his filmy eyes into nothing, motionless, except when he winds one long thin arm round himself, like a grey monkey, and scratches himself on the back. And the woman still carries the waterpot to the muddy pool to fetch water; still cooks the meal in the house. While they still stand upright, they must do their work; they eat and they sleep; they mutter frequently to themselves; but they do not speak to others, and no one speaks to them. They live in a twilight, where even pain is scarcely felt. (p.167)

The objective narrator dispassionately describes the impact of all these tragic events on the village. At a stroke the village loses one more house (reducing the number to five) and seven of its 25 inhabitants, for the headman’s wife, Nanchohami, decides to leave, taking her two children with her. Two dead, two in prison, three left.

Woolf explains how the headman’s house is ill-omened, associated with devils. No-one wanted to live there, well-made though it was. And so Woolf gives a bravura description of how the abandoned house is slowly recolonised by the jungle, low bushes taking over the fence, the walls developing holes, the branches it was made of taking root and growing, plants on the rooftiles – after three years the whole thing has reverted to the wild.

The new headman is the witch doctor, the vederala, Punchirala, the one who cast the spell of sickness on Sindilu when he refused to hand Punchi Menika over to him.

As to Punchi Menika, she partakes of the vagueness of the peasant, and so she has little or no sense of time. She was told to wait for Babun Appu to be freed but doesn’t know how to count time and so when to expect his return. They all hear the news that Sindilu’s sentence was commuted but all ‘life imprisonment’ means to her is that she’ll never see him again, so he drops out of her life and thinking.

Instead she has to work like a dog, scavenging roots and berries from the jungle in the fallow season, working on other people’s chenas and living on charity. But she hopes that Babun Appu will return and the evil will end, she will have closure and peace. She and the villagers debate, sometimes bad-temperedly, whether the six months have passed or not.

Eventually Punchi Menika decides she must find out for herself. Punchirala explains that she will have to go to the prison which is in Tangalla. First she must do the two-days’ walk along a trail to Kamburupitiya, and then join the bigger road which heads west to Tangalla. So Punchi Menika makes some kurakkan cakes and wraps some uncooked grain, and sets off.

The path to Kamburupitiya is alright, she’s used to it, but she hates the wide straight road to Tangalla, packed with carts and bullocks and traders. She is terrified of the strange villages she passes through and feels all the strangers are looking and laughing at her. She arrives in Tangalla on market day which feels like chaos to her, stumbles through the tangle of streets to arrive in the market place at its busiest, before felling to the hill on the outskirts of town.

There’s one big building in isolation at the top of the hill. In a consciously artistic passage Woolf describes how Punchi Menika goes to the top of the hill and there finds an exhausted old man tending a pathetic herd of five cows. He confirms that the building is the prison but warns her, in heavily fatalistic tones, that nobody ever comes out, especially if they come from a village such as hers (and his, he originally came from a village not far from Beddegama). When she tells him she’s come to discover the fate of her husband Babun Appu, the old man says he’ll be dead.

She taps on the huge door of the prison but so diffidently that the sound doesn’t carry inside then sits down with vast resignation. Hours later a guard opens the gate and sees her. She asks to know the fate of her husband. He, like all low ranking officials, demands money but she pleads she is far too poor to have any. So the guard tells her, yes, he knew the man Babun, and he died two months earlier.

Punchi Menika is too tired and fatalistic to cry and beat her breast, She just walks away, down the hill to where the old man is sitting and confirms he hunch that her man is dead, then she sets straight off to walk back to her village. There she will be safe and have peace.

The end

Two years pass. The rains fail, the crops fail and more people die or move away. Silindu’s sister, Karlinahami, fades and dies. After two years there are only two houses left, one containing just Punchi Menilak and the other belonging to the vederala Punchirala. No-one bothers to visit the village any more, and the track to it from the outside world itself grows over. The jungle, described at such length with such power in the opening pages, is reclaiming its own.

The narrative picks up speed, covering more time from a detached distant point of view. Woolf describes how Punchirala grows old and sickly, eventually too old to care for himself and moves into Punchi Menilak’s hut. Now she has to forage for two, since they don’t have the strength to clear chanaks any more and, anyway, the rains keep failing.

Instead of being grateful Punchirala, now an old man in his 40s, becomes more spiteful and hateful with age. Hunger and fever eventually give him release.

And then, on the last two pages, the jungle surges forward to reclaim its own, the ceaseless plant life, bushes and trees moving right up to the perimeter of her compound, then over it and up to the door of her hut.

In an ending which feels like a fairy tale or a legend, but without any sentiment, Punchi Menilak becomes one with the beasts of the jungle. Her feeble foraging expeditions no longer scare the wild pigs or deer. When she was small, Sindilu had told her that you have to live many years before you understand the beasts of the jungle. Now she understands them. She has become one of them.

Perpetual hunger wastes her away. Eventually, in her last few days, she is bedbound with fever. The fire between its three stones which has burned for generations goes out. One night, in her last moments, she wakes from fever to see two small eyes shining in the doorway. Suddenly terrified she calls out to her long-distant father that the devil has come for her, Save me, save me!

But as Punchi Menilak falls backward the animal moves through the doorway into her hut. It is a wild boar and it closes in. The last sentence reads:

As she fell back, the great boar grunted softly, and glided like a shadow towards her into the hut.

I assume the boar is going to eat her, possibly while she is still conscious. The circular shape of the narrative, returning here at the end to the triumph of the all-conquering jungle which was so extensively described at the start, now that the story has dwindled down to one last human survivor on the brink of being extinguished, has a fairy tale feel. But it is not a fairy tale for children.


Descriptions of village people

The spirit of the jungle is in the village, and in the people who live in it. They are simple, sullen, silent men. In their faces you can see plainly the fear and hardship of their lives. They are very near to the animals which live in the jungle around them. They look at you with the melancholy and patient stupidity of the buffalo in their eyes, or the cunning of the jackal. And there is in them the blind anger of the jungle, the ferocity of the leopard, and the sudden fury of the bear.

People who live in towns can hardly realise how persistent and violent are the desires of those who live in villages like Beddagama. In many ways, and in this beyond all others, they are very near to the animals; in fact, in this they are more brutal and uncontrolled than the brutes; that, while the animals have their seasons, man alone is perpetually dominated by his desires. (p.48)

The minds of most villagers are extraordinarily tortuous and suspicious.

Why I write summaries

I give such detailed summaries of the novels I read for two reasons. 1) As notes to myself about what happens and what I found noteworthy. 2) Because just using the generic terms we have to describe books, such as ‘realist’ or ‘sentimental’, in a general description, is always inadequate. Giving a synopsis of the plot is the best way to convey the complex reality of engaging with a long narrative, much more effective than stock phrases. And in many cases a full summary of the plot shows that the standard descriptions are actually wrong.

Plus 3) I do summaries because they allow me to record my reactions to narratives as they unfold in real time – reactions of surprise or excitement or boredom – and some readers have commented that they enjoy following me on this journey of discovery and understanding rather than reading the flat factual summaries you can get on Wikipedia or Sparks Notes. Wikipedia summaries are never shocked or surprised but I frequently am, as well as delighted, bored, irritated and so on. I record my honest responses. Sometimes, later, on reflection, I moderate or even retract my opinions, but the summary remains of my initial responses and some readers find that useful.

Anyway, this summary is designed to be 1) helpful for anyone who’s never read and is never going to read ‘The Village in the Jungle’, and 2) to give a really detailed sense of what the book is about.

Glossary

I make glossaries of unusual words I encounter in books partly for their own interest, but also because odd or unusual words shed light on a text from a different angle. They offer a kind of different route into and through a text. They are like threads in a complicated tapestry, gleaming for a moment, linking disparate moments; especially in a novel like this which is trying to inhabit a completely different culture, with its own language, and so uses them very freely.

Part of the verisimilitude of the novel is Woolf’s concern not just to capture customs, modes of life and speech of his Sri Lankans, but to use their own terminology. In fact the book contains numerous footnotes, one every few pages, giving the meaning of the many native words he deploys (most but not all in Sinhala) as well as explaining other factual elements, such as the native titles given to different ranks in the social hierarchy, the difference between Tamils and Sinhalese, the likely origins of different religious rituals and so on. It kind of overflows with authenticity.

  • Aiyo! – common exclamation or cry
  • amma – mother
  • Appochchi – Father
  • chatty – earthenware bowl for carrying water
  • chena – patch of jungle cleared and sown
  • dagoba – the shrines built by kings long ago to hold the relics of the Lord Buddha
  • gama – village, hence Beddegama, ‘the village in the jungle’
  • gambaraya – oversees the cultivation of rice fields for their owners
  • ge – house
  • goiya – caste of cultivators
  • Kachcheri – government offices
  • kapurala – persons who perform services in temples
  • kunji – rice gruel
  • kurrakan – a grain
  • punchi – little
  • mudalali – rich trader
  • poya day – day of the change of the moon, kept as a holiday
  • Ralahami – respectful form of address
  • Rodiyas – lowest Sri Lankan caste
  • sanyasi – Hindu holy man
  • veddas – aboriginal inhabitants of Sri Lanka before the Singhalese arrived; a term often associated with devils and used as an insult
  • vederala – native ‘doctor’
  • yakko – male devil, common insult
  • yakkini – female devil, common insult

Thoughts

‘The Village in the Jungle’ won very good reviews, not only in Britain but also in Sri Lanka, where colonial officials testified to its accuracy and the island’s small literary community recognised a milestone account of their own culture.

As the years went by Woolf was delighted when it came to be a set text in Sri Lankan schools. In her biography of Leonard Woolf, Victoria Glendinning describes it as ‘a foundational novel in the Sri Lankan literary canon’. Christopher Ondaatje in his Afterword says that it ‘has become an essential part of the literary culture of Sri Lanka’.

Part of what made it so unique is the way it is written entirely from the native rather than the colonial point of view. My summary makes that pretty obvious without needing much additional comment. Various blurbs describe how the British colonial system is not directly criticised but just shown to be largely irrelevant to, and at odds with, the actual lives and values of the locals.

The main and obvious comment is how amazingly authentic it appears. It’s a miracle of imaginative projection. There isn’t a single false note. You are utterly transported into the mindset of the jungle, the village and its illiterate peasant inhabitants, in all the superstitious wretchedness of their conditions and lives. It’s an absolutely amazing achievement.


Credit

‘The Village in the Jungle’ by Leonard Woolf was published by Edward Arnold in 1913. Page references are to the 2008 Eland Publishing paperback edition, though the text is freely available online.

Related link

Related reviews

Leonard Woolf: A Life by Victoria Glendinning (2006)

Leonard and Virginia were agreed that his chief fault was cowardice, and hers was snobbery.
(page 151)

‘If it were not for the divine goodness of L. how many times I should be thinking of death.’
(Virginia Woolf diary 28 May 1931, quoted p.291)

Having read most of Virginia Woolf’s adult work, why read a biography of her husband, Leonard, and not her?

1) Because I’d had enough of Virginia: the essays finished me off, my cup overflowed with Woolf style, snobbery and delirium. 2) I’d learned most of the important facts about her life from the short biographies and notes in each of her novels, and the essays. 3) These notes sometimes referred to books by Leonard, notably a book he wrote called Quack! Quack! mocking the 1930s dictators, Mussolini and Hitler, which intrigued me. He wrote two novels, over 15 books of political science, was a committed socialist, literary editor, publisher, and wrote six volumes of autobiography. Does anyone ever read these? No.

So 4) Leonard is the underdog. The critical industry around Woolf is now mountainous – as Glendinning puts it, ‘There is a small mountain of books and articles on the life and work of Virginia Woolf’ (p.502) – and will only increase year by year. She is a patron saint of feminist writing, as iconic as fellow feminist saints Frida Kahlo and Sylvia Plath. There are lots of biographies of her, hundreds of books and tens of thousands of critical essays about her writing. But what about the mystery man who loved and supported her throughout the years of her great achievements, who tried to manage her recurring bouts of mental illness, who co-founded and ran their famous Hogarth Press? Let’s find out.

Jewish

Woolf was Jewish. He came from a large and extensive Jewish family. I enjoyed Glendinning’s handy summary of the history of the Jews in England, their slow liberation from various legal and customary restrictions during the nineteenth century, and then the transformation in the size of the Jewish population and in attitudes towards them triggered by the mass immigration of Jews from Russia in the 1880s and ’90s.

This more than quadrupled the size of the Jewish community in England and, because so many of them were very poor, from peasant communities, and often settled in the slummiest parts of the East End, it was this mass influx which gave rise to the casual antisemitism you find (distressingly) in so many Edwardian and Georgian writers (Saki and D.H. Lawrence spring to mind. The fact that Virginia includes antisemitic comments in some of her novels, and was regularly casually antisemitic in her letters and diaries – ‘I do not like the Jewish voice, I do not like the Jewish laugh,’ (p.189) – requires a separate explanation).

Father

Woolf was born in London in 1880, the third of ten children of Solomon Rees Sidney Woolf (known as Sidney Woolf), a barrister and Queen’s Counsel, and his wife Marie, maiden name de Jongh). Both parents were Jewish, and from extended families. This is why Glendinning needed four pages to depict the full, extended family trees of both parents. At various points, family members are quoted jokingly referring to it as ‘the Woolf pack’. From time to time grown-up Leonard, feeling sorry for himself, referred to himself as ‘a lone Woolf’.

The family lived at 101 Lexham Gardens off the Earl’s Court Road. The household was:

an example of a typical, well-to-do Victorian way of life, underpinned by an unquestioned social hierarchy and set of values. (p.13)

As a young man Leonard was conscious of ‘the snugness and smugness, snobbery, its complacent exploitation of economic, sexual and racial classes’ (quoted p.15).

We are told all kinds of things about Sidney Woolf but the single most important fact is that he died in his prime, in 1892, aged 47 (p.23). He had earned a lot as a lawyer and that income ended overnight. Now relatively impoverished his widow, Marie, was fortunate enough to have a legacy to live off. She hung on at Lexham Gardens for two years then moved the family to a smaller house further out of town – 9 Colinette Road, off the Upper Richmond Road in Putney.

School

After prep school, Leonard was sent to the prestigious St Paul’s School in west London. Lots of anecdotes, prizes and whatnot, but the important thing is that it was as a slight, shy, Jewish teenager that he developed what he called his ‘carapace’, the protective shell he was to deploy for the rest of his life.

Trinity College, Cambridge

In 1899 he won a classical scholarship to Trinity College, Cambridge. Glendinning vividly paints how he encountered a small group of fellow undergraduates who became soul mates, including the flamboyant Lytton Strachey and the hulking great Thoby Stephen, nicknamed The Goth, son of the biographer Sir Lesley Stephen and brother of the sisters, Vanessa and Virginia Stephen, the second of which Leonard was, of course to marry. But Strachey was the man. Before he’d arrived at Cambridge Strachey was a fully-formed individual with outrageous views and a particular way of speaking which influenced all his friends. Leonard became closer to Lytton Strachey than anyone else in the world, calling him ‘the most charming and witty of human beings since Voltaire’ (p.189).

I tend to think of E.M. Forster as being an old man, but he was actually a year younger than Leonard and they got to know each other at Cambridge.

Leonard was elected to the elite discussion society called The Cambridge Apostles and it is fascinating to learn the rules of this elite club and the kind of topics they discussed. When I was a sixth-former I read A.J. Ayer, learned about Logical Positivism, and went on to read Wittgenstein, all of which convinced me that talk of Beauty and Love and Truth and God is enjoyable, entertaining but ultimately meaningless.

More precisely, they may have a psychological importance and impact on the people who discuss, write and read about such topics, but they don’t really relate to anything in the real world. They derive from a misunderstanding of language. Because we talk about a good meal, a good person and a good day, it’s easy to be deluded into thinking there must be something they have in common. Plato started the ball rolling by writing dialogues in which Socrates and his followers endless debate the True Nature of The Good. Two and a half thousand years later, clever undergraduates at Cambridge were doing just the same.

I follow Wittgenstein in believing there can be no answer to these kinds of questions because they are non-questions based on a misapplication of language. Viewed from a correct understanding of language i.e. that language consists of a vast number of language games – then any given use of language may or may not be appropriate to the vast number of language games people continually play, invent and evolve and self-important Oxbridge discussions of these great big concepts simply take their place among myriads of other linguistic interactions.

Anyway, all this was to come. For the time being these clever young men thought Truth and Beauty were excellent subjects to write long papers about and present at gatherings of like-minded chaps who all considered themselves part of a literally self-selecting intellectual elite, the Apostles. Members of the Apostles included Leonard, Strachey, E. M. Forster and a year or so later, John Maynard Keynes. Thoby Stephen (his future wife’s brother) was friendly with the Apostles, though not a member himself. What comes over from Glendinning’s comprehensive accounts of these meetings and discussions is how absolutely irrelevant everything they discussed is to us today. Here are the dates of Leonard and significant contemporaries:

  • E.M. Forster b. 1879
  • Lytton Strachey b.1880
  • Thoby Stephen b.1880
  • Leonard Woolf b. 1880
  • Clive Bell b.1881
  • John Maynard Keynes b.1883

G.E. Moore

All of them were deeply in thrall to the moral philosopher George Edward (G. E.) Moore (1873 to 1958), himself an older member of the Apostles. They were still undergraduates when Moore published his influential book, Principia Ethica, in 1903, which was concerned with that age-old problem, What is the good? Moore decides that ‘the good’ is ultimately unknowable, so that:

By far the most valuable thing, which we can know or can imagine, are certain states of consciousness, which may roughly be described as the pleasures of human intercourse and the enjoyment of beautiful objects.’ (p.63)

1. The pleasures of human intercourse and 2. the enjoyment of beautiful objects. Friends, lovers and art. Or, as Wikipedia summarises it:

that the summum bonum lies in achieving a high quality of humanity, in experiencing delectable states of mind, and in intensifying experience by contemplating great works of art,

Moore’s conclusions led his book to be treated as a kind of Bible by the network of friends which came to be known as the Bloomsbury Group, validating their belief that human relationships are what count most: Love and Beauty. Sounds like Keats, doesn’t it, from almost a century earlier? Glendinning quotes John Maynard Keynes’s extravagant response to Moore’s theory: ‘It seemed the opening of a new heaven on a new earth’ (p.64).

The thing to understand is that the younger generation experienced this as a tremendous liberation from the oppressive burden of Victorian beliefs in duty and honour and nation and empire and queen and country and all the rest of it. For believers like Leonard the book stripped away centuries of oppressive religious beliefs, shedding the calm light of common sense on the agonising questions of how to live and what to believe.

‘Isn’t that the supreme, the only thing – to be loved.’ (Strachey, quote p.98)

But there were plenty of critics who mocked these earnest young believers. Glendinning quotes Beatrice Webb’s shrewish view that the book had little or no value and simply gave the young generation who worshipped it ‘a metaphysical justification for doing what you like’ (p.65).

Glendinning herself criticises the Principia because:

  1. Its unquestioning definition of The Beautiful was heavily Victorian and becoming out of date as the new aesthetics of the 20th century kicked in
  2. Moore’s idea of the good life was very passive and quiescent i.e. simply ignored the active life of politicians, engineers, administrators, people who did things. It was a privileged academic’s conclusion that the best possible way of life was… to be a privileged academic.
  3. No sex please, we’re British: Moore’s ‘asexual mind-set seemed to preclude the “intrinsic value” of any “state of consciousness” elicited by anything more urgent than affection’ (p.63). In other words, Moore’s was a very pallid, underpowered, sexless view of human emotions.

Choice of career and the Civil Service exam

Woolf was awarded his BA in 1902 but stayed on at Cambridge for another year to study for the Civil Service examinations which he took in the summer of 1904. He got a low pass, 69th in the list, and was offered a job as an imperial administrator in Ceylon. First he went the round saying goodbye to his uni friends and this included dinner at the Stephens new house. Sir Leslie Stephen had recently died (February 1904) and his children had moved out of the gloomy family house in Hyde Park Gate to a roomier lighter one in Bloomsbury. Visiting his friend Thoby (the Goth), meant meeting the two beautiful sisters, Vanessa and Virginia. Glendinning points out that the latter was still recovering from the nervous breakdown triggered by her father’s death, one of what was to become a string of breakdowns and mental health problems. During this breakdown she had made the first of several suicide attempts (p.129).

Ceylon

Woolf was in Ceylon for 7 long years, 1904 to 1911. Glendinning makes the point that he met hundreds of native Sinhalese and Tamils but never became friendly with one of them. He liked Ceylon, some of the scenery was breath-taking. He wrote that the jungle:

‘is a cruel and dangerous place, and, being a cowardly person, I was always afraid of it. Yet I could not keep away from it.’ (quoted p.109)

, but he became an increasingly conflicted imperialist. As he was slowly, systematically promoted, he found himself adjudicating law cases and arguments and realised the only thing to do was be as strict and impartial as possible. At the same time he came to hate the impact many imperial laws and restrictions had on the natives.

Glendinning gives a vivid and fascinating account of all this, based on the twin sources of the official diary he kept of his duties, along with the many letters he exchanged with his friends back in England, Thoby, a friend called Saxon but above all Lytton Strachey.

He lost his virginity to a Singhalese woman and seems to have had occasional sexual encounters, but didn’t keep a native mistress as many other young male imperial administrators did.

The conversation of whores is more amusing than the conversation of bores.

The correspondence with Lytton back in England, in Cambridge, is extraordinarily candid about sex. Lytton deploys what he himself calls ‘the dialect of their intimacy’ (p.146). Lytton was a promiscuous homosexual who needed to be falling in love with new young men all the time. Glendinning quotes liberally from his letters which depict not just his sex life, but the sex lives of those in their set or circle, including Duncan Grant, Clive Bell and Keynes. For example, where he explains that he is having an affair with Duncan Grant, who is also sleeping with Keynes. Lytton and the others delighted in using the word ‘copulate’, in a self-mocking tone.

‘I copulated with him [Duncan] again this afternoon, and at the present moment he is in Cambridge copulating with Keynes.’ (p.115)

As always, it’s the promiscuity of gay men which staggers me, compared with the, as far as I can tell, complete chastity of their female contemporaries, specifically Virginia and Vanessa.

A note that Leonard’s sister, Bella, came out to Ceylon in 1907. She married a colonial administrator, Robert Heath Lock, Assistant Director of the Peradeniya Botanical Gardens, near Kandy in 1910. She wrote children’s books and the first tourist guide to Ceylon. She was one of many voices advising Leonard to get married. She merits a Wikipedia page of her own.

The Longest Journey

While Leonard was in Ceylon, his friend E.M. Forster published an autobiographical novel, The Longest Journey which describes the coming-to-maturity of young Frederick ‘Rickie’ Elliott, including lengthy descriptions of his time as an undergraduate at Cambridge. Critics think the character of Stewart Ansell, the clever student which Rickie’s and their circle look up to, is at least partly based on Woolf. Certainly the flashy pseudo-philosophical conversations at Cambridge which the novel opens with, are based on The Apostles. Woolf and Strachey both hated it.

Back from Ceylon

After seven years service Leonard was given an extended leave to return to England. Glendinning quotes many of the colleagues and managers in the Colonial Service who advised him to get married. it’s interesting to read the opinions of quite a few contemporaries all advising that marriage is the best thing or only thing which a young man can do to acquire focus and purpose in his life. ‘Marriage was the only way forward’ (p.120).

We know from their letters and diaries that it was Lytton who first proposed to Virginia, in a panic that she might accept (p.114). You have to have followed the text quite closely to understand why this flamboyant queer would even consider such a mad move in the first place. She sensibly turned him down.

Virginia’s character As the focus of the story turns towards Virginia Stephen, Glendinning gives a useful profile and description of her (pages 128 to 130). The bit that stood out for me was the notion that her mother was aloof and distant, so that the girl Virginia hardly ever had time with her alone.

In adolescence and beyond, she became emotionally attached to older women. (p.128)

Aha, I thought – this sheds light on the warmth and fondness for mother figures and older women which you find in her fiction – Betty Flanders, Clarissa Dalloway, Mrs Ramsay, Lucy Swithin.

Virginia’s physicians We learn about the wonderfully named Dr Savage, the physician treating her mental illness, and that he had treated her father for depression, and one of her cousins, who ended up committing suicide. Also, we learn that her sister, Vanessa, was also prey to anxiety and depression. She had her own ‘nerve doctor’, Dr Maurice Craig of 87 Harley Street. So was it genetic?

Brunswick Square The Stephens children moved again, to 38 Brunswick Square, and invited several friends to move in and take rooms. Among these was Leonard who moved in on 20 November 1911. Their wooing was slow and painful.

The Aspasia Papers Constant company led Leonard to fell deeper and deeper in love with the beautiful, mercurial, charismatic Virginia, who he came to nickname Aspasia. This was the name of the wife of Pericles (495 to 429 BC), leader of Athens during its so-called Golden Age. He wrote descriptions of her and these expanded to become sketches of the entire social circle or set, all under pen-names, eventually called the Aspasia Papers. The whole gang he joking referred to as The Olympians.

Leonard proposes to Virginia On 10 January 1912 he proposed to her. This upset her so much she took to her bed. But over the following weeks he maintained his suit and the great day came on Wednesday 29 May when she acknowledged the loved him. They told the gang who reacted in different ways. Rupert Brooke claimed it was Leonard’s sexual know-how that got her. He described her eyes lighting up when Leonard described having sex with prostitutes in Ceylon. Put simply, he was the only man she knew who wasn’t gay and had had sex. With a woman!

He was 31, she was 30, both getting on a bit.

Quits the Colonial Service The Colonial Office required him to end his leave and return to Ceylon by May at the latest but Leonard realised he couldn’t go back, and after some surprising shows of flexibility by Whitehall, he eventually resigned his position. Now what was he going to do? He was writing a novel and had written some short stories, but hadn’t made any money from them.

Wedding They were married on Saturday 10 August 1912 at St Pancras Registry Office, a very small low-key affair. As Glendinning puts it:

Leonard and Virginia were agreed that his chief fault was cowardice, and hers was snobbery.
(p.151)

And both faults lay behind his failure to invite his mother to the wedding. Not being invited to the most important day of a son for whom she had made such sacrifices as a single mother deeply hurt her.

Sex

Glendinning (like all their friends) moves onto the subject of sex. Virginia seems to have got to the ripe old age of 30 without every experiencing sexual feelings. This is what you’d deduce from her novels and essays which have a kind of hallucinatory sexlessness. So she didn’t have a clue and he wasn’t savvy enough to be a teacher. He’d only slept with a few Singhalese prostitutes and prostitutes are 1) experienced and 2) compliant. Apparently when Leonard went to make his move, Virginia became increasingly anxious and over-excited in the way which preceded her breakdowns so he had to desist. Permanently.

Glendinning cites a letter exchange of 1933 with Ethel Smyth the feminist composer, where they talk about a news story that young women are having operations to break their hymens ahead of getting married, and joke about going to have the operation themselves. Woolf was 51 and apparently serious. Glendinning concludes from this and plenty of other evidence that Leonard and Virginia never had penetrative sex, so the marriage was never consummated in the normal way. Within a year they took to sleeping in separate rooms and never again slept together.

Events

Breakdown and suicide attempt After the marriage Virginia’s anxiety, nerves and depression grew worse. She became extremely anxious about the likely reception of her first novel, ‘The Voyage Out’. They went to the country hotel to celebrate the first anniversary of their honeymoon but it was a disaster. Virginia had high anxieties about food and refused to eat. Back in Brunswick Square, unattended for a few hours, she took an overdose of veronal (100 grains of veronal) sleeping pills. Prompt action by Keynes’s brother, Geoffrey who was staying in the house, and a stomach pump, saved her life but this necessitated a round of carers, nurses, consultations with the three physicians now treating her.

The Village in the Jungle In the middle of all this Leonard’s first novel, The Village in the Jungle, was published to good reviews. It’s set in Ceylon but not among the white ex-pat and colonial community, instead it entirely habits the minds of poor Singhalese villagers. And it’s written in what, for the times, was very plain factual English, what Glendinning calls ‘spare and unmannered’. Woolf’s old boss, Sir Hugh Clifford, wrote that:

‘Your book is the best study of Oriental peasant life that has ever been written, or that I have ever read.’ (p.168)

It’s available online and I’ve read and reviewed it for this blog.

Virginia Woolf was five feet ten inches tall. She had a ‘cut glass accent’ (p.299).

The Women’s Co-operative Guild The misery with Virginia lasted for months. Throughout this period Leonard became involved with the Women’s Co-Operative Guild, led by its young and energetic president, Margaret Llewelyn Davies. He went to meetings and the annual conference and write articles to promote their work.

He was by this stage writing lots of articles and reviews for a variety of journals, including the New Statesman.

Exempted from war service When the war came the army was at first fuelled with volunteers. The Military Service Act of 1916 widened the age of conscription to all men aged between 16 and 41. Leonard was 35 but underweight and anxious, with a permanent tremor in his hands. In the next three years he underwent three medical examinations but each time presented a letter from his doctor exempting him, predicting that if he were conscripted he would have a physical and mental breakdown within months.

The Fabian Society As well as the Women’s Co-Operative, Leonard had been collared by Sidney and Beatrice Webb, leading lights of the Fabian Society, who were always recruiting likely young chaps for their cause. Sympathetic to gradualist socialism based on facts and figures, Leonard was commissioned to research and write various reports. Thus in 1916 was published the result of extensive researches, his International Government. The book’s central proposal was for an international agency to enforce world peace, and he went on to join a number of the organisations lobbying for a League of Nations to be set up, becoming friendly with the genial H.G. Wells in the process.

Labour Party Leonard joined the Labour Party and helped research and write policy papers. Women’s Co-Operative, League of Nations charities, Fabians and Labour, he wrote research papers, pamphlets and books for all of them. His next book was the thoroughly researched Empire and Commerce in Africa.

1917 Club As a left-winger Leonard welcomed the Russian Revolution. As promptly as December 1917 he helped set up the 1917 Club in Soho as a discussion forum.

The Hogarth Press In 1917 the couple bought an old printing press for £19 and set it up on the dining room table of Hogarth House in Richmond and taught themselves how to use it, to print pages and stitch them together into books. Their first publication was Two Stories, one by Leonard, one by Virginia. Hers was The Mark On The Wall, a free-associating flight of fancy. It was her first published story. His old friend Lytton Strachey immediately saw it was a work of genius. But as Virginia’s confidence grew, Leonard’s shrank. He had published two novels but began to lose faith. He was happier writing factual books.

Mark Gertler, Lady Morrell, Katherine Mansfield They make friends with Mark Gertler, self-obsessed Jewish painter and lover of Dora Carrington. At Garsington Manor, home of Lady Ottoline Morell, they meet the New Zealand short story writer Katherine Mansfield and her husband, the editor John Middleton Murray. They agreed to published Mansfield’s 68-page story The Prelude on their press

Leonard produced another book, Co-operation and the Future of Industry and agreed to edit a journal called International Review. The publishing sensation of 1918 was his old friend, Lytton Strachey’s debunking work of biography, Eminent Victorians.

In the war one of Leonard’s brothers, Cecil, was killed and one, Philip, badly wounded.

Recap When the war ended Glendinning summarises that Woolf had established himself as a documentary journalist and political propagandist, an experienced public speaker and author of distinguished books, as well as a seasoned book reviewer, and publisher in his own right. He was a behind-the-scenes figure in the growing Labour Party and was offered a seat to contest as an MP but, after some hesitation, turned it down.

James Joyce In April 1918 Harriet Weaver, patron of The Egoist magazine, approached them with the unfinished manuscript of James Joyce’s Ulysses but they had to turn it down. Far too big for their expertise, it was rejected on the grounds of obscenity by the two commercial printers they approached. Obscenity was Virginia’s central objection to Joyce, see her essay Mr Bennett and Mrs Brown (1923). She couldn’t get past her snobbish aversion to his references to peeing, pooing and the male anatomy. (The book’s central character, Leopold Bloom, has a bath and idly watches his willy floating in the water.) In her own fictions, almost all references to the body, let alone sex (God forbid) are rigorously excluded, which helps to give them their strange, bloodless, ethereal character.

Woolf’s problematic reaction to Joyce (admiration, envy, rivalry, disgust at his physicality) are explored in two excellent essays by James Heffernan:

T.S. Eliot Conversation with Weaver turned to her other protegé, T.S. Eliot, who they invited to tea to discuss whether he had anything to publish. As a result they published seven of his poems in a small edition of 140 in November 1919. Initially stiff and inhibited, Eliot became friends with Virginia who referred to him, unpretentiously, as Tom. He, like Leonard, was to become carer to a mad wife. He was six years younger than Virginia (born 1888 to Virginia’s 1882). (Later Glendinning wryly notes that ‘Eliot continued to consult Leonard as an expert on mad wives,’ p.265. Ten years later they could have both helped Scott Fitzgerald with Zelda.)

Monk House In 1919 they were meant to go down to Cornwall to join the ménage which had been set up by D.H. Lawrence, his wife Frieda, Middleton Murray and Mansfield – but never did. They had been used to a place in the country named Asheham House but it was sold by the owner. They looked around and settled on Monks House in the village of Rodmell in Sussex. They paid £580 plus £120 for the freehold. This is now a National Trust property. When they moved in it had no running water, electricity or toilet facilities. These two highbrows put up with conditions which would nowadays as unfit for human habitation. Leonard became addicted to working in the garden and had to be dragged away to take Virginia for constitutional walks.

Back in London they bought a bigger press and began to consider the Hogarth Press as a commercial venture. They published Virginia’s story, Kew Gardens. It was 1919 the year of the Paris Peace Conference and Leonard nearly went. They printed Leonard’s Three Tales from the East with a cover by Dora Carrington, to very positive reviews.

Friends’ success Lytton had become a famous name with his Eminent Victorians and Keynes became famous for writing a scathing indictment of the peace terms imposed on Germany in The Economic Consequences of the Peace (December 1919). But although much of Leonard’s research for International Government was used by the British government or other organisations at the Conference, he got little recognition.

Empire and Commerce in Africa: A Study in Economic Imperialism (1920) a scathing indictment of British imperial policy in Africa. He was writing for the New Statesman and wrote leading articles on foreign affairs for the Nation. He was secretary to the Labour Party Committee on International and Imperial Questions. He was in the loop.

The Memoir Club Molly McCarthy set up the Memoir Club to bring together old pals from Cambridge to read works in progress. A propos of this you realise that Leonard, the man, was the objective authoritative and grounded one; Virginia, the woman, was flighty, solipsistic, experimental (p.237).

Gorki and the Russians In 1919 Maxim Gorky sent a friend of theirs, Kotelianski, a manuscript of his life of Trotsky, which he brought to the Woolfs. Thus began a series of careful translations of contemporary Russian literature by the Hogarth Press.

Teeth out In June 1921 Virginia had another nervous collapse. It is mind-boggling to read that some experts thought that having your teeth extracted was a cure from mental illness. On this occasion she had three pulled out. By the end of her life she’d had all her teeth pulled out by these experts.

Jacob’s Room In November 1921 she finished writing Jacob’s Room but with the end of any book came a rush of doubt, anxiety and sometimes collapse. She had come to rely on Leonard entirely, and he had evolved to know his place was by her side and supporting. At the time of the peace conference he had been asked to travel abroad, the Webbs asked him to visit Bolshevik Russia and report back, but he turned all offers down in order to remain by Virginia’s side. This makes him a hero, doesn’t it?

Passage To India Leonard played a key role in helping Morgan Foster complete his most important novel, A Passage To India, when Forster had severe doubts and thought of abandoning it (p.242). Passage was published in 1926 and made Forster famous and financially secure. Leonard was the grey eminence behind it.

Stands for Parliament Leonard stood as a Labour candidate for Liverpool in the 1922 General Election but, thanks to his lacklustre speeches about international affairs and against imperialism, came bottom of the poll. It was a relief.

Literary editor

‘I expect you have heard that, having failed as a) a civil servant b) a novelist c) an editor d) a publicist, I have now sunk to the last rung… literary journalism. I am now Literary Editor of The Nation and Athenaeum.’ (letter to Lytton Strachey, 4 May 1923)

The salary, £500 a year, gave the couple some financial stability and coincided with the start of ‘the most prolific and successful period of Virginia’s writing life’ (p.248). She had published Jacob’s Room and started the long process of writing Mrs Dalloway and was, in addition, writing important essays and reviews.

Leonard’s literary positions Wikipedia gives a handy list of Leonard’s editorial positions:

  • 1919 – editor of the International Review
  • 1920 to 1922 edited the international section of the Contemporary Review from 1920 to 1922
  • 1923 to 1930 – literary editor of The Nation and Athenaeum (generally referred to simply as The Nation)
  • 1931 to 1959 – joint founder and editor of The Political Quarterly from 1931 to 1959

The Waste Land It’s a bit mind-boggling to learn that the Hogarth Press published The Waste Land and the type was set in the household larder. ‘Tom’ was pleased with the typescript and layout. In the same year he established a literary magazine of his own, the Criterion and he and Leonard now were friendly and conspiring literary editors, swapping reviewers and ideas. Tom became a regular visitor to their house, mostly alone, in fact maybe a bit too often as his marriage with the mentally unstable Vivian sank into misery.

Glendinning very entertainingly punctuates the key events of Leonard’s life with a roundup of what all the other Bloomsburies were doing, which is mainly having hetero or bisexual affairs with each other. A little grenade was thrown into the mix when Keynes announced he was not only in love with, but going to marry a dancer from the Ballets Russes, Lydia Lopokova (p.249).

52 Tavistock Square Virginia felt out of it in Richmond and wanted to socialise more. So they sold Hogarth House (for £1,350) and rented 52 Tavistock Square for £140 a year.

Vita Sackville-West At this time Virginia met and became friends with socialite and author Vita Sackville-West. She was married to diplomat Harold Nicholson but they led separate lives, he with a string of boyfriends, she having affairs with women and, eventually, with Virginia. They became ‘tentative’ lovers for about three years. But sex was alien to Virginia’s nature and Vita was a passionate collector of conquests.

Labour As well as working full time as literary editor of the Nation, he continued to be secretary to Labour’s Advisory Committee on International and Imperial Questions. He drafted the foreign policy section of Labour’s 1929 manifesto. Throughout the 1920s he campaigned for India and Ceylon to be given independence. If they had, he later wrote, the murder and mayhem of the independence struggle and the catastrophe of partition would never have happened.

Freud The Hogarth Press embarked on publishing the complete works of Freud being translated by James and Alix Strachey. This project carried on into the 1960s, long after Leonard had parted company with Hogarth, and they’re the edition I own, as republished by Penguin. Despite this, Leonard grew more anti-analysis as he grew older. I’ve reviewed quite a few of Freud’s works:

Vita It became a love affair in December 1925. They took trouble to conceal the full depth of it from Leonard.

Car In August 1927 he bought a car. He drove Virginia all round the country. They drove to the south of France. He wrote that nothing changed his life as much as owning a car.

Mrs Dalloway was published by the Hogarth Press on 14 May 1925. The Common Reader, a volume of 21 short literary essays, was published the same year, and the following year was the first one in which Virginia’s income exceeded Leonard’s. In 1927 her masterpiece To The Lighthouse was published. In 1928 she earned £1,540 to his £394.

Nicknames Virginia never called him Len, she called him Leo. From the start of the marriage they had numerous nicknames for each other but the enduring ones were the Mongoose and the Mandrill. Before she married, Virginia’s nickname in the Stephen household was ‘the Goat’.

They went to Berlin to visit Harold Nicholson, it was a long draining visit with many late nights, and on her return she had a relapse and was in bed for three weeks. Glendinning quotes her as saying she really wanted ‘the maternal protection which… is what I have always wished from everyone’. Suddenly, reading that, I saw how Woolf was a child, endlessly seeking reassurance. And it made me see her novels as essentially childlike, a sexless, jobless, workless, child’s-eye view of life.

Orlando: A Biography was published on 11 October 1928 and sold well, securing their finances. A year later, in October 1929, A Room of One’s Own was also successful.

Richard Kennedy, 24, was the latest young graduate taken on to help out at the Hogarth Press. He describes how Leonard was:

the magician who keeps us all going by his strength of will… and Mrs W is a beautiful, magical doll, very precious but sometimes rather uncontrollable.’

He describes how, when she was lifting off into one of her manic spells, Leonard would gently tap her on the shoulder and she would stop talking, and quietly follow him, go to her bedroom where he talked quietly, read to her and calmed her down. Leonard had to warn new people what they could not say to Virginia to avoid a problem/getting her over-excited. I hadn’t realised she was this on the edge, all the time.

Ethel Smyth During 1930 Virginia gets to know the deaf, feminist composer Ethel Smyth and they become regular, and sometimes bawdy, correspondents. Smyth was 72, Virginia 48. Here’s Smyth’s most famous work, The March of The Women. Very worthy, but heavily Victorian and boring.

New Fabian research Bureau Leonard is appointed to its executive committee in 1931.

Kingsley Martin, an earnest young nonconformist, is appointed editor of the New Statesman which he would remain for 30 years. Leonard became joint editor of the Political Quarterly which he remained for the next 27 years.

The Hogarth Press published 31 books or pamphlets in 1930, 34 in 1931.

John Lehmann just down from Trinity Cambridge, was hired to work on the Press. He lasted two years. While here he published New Signatures, the selection which introduced the poets of the Auden generation. He introduced the Woolfs to Christopher Isherwood. They published Laurens van der Post’s first book. The more I read about the Hogarth press, the more impressive it becomes.

Glendinning cites eye witness accounts from Lehmann, Barbara Bagenal and Harold Nicholson of how Virginia needed Leonard to calm her when she got over-excited or had a fugue, a loss of awareness of where she was or what she was doing (p.294).

There are plenty of eye witnesses testifying to how happy Leonard and Virginia were at Monks House, how relaxed with each other and a civilised routine. Visitors heard Virginia endlessly talking to herself, in the bath, as she pottered round the big garden, and along country lanes, so that the locals came to think of her as bonkers. The servant Louie Everest came to recognise when Virginia was having one of her bad headaches because she pottered round the garden, bumping into trees.

1932

21 January: Lytton Strachey died of cancer. Leonard wrote a sensitive obituary. He had been Leonard’s best friend in their youth. His death confirmed Leonard was middle aged.

11 March, Lytton’s partner, the painter Dora Carrington, shot herself.

Mains water is brought to Monks House and they get a telephone, Lewes 832. Virginia buys new beds from Heals.

1 October Oswald Mosley founded the British Union of Fascists. Marches, rallies and violence in the East End. The Woolfs were connected to all this because up till this point Virginia’s lover, Vita Sackville West’s husband, Harold Nicholson, had been secretary to Mosley. Now he quit.

Conversely, T.S. Eliot‘s mentally unstable wife, Vivian, joined the Fascists. Eliot separated from her and never saw her but she stalked him and made public scenes. Virginia sympathised and ‘Tom’ became a good friend and regular visitor to their London or Sussex house.

1933

1933: Victor Gollancz asked Leonard to edit An Intelligent Man’s Way to Prevent War. This is the same subject as prompted Virginia’s great book, Three Guineas. In April Mosley held a rally for 10,000 followers at the Albert Hall. Leonard and the Fabians thought he might be in power in five years’ time.

1934

July: they visited the fabulously wealthy Victor Rothschild and promised to look after his pet marmoset while he went abroad. It was called Mitzy and became so attached to Leonard’s kindness that she never went back. She perched on Leonard’s shoulder or head and the back of his jacked was routinely strewn with her poo.

5 to 10 September: Leonard listens to the Nazi Nurenberg rally, relayed on the radio. He was inspired to write his satire on the totalitarian regimes, Quack Quack!

9 September: art critic and populariser of the French post-impressionist painters, Roger Fry, died. Vanessa had had a fiercely sexual affair with him (13 years older than her) and was inconsolable. Slowly the idea crystallised that Virginia should write his biography. This was to turn into a chore and produce a not very good book.

1935

May: Driving to Italy Leonard decided to take a detour through Nazi Germany. Glendinning points out that in his autobiographies he doesn’t mention the antisemitism of the 1930s, doesn’t mention Mosley or the British Union of fascists. She thinks this is because he didn’t want to put down in black and white even the possibility of his country’s rejection of himself, as a Jew. The British Foreign Office advised Jews not to visit Hitler’s Germany. Brief description of their journey through Nazi Germany, soldiers everywhere, public notices against Jews, mobs of children giving the Nazi salute. They had taken Mitzy the marmoset with them who made people laugh and defused tensions.

June: published his attack on the Fascist governments, Quack Quack!

September: Nazi Nuremberg Race Laws Jews legally different from their non-Jewish neighbours introducing all kinds of legal discrimination.

September: Leonard and Virginia attended the Labour Party Conference where Ernest Bevin argued that Britain had to rearm to face the Fascist powers, annihilating pacifist speaker in the process.

2 October: Mussolini invaded Abyssinia. Sanctions were useless as didn’t include Germany or the USA. Leonard wrote bleakly about the failure of the League of Nations. He had spent 20 years arguing that the only way to keep peace was international co-operation. Now he was forced to abandon that position and agree with Bevin that Britain needed to re-arm and make itself strong.

1 November: UK General Election in which Labour were thrashed and the new coalition government of Conservatives along with small breakaway factions of the Labour and Liberal parties, was headed by Conservative Stanley Baldwin.

Tom Eliot brought Emily Hale, a former love and confidante, to meet Leonard and Virginia, who left a record of their tea, finding Leonard more sympathetic, warm and tired.

1936

20 January: King George V died, succeeded by his son, Edward VIII.

6 March: Hitler’s troops reoccupied the Rhineland in breach of the Versailles Treaty. The atmosphere of growing antisemitism in Britain. British Union of Fascists symbols drawn on the walls.

Trying to finalise The Years and separate out the polemical book which was to become Three Guineas brought Virginia closer to breakdown than she’d been since 1913. She lost half a stone and for over three months was unable to work, an unusual hiatus. Only in the last 3 months of the year could she resume work on what was to be her longest novel.

July: Spanish Civil War broke out with the army’s coup against the republican, anti-clerical socialist government. Leonard concluded the international system had collapsed and a European war was inevitable.

Sunday 4 October: the Battle of Cable Street as anti-fascists attacked a march by the British Union of Fascists through the East End.

5 to 31 October: the Jarrow march.

19 December: after a prolonged constitutional crisis, Edward VIII abdicates because of the Establishment’s refusal to let him marry the American divorcee, Wallis Simpson.

1937

Leonard was ill for an extended period of time. Glendinning thinks it expressed his anguish about the international situation and dread for the plight of the Jews. He tried various consultants who thought it was diabetes or prostate trouble i.e. didn’t have a clue.

April: the bombing of Guernica.

24 June: Leonard and Virginia were among many artists and performers onstage at the Albert Hall for a concert to raise money for Basque orphans.

20 July: the terrible news that Virginia’s nephew (Vanessa’s son) Julian Bell had been killed after volunteering to drive an ambulance in Spain.

Leonard was diagnosed with numerous ailments and prescribed loads of medicines none of which worked. He even went to see the inventor of the Alexander technique, Frederick Alexander, but gave it up as too arduous. His ongoing illness prompted love and support from Virginia. Glendinning quotes Virginia’s diary describing them walking round Tavistock Square like a lovestruck couple:

‘love-making – after 25 years can’t bear to be separate…you see it is enormous pleasure being wanted: a wife. And our marriage so complete.’ (Virginia’s diary 22 October 1937)

21 October: after a long gestation, Virginia’s final and longest novel, The Years was published. It received good reviews and was her most commercially successful novel although Leonard thought it was her worst.

In late 1937 John Lehmann became a partner in the Hogarth press, buying out Virginia’s share for £3,000.

1938

March: Lehmann started full time as co-director of the Hogarth Press. Endless bickering with Leonard. But it was making more money than ever, £6,000 in this tax year.

March: Leonard installs a wireless in 52 Tavistock Square. He himself makes regular radio broadcasts.

12 March: the Anschluss, Nazi Germany marches into Austria and takes it over. At the Labour Party Executive Leonard argues for a coalition with the Conservatives and the introduction of conscription.

April: Lady Ottoline Morrell, hostess of the literary salon at Garsington Manor, died.

June: Three Guineas published. Leonard thought it typified Virginia’s impeccable feminism but their friends didn’t like it. Forster thought it cantankerous, Keynes thought it silly, Vita thought it unpatriotic. I think its structure (like a lot of Woolf’s writing) is eccentrically oblique and sometimes confusing, but the picture she builds up, especially through the extended notes, of the patriarchy which held back British women, is magnificent, radiating scorn and quiet rage.

August: Tom Eliot’s wife Vivian was certified insane and sent to a lunatic asylum where she spent the last 9 years of her life. Eliot never visited her.

September: the Munich Crisis, Neville Chamberlain flies to Munich and along with the French Prime Minister allows Hitler to annex the Sudetenland, part of Czechoslovakia with a large German population. Leonard predicted war. Virginia is still very much in love with him. She bakes a loaf of bread and calls out to the garden, where he’s up a ladder ‘where he looked so beautiful my heart stood still with pride that he had ever married me’ (letter to Vanessa Bell, October 1938).

9 November: Kristallnacht when the Nazis unleashed stormtroopers on Jewish homes, business and synagogues across Germany. Hundreds of synagogues throughout Germany, Austria and the Sudetenland were damaged, over 7,000 Jewish businesses were damaged or destroyed, and 30,000 Jewish men were arrested and incarcerated in concentration camps. Leonard has a recurrence of the painful rash which covers his back and other parts. He sees doctors but Glendinning thinks it was psychosomatic, stress, and to do with the persecution of the Jews.

December: Leonard finished the first volume of After the Deluge, an analysis of Enlightenment thought into the early nineteenth century. His aim was to show the psychological and sociological process which bring about wars, and so avoid them. Fat chance. When it was published in September 1939 it sold pitifully.

1939

January: Leonard and Virginia go to tea with Sigmund Freud, recently escaped from Nazi Vienna. The Hogarth press had been publishing his works for 15 years. Leonard was struck by Freud’s aura of greatness. Freud died a few weeks into the war, on 23 September 1939.

15 March: German army annexes the rest of Czechoslovakia and claims the country has ceased to exist. France and Britain bring forward their rearmament programmes. Leonard’s psychosomatic rash returns with a vengeance.

23 June: their friend the artist Mark Gertler gassed himself. He was suffering from financial difficulties, his wife had recently left him, his most recent exhibition had been slammed, he was still depressed by the death of his mother and the suicide of Dora Carrington with whom he’d been madly in love, and was fearful of the imminent world war.

Victor Gollancz commissioned Leonard to write a book in defence of civilisation and tolerance for the Left Book Club for £500. But the final manuscript of Barbarians at the Gate contained criticisms of the Soviet Union which were unacceptable to the communists at the club, leading to a prolonged exchange of angry letters.

2 July: Leonard’s mother died. He was unsentimental.

The Woolfs moved to 37 Mecklenburg Square, taking their thousands of books and the Hogarth printing press.

23 August: Germany and Russia signed their non-aggression pact. 1 September Germany invaded Poland. 3 September Britain was at war with Germany.

November: The Barbarians at the Gate was published and slated by left-wing fellow travellers.

1940

The War for Peace published in which Leonard defended what critics called his utopianism in international relations.

June: France collapsed. Hitler enters Paris. Dunkirk. Leonard was shaken.

September: the Blitz began and was to last until May 1941. The blackout is enforced in Rodmell (the village where they had their country home). Virginia spoke to the local Women’s Institute then became its secretary. Like many others they equipped themselves with means of committing suicide should the Germans invade (p.353).

Correspondents: Virginia was still writing letters about her everyday life to Ethel Smyth who didn’t die until May 1944. Leonard still wrote letters to Margaret Llewelyn Davies of the Women’s Co-operative Guild.

They drove to London but couldn’t get as far as Mecklenburgh Square because of the bombing. A pill box was built in the field beyond their garden. German planes flew overhead every day. The flat in Mecklenburgh had its windows blown out by bombs, but their old place at 52 Tavistock Square was reduced to rubble. The Hogarth press machinery was evacuated to Letchworth. The books from Mecklenburgh were shipped down to Monks House where they packed the corridors.

23 November: Virginia finishes first draft of Between the Acts. She slowly fell into a depression, Her hand started to shake.

1941

25 January: Virginia turned 59 and Leonard began to be worried about her persistent depression. She was revising Between the Acts, always a dangerous time. They socialise, Virginia telling people her new novel is no good, though Leonard praised it.

March: she went for a walk in the fields and fell into the river whose banks had broken and flooded some of their land. Leonard returned from giving a talk to find her staggering back towards the house, wet and upset. Vanessa visits and tries to cheer her up.

Monday 24 1941: he realised she was becoming suicidal. The situation was as bad as her collapse in 1913. He consults a friend, Octavia Wilberforce, about whether to his nurses and force 24 hour supervision on Virginia against her will. But this is what had triggered furious psychotic breakdowns in the past so they decided to try and gentler approach, of Leonard calmly supporting and encouraging her.

Next day was a series of humdrum chores, recorded by Leonard and the house servant, and Virginia said she was going for a walk before lunch. An hour or so later Leonard went up to his sitting room and found two letters there, one for Vanessa one for himself, suicide notes. The letter to him is so full of love it made me cry. She thanked him and said she had had a wonderful life but she could feel her madness coming on, she was hearing voices, she couldn’t read, he would be better off without her.

Obviously he came running downstairs, hailed all the servants, sent one to get the police and help and spent the day till sunset searching the flooded river Ouse. He found Virginia’s walking stick lying on the bank. In subsequent days the river was dragged for the body. Eventually the authorities gave up the search for her body.

Three weeks later he body was discovered floating in the river by some teenagers having a picnic. They called the police. Leonard had to identify it. Coroner’s report etc. Leonard drove on his own to the cremation.

All his friends tried to console him, saying she was better off dead than really mad, but Leonard swore she would have recovered from this attack as from previous ones. He buried her ashes under two elm trees in the garden at Monks House which they had jocularly named after themselves.

Joyce and death Born February 2, 1882, Joyce was precisely eight days younger than Virginia. Two days after his death on January 13, 1941, she noted in her diary that he was ‘about a fortnight younger’ (D 5: 352-53). She outlived him by just a little over ten weeks.

Virginia asked Leonard to destroy all her papers

He disobeyed and in the years to come Virginia Woolf’s diaries and letters, autobiographical writings and unpublished works, were to be published and pored over in ever greater detail. The shape of her legacy, and the broader picture of the Bloomsbury Group, would have been very different if he’d obeyed her wishes.

Was he right to ignore her explicit, direct request, as Max Brod disobeyed Kafka’s request to burn his papers?

The shocked response of friends and family, other writers, journalists, and the wider world, are described and done with by about page 380 of this 500-page book. Leonard Woolf still had 28 years to live (died 14 August 1969). A man who was born the year Gladstone replaced Disraeli as Prime Minister (1880) lived to see men land on the moon. The twentieth century, century of marvels but also cataclysmic disasters.

After Virginia

What’s interesting is the power of the biography completely evaporates with Virginia’s death. I hadn’t realised how much Leonard’s story had come to be entwined with hers, and his existence justified by his support of her as she wrote her masterpieces. When it’s back to just him it remains sort of interesting in a journalistic gossipy way but the pressure drops right down.

Twenty-eight more years of living, writing, politicking, editing, publishing and loving – one year less than his marriage to Virginia (1912 to 1941). According to Glendinning ‘Few people are so fortunate in their later life as Leonard Woolf’ and he had many happy years. But for this reader, at any rate, all the life went out of the book when Virginia died.

Trekkie

In the next few years he fell in love with a woman called Trekkie (real name Margaret Tulip) Parsons, a keen but nondescript painter, married to Ian Parsons, an editor at Chatto and Windus, a handsome charming man. Ian sort of permitted a menage a trois to develop though it’s doubtful that Leonard and Trekkie ever had sex, and I hate myself for reading about other people’s sex lives, though this is an unavoidable aspect of modern biography. Ian meanwhile was having an affair with his editorial assistant Norah Smallwood so… so people will be people.

Superficial though it sounds, the relationship with Trekkie lasted for the rest of their lives.

The growth of Bloomsbury

The other theme which emerges is the slow steady growth of the Bloomsbury industry. Post-war interest in Virginia and other figures just kept on growing. The surviving members of the network –published books every year and fed the market throughout the 1950s (p.433). The advent of the swinging 60s, sexual liberation, the decriminalisation of homosexuality in 1967, a greater openness about sex, made the Bloomsburies, with their fluid sexuality and open relationships, seem forebears and founders.

The members wrote autobiographies and memoirs, and a steadily growing tribe of academics wrote books about them. Glendinning describes some of the early Virginia scholars who began to approach Leonard asking for help, advice, an interview, and whatever papers he could spare.

Glendinning records Leonard’s growing involvement with not just American scholars but professional buyers of manuscripts such as Hamill and Barker, to whom he sold off packets and parcels of letters, manuscripts and diaries, through the 1950s and ’60s, for lucrative sums (pages 427, 450).

The schism between academics and public intellectuals

This move to biography was encouraged by the growing schism between general, freelance public intellectuals such as Leonard, and the growing number of professional academics housed in the growing number of postwar universities. When Virginia and Leonard started writing all intellectuals were on about the same level, with some being experts at universities, but many freelance writers knowing quite as much across a broad range of subjects. The tone of discourse across public writers and academics was comparable. In the new era of academic specialisation, academics developed technical terms and jargon, assumed specialist knowledge, which increasingly cut them off from generalists let alone the man in the street.

Leonard fell victim to this specialisation with his book on international politics, After the Deluge, published in 1955. He intended it to form the third part of a trilogy (the previous books published in 1931 and 1939) which he allowed himself to be persuaded to give the grandiose title Principia Politica. This begged comparisons with the masterworks of Newton (Philosophiæ Naturalis Principia Mathematica), Whitehead and Russell’s Principia Mathematica or GE Moore’s Principia Ethica, but it was nothing of the kind, as reviewers were quick to point out. Compared to the new ranks of professional academics, Leonard appeared discursive, repetitive, anecdotal and amateurish (p.444).

The spread of universities and growth of a class of specialist academics was epitomised by the opening, in 1961, of the University of Sussex, just outside Brighton and only 5 miles from Leonard’s rural retreat in the village of Rodmer (p.465).

For the public intellectual locked out of the growing ivory tower of academia, there remained publishing (he continued to be a director of the Hogarth Press), ‘the higher journalism’ (he continued to edit the Political Quarterly, and biography and memoirs. So this feeds back into the growth of Bloomsbury books – none of the survivors (Vanessa, Duncan, Quentin and so on) were really expert, scholarly expert-level on anything except… themselves.

Leonard himself epitomised the trend. Having had his masterwork of political commentary rubbished he retreated to the safer territory of his own life, and commenced his own autobiography which ended up taking no fewer than six volumes:

  • Sowing: An Autobiography of the Years 1880 to 1904 (1960)
  • Growing: An Autobiography of the Years 1904 to 1911 (1961)
  • Diaries in Ceylon 1908 to 1911, and Stories from the East: Records of a Colonial Administrator (1963)
  • Beginning Again: An Autobiography of the Years 1911 to 1918 (1964)
  • Downhill All the Way: An Autobiography of the Years 1919 to 1939 (1967)
  • The Journey Not the Arrival Matters: An Autobiography of the Years 1939 to 1969 (1969)

I’d never heard of these but they won him prizes. Beginning Again won the W.H. Smith book prize and the handy sum of £1,000.

Michael Holroyd’s two-volume biography of Lytton Strachey published in 1967-8 proved to be a turning point. Its openness about Strachey’s homosexuality, his numerous affairs, his thousands of camp letters, shed a completely new light on the Bloomsburies, rendering much that had been written up to that point obsolete, but confirming their reputation as sexual pioneeers (p.475).

Pointless

In the last volume of his autobiography Leonard candidly, devastatingly, adjudged that a lifetime of political activism, sitting on innumerable committees, spending years researching and writing position papers and polemical books (calling for international co-operation for peace) achieved more or less nothing.

‘I see clearly that I achieved practically nothing.’ (quoted p.484)

Thoughts

Authoritative, thorough, empathetic, insightful, fascinating and often very funny, nonetheless Glendinning’s definitive biography becomes increasingly focused on the mental illness of poor Virginia, relentlessly building up to Virginia’s suicide which is so terrible, so upsetting, so devastating, that I could barely read on and stopped trying to review it after that point.


Credit

‘Leonard Woolf: A Life’ by Victoria Glendinning was first published by Simon and Schuster in 2006. Page references are to the 2007 Pocket Books paperback edition.

Related links

Virginia explaining and justifying her technique in ‘Modern Novels’ (TLS 10 April 1919):

The mind, exposed to the ordinary course of life, receives upon its surface a myriad impressions–trivial, fantastic, evanescent, or engraved with the sharpness of steel. From all sides they come, an incessant shower of innumerable atoms, composing in their sum what we might venture to call life itself; and to figure further as the semi-transparent envelope, or luminous halo, surrounding us from the beginning of consciousness to the end. Is it not perhaps the chief task of the novelist to convey this incessantly varying spirit with whatever stress or sudden deviation it may display, and as little admixture of the alien and external as possible.

Let us record the atoms as they fall upon the mind in the order in which they fall, let us trace the pattern, however disconnected and incoherent in appearance, which each sight or incident scores upon the consciousness. Let us not take it for granted that life exists more in what is commonly thought big than in what is commonly thought small.

Revised as ‘Modern Fiction’ in The Common Reader (1925).