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The Lilliputians symbolize humankind’s wildly excessive pride in its own puny existence. Swift fully intends the irony of representing the tiniest race visited by Gulliver as by far the most vainglorious and smug, both collectively and individually. There is surely no character more odious in all of Gulliver’s travels than the noxious Skyresh. There is more backbiting and conspiracy in Lilliput than anywhere else, and more of the pettiness of small minds who imagine themselves to be grand. Gulliver is a naïve consumer of the Lilliputians’ grandiose imaginings: he is flattered by the attention of their royal family and cowed by their threats of punishment, forgetting that they have no real physical power over him. Their formally worded condemnation of Gulliver on grounds of treason is a model of pompous and self-important verbiage, but it works quite effectively on the naïve Gulliver.
The Lilliputians show off not only to Gulliver but to themselves as well. There is no mention of armies proudly marching in any of the other societies Gulliver visits—only in Lilliput and neighboring Blefuscu are the six-inch inhabitants possessed of the need to show off their patriotic glories with such displays. When the Lilliputian emperor requests that Gulliver serve as a kind of makeshift Arch of Triumph for the troops to pass under, it is a pathetic reminder that their grand parade—in full view of Gulliver’s nether regions—is supremely silly, a basically absurd way to boost the collective ego of the nation. Indeed, the war with Blefuscu is itself an absurdity springing from wounded vanity, since the cause is not a material concern like disputed territory but, rather, the proper interpretation of scripture by the emperor’s forebears and the hurt feelings resulting from the disagreement. All in all, the Lilliputians symbolize misplaced human pride, and point out Gulliver’s inability to diagnose it correctly.
The Brobdingnagians symbolize the private, personal, and physical side of humans when examined up close and in great detail. The philosophical era of the Enlightenment tended to overlook the routines of everyday life and the sordid or tedious little facts of existence, but in Brobdingnag such facts become very important for Gulliver, sometimes matters of life and death. An eighteenth-century philosopher could afford to ignore the fly buzzing around his head or the skin pores on his servant girl, but in his shrunken state Gulliver is forced to pay great attention to such things. He is forced take the domestic sphere seriously as well. In other lands it is difficult for Gulliver, being such an outsider, to get glimpses of family relations or private affairs, but in Brobdingnag he is treated as a doll or a plaything, and thus is made privy to the urination of housemaids and the sexual lives of women. The Brobdingnagians do not symbolize a solely negative human characteristic, as the Laputans do. They are not merely ridiculous—some aspects of them are disgusting, like their gigantic stench and the excrement left by their insects, but others are noble, like the queen’s goodwill toward Gulliver and the king’s commonsense views of politics. More than anything else, the Brobdingnagians symbolize a dimension of human existence visible at close range, under close scrutiny.
The Laputans represent the folly of theoretical knowledge that has no relation to human life and no use in the actual world. As a profound cultural conservative, Swift was a critic of the newfangled ideas springing up around him at the dawn of the eighteenth-century Enlightenment, a period of great intellectual experimentation and theorization. He much preferred the traditional knowledge that had been tested over centuries. Laputa symbolizes the absurdity of knowledge that has never been tested or applied, the ludicrous side of Enlightenment intellectualism. Even down below in Balnibarbi, where the local academy is more inclined to practical application, knowledge is not made socially useful as Swift demands. Indeed, theoretical knowledge there has proven positively disastrous, resulting in the ruin of agriculture and architecture and the impoverishment of the population. Even up above, the pursuit of theoretical understanding has not improved the lot of the Laputans. They have few material worries, dependent as they are upon the Balnibarbians below. But they are tormented by worries about the trajectories of comets and other astronomical speculations: their theories have not made them wise, but neurotic and disagreeable. The Laputans do not symbolize reason itself but rather the pursuit of a form of knowledge that is not directly related to the improvement of human life.
The Houyhnhnms represent an ideal of rational existence, a life governed by sense and moderation of which philosophers since Plato have long dreamed. Indeed, there are echoes of Plato’s Republic in the Houyhnhnms’ rejection of light entertainment and vain displays of luxury, their appeal to reason rather than any holy writings as the criterion for proper action, and their communal approach to family planning. As in Plato’s ideal community, the Houyhnhnms have no need to lie nor any word for lying. They do not use force but only strong exhortation. Their subjugation of the Yahoos appears more necessary than cruel and perhaps the best way to deal with an unfortunate blot on their otherwise ideal society. In these ways and others, the Houyhnhnms seem like model citizens, and Gulliver’s intense grief when he is forced to leave them suggests that they have made an impact on him greater than that of any other society he has visited. His derangement on Don Pedro’s ship, in which he snubs the generous man as a Yahoo-like creature, implies that he strongly identifies with the Houyhnhnms.
But we may be less ready than Gulliver to take the Houyhnhnms as ideals of human existence. They have no names in the narrative nor any need for names, since they are virtually interchangeable, with little individual identity. Their lives seem harmonious and happy, although quite lacking in vigor, challenge, and excitement. Indeed, this apparent ease may be why Swift chooses to make them horses rather than human types like every other group in the novel. He may be hinting, to those more insightful than Gulliver, that the Houyhnhnms should not be considered human ideals at all. In any case, they symbolize a standard of rational existence to be either espoused or rejected by both Gulliver and us.
As the site of his father’s disappointingly “small estate” and Gulliver’s failing business, England seems to symbolize deficiency or insufficiency, at least in the financial sense that matters most to Gulliver. England is passed over very quickly in the first paragraph of Chapter I, as if to show that it is simply there as the starting point to be left quickly behind. Gulliver seems to have very few nationalistic or patriotic feelings about England, and he rarely mentions his homeland on his travels. In this sense, Gulliver’s Travels is quite unlike other travel narratives like the Odyssey, in which Odysseus misses his homeland and laments his wanderings. England is where Gulliver’s wife and family live, but they too are hardly mentioned. Yet Swift chooses to have Gulliver return home after each of his four journeys instead of having him continue on one long trip to four different places, so that England is kept constantly in the picture and given a steady, unspoken importance. By the end of the fourth journey, England is brought more explicitly into the fabric of Gulliver’s Travels when Gulliver, in his neurotic state, starts confusing Houyhnhnmland with his homeland, referring to Englishmen as Yahoos. The distinction between native and foreign thus unravels—the Houyhnhnms and Yahoos are not just races populating a faraway land but rather types that Gulliver projects upon those around him. The possibility thus arises that all the races Gulliver encounters could be versions of the English and that his travels merely allow him to see various aspects of human nature more clearly.
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