Can’t remember how I came upon it, but I recently read Meditations on Hunting by philosopher José Ortega y Gasset, published in 1972 and apparently considered a classic in hunting literature. It isn’t really about hunting itself, but the philosophies that undergird it and the meaning it can provide.
I found great wisdom in these quotes, and not only as someone who has hunted a fair amount of duck and a little bit of deer in my life. Hunting is at once an ancient activity that fulfilled basic needs and an altogether modern one that demands one’s full attention and respect for the nature beyond ourselves.
Ortega y Gasset incisively captures this dichotomy and everything in between. Here are some quotes from the book that stood out to me.
“‘Diversion’ usually indicates only comfortable situations, to the extent that, used carelessly, it connotes ways of life completely free of hardship, free of risk, not requiring great physical effort nor a great deal of concentration. But the occupation of hunting, as carried on by a good hunter, involves precisely all of those things.”
On life’s occupations:
“The life that we are given has its minutes numbered, and in addition it is given to us empty. Whether we like it or not we have to fill it on our own; that is, we have to occupy it one way or another. Thus the essence of each life lies in its occupations.”
“The fact is that for almost all men the major part of life consists of obligatory occupations, chores which they would never do out of choice. Since this fate is so ancient and so constant, it would seem that man should have learned to adapt himself to it and consequently to find it charming. But he does not seem to have done so.”
“All this indicates that man, painfully submerged in his work or obligatory occupations, projects beyond them, imagines another kind of life consisting of very different occupations, in the execution of which he would not feel as if he were losing time, but, on the contrary, gaining it, filling it satisfactorily and as it should be filled. Opposite a life which annihilates itself and fails—a life of work—he erects the plan of a life successful in itself—a life of delight and happiness.”
“All men, in fact, feel called on to be happy, but in each individual that general call becomes concrete in the more or less singular profile in which happiness appears to him. Happiness is a life dedicated to occupations for which that individual feels a singular vocation. Immersed in them, he misses nothing; the whole present fills him completely, free from desire and nostalgia. Laborious activities are performed, not out of any esteem for them, but rather for the result that follows them, but we give ourselves to vocational occupations for the pleasure of them, without concern for the subsequent profit. For that reason we want them never to end. We would like to eternalize, to perennialize them. And, really, once absorbed in a pleasurable occupation, we catch a starry glimpse of eternity.”
On hunting’s code of ethics:
“Hunting, like all human occupations, has its different levels, and how little of the real work of hunting is suggested in words like diversion, relaxation, entertainment! … It involves a complete code of ethics of the most distinguished design; the hunter who accepts the sporting code of ethics keeps his commandments in the greatest solitude, with no witnesses or audience other than the sharp peaks of the mountain, the roaming cloud, the stern oak, the trembling juniper, and the passing animal. In this way hunting resembles the monastic rule or military order.”
On looking at past problems with today’s solutions:
“Every time man looks at a past life from his perspective of the present, he sees, alongside the problems that weighed upon it, the solutions which, for better or for worse, these problems received. And so it naturally seems that every past life was easier, less full of anguish, then the present life; it is a charade whose solution we possess beforehand.”
On the pleasure of ‘being Paleolithic’:
“This is the reason men hunt. When you are fed up with the troublesome present, with being ‘very twentieth century,’ you take your gun, whistle for your dog, go out to the mountain, and, without further ado, give yourself the pleasure during a few hours or a few days of being ‘Paleolithic.'”
“When we leave the city and go up on the mountains it is astounding how naturally and rapidly we free ourselves from the worries, temper, and ways of the real person we were, and the savage man springs anew in us. Our life seems to lose weight and the fresh and fragrant atmosphere of an adolescence circulates through it.”
On returning to nature:
“Man is a fugitive from Nature. He escaped from it and began to make history, which is trying to realize the imaginary, the improbable, perhaps the impossible. History is always made against the grain of Nature. The human being tries to rest from the enormous discomfort and all-embracing disquiet of history by “returning” transitorily, artificially, to Nature in the sport of hunting.”
On the physical senses of hunting (quoting Eduardo de Figueroa, 8th Count of Yebes):
“There is one of the hunter’s senses which must work indefatigably at all times. That is the sense of sight. Look, look, and look again; at all times, in all directions, and in all circumstances. Look as you go along; look while you are resting; look while you are eating or lighting a cigar; up, down, back over the ground you have just covered, at the hill crests, at the ledges and dells, with binoculars and the naked eye, and always be aware that if you know how to look, the beast that you have not found in eight hours of backbreaking work can appear within a hundred meters, when just at sunset, worn out and cursing your interest, you are taking off your shoes and caring for your aching feet in the door of a shelter or a tent. It’s good advice.”
On the need for attention and alertness:
“The hunter knows that he does not know what is going to happen, and this is one of the greatest attractions of his occupation. Thus he needs to prepare an attention of a different and superior style—an attention which does not consist in riveting itself on the presumed but consists precisely in not presuming anything and in avoiding inattentiveness. It is a “universal” attention, which does not inscribe itself on any point and tries to be on all points. There is a magnificent term for this, one that still conserves all its zest of vivacity and imminence: alertness. The hunter is the alert man.”
On seeing the “least foreseeable” solutions:
“The only man who truly thinks is the one who, when faced with a problem, instead of looking only straight ahead, toward what habit, tradition, the commonplace, and mental inertia would make one assume, keeps himself alert, ready to accept the fact that the solution might spring from the least foreseeable spot on the great rotundity of the horizon.”