From a College Window by Arthur Christopher Benson (classic fiction .TXT) 📕

old restful books, where one knows the characters well, hear the old remarks, survey the same scenes. One may meditate more upon one's stores, stroll about more, just looking at life, seeing the quiet things that are happening, and beaming through one's spectacles. One ought to have amassed, as life goes on and the shadows lengthen, a good deal of material for reflection. And, after all, reading is not in itself a virtue; it is only one way of passing the time; talking is another way, watching things another. Bacon says that reading makes a full man; well, I cannot help thinking that many people are full to the brim when they reach the age of forty, and that much which they afterwards put into the overcharged vase merely drips and slobbers uncomfortably down the side and foot.

The thing to determine then, as one's brain hardens or softens, is what the object of reading is. It is not, I venture to think, what used to be called the pursuit of knowledge. Of course, if a man is a professional teacher or a professional writer, he must read for professional purposes, just as a coral insect must eat to enable it to secrete the substances out of which it builds its branching house. But I am not here speaking of professional studies, but of general reading. I suppose that there are three motives for reading--the first, purely pleasurable; the second, intellectual; the third, what may be called ethical. As to the first, a man who reads at all, reads just as he eats, sleeps, and takes exercise, because he likes it; and that is probably the best reason that can be given for the practice. It is an innocent mode of passing the time, it takes one out of oneself, it is amusing. Of course, it can be carried to an excess; and a man may become a mere book-eater, as a man may become an opium-eater. I used at one time to go and stay with an old friend, a clergyman in a remote part of England. He was a bachelor and fairly well off. He did not care about exercise or his garden, and he had no taste for general society. He subscribed to the London Library and to a lending library in the little town where he lived, and he bought too, a good many books. He must have spent, I used to calculate, about ten hours of the twenty-four in reading. He seemed to me to have read everything, old and new books alike, and he had an astonishing memory; anything that he put into his mind remained there exactly as fresh and clear as when he laid it away, so that he never needed to read a book twice. If he had lived at a University he would have been a useful man; if one wanted to know what books to read in any line, one had only to pick his brains. He could give one a list of authorities on almost every subject. But in his country parish he was entirely thrown away. He had not the least desire to make anything of his stores, or to write. He had not the art of expression, and he was a distinctly tiresome talker. His idea of conversation was to ask you whether you had read a number of modern novels. If he found one that you had not read, he sketched the plot in an intolerably prolix manner, so that it was practically impossible to fix the mind on what he was saying. He seemed to have no preferences in literature whatever; his one desire was to read everything that came out, and his only idea of a holiday was to go up to London and get lists of books from a bookseller. That is, of course, an extreme case; and I cannot help feeling that he would have been nearly as usefully employed if he had confined himself to counting the number of words in the books he read. But, after all, he was interested and amused, and a perfectly contented man.

As to the intellectual motive for reading, it hardly needs discussing; the object is to get clear conceptions, to arrive at a critical sense of what is good in literature, to have a knowledge of events and tendencies of thought, to take a just view of history and of great personalities; not to be at the mercy of theorists, but to be able to correct a faulty bias by having a large and wide view of the progress of events and the development of thought. One who reads from this point of view will generally find some particular line which he tends to follow, some special region of the mind where he is desirous to know all that can be known; but he will, at the same time, wish to acquaint himself in a general way with other departments of thought, so that he may be interested in subjects in which he is not wholly well-informed, and be able to listen, even to ask intelligent questions, in matters with which he has no minute acquaintance. Such a man, if he steers clear of the contempt for indefinite views which is often the curse of men with clear and definite minds, makes the best kind of talker, stimulating and suggestive; his talk seems to open doors into gardens and corridors of the house of thought; and others, whose knowledge is fragmentary, would like to be at home, too, in that pleasant palace. But it is of the essence of such talk that it should be natural and attractive, not professional or didactic. People who are not used to Universities tend to believe that academical persons are invariably formidable. They think of them as possessed of vast stores of precise knowledge, and actuated by a merciless desire to detect and to ridicule deficiencies of attainment among unprofessional people. Of course, there are people of this type to be found at a University, just as in all other professions it is possible to find uncharitable specialists who despise persons of hazy and leisurely views. But my own impression is that it is a rare type among University Dons; I think that it is far commoner at the University to meet men of great attainments combined with sincere humility and charity, for the simple reason that the most erudite specialist at a University becomes aware both of the wide diversity of knowledge and of his own limitations as well.

Personally, direct bookish talk is my abomination. A knowledge of books ought to give a man a delicate allusiveness, an aptitude for pointed quotation. A book ought to be only incidentally, not anatomically, discussed; and I am pleased to be able to think that there is a good deal of this allusive talk at the University, and that the only reason that there is not more is that professional demands are so insistent, and work so thorough, that academical persons cannot keep up their general reading as they would like to do.

And then we come to what I have called, for want of a better word, the ethical motive for reading; it might sound at first as if I meant that people ought to read improving books, but that is exactly what I do not mean. I have very strong opinions on this point, and hold that what I call the ethical motive for reading is the best of all--indeed the only true one. And yet I find a great difficulty in putting into words what is a very elusive and delicate thought. But my belief is this. As I make my slow pilgrimage through the world, a certain sense of beautiful mystery seems to gather and grow. I see that many people find the world dreary--and, indeed, there must be spaces of dreariness in it for us all--some find it interesting; some surprising; some find it entirely satisfactory. But those who find it satisfactory seem to me, as a rule, to be tough, coarse, healthy natures, who find success attractive and food digestible: who do not trouble their heads very much about other people, but go cheerfully and optimistically on their way, closing their eyes as far as possible to things painful and sorrowful, and getting all the pleasure they can out of material enjoyments.

Well, to speak very sincerely and humbly, such a life seems to me the worst kind of failure. It is the life that men were living in the days of Noah, and out of such lives comes nothing that is wise or useful or good. Such men leave the world as they found it, except for the fact that they have eaten a little way into it, like a mite into a cheese, and leave a track of decomposition behind them.

I do not know why so much that is hard and painful and sad is interwoven with our life here; but I see, or seem to see, that it is meant to be so interwoven. All the best and most beautiful flowers of character and thought seem to me to spring up in the track of suffering; and what is the most sorrowful of all mysteries, the mystery of death, the ceasing to be, the relinquishing of our hopes and dreams, the breaking of our dearest ties, becomes more solemn and awe-inspiring the nearer we advance to it.

I do not mean that we are to go and search for unhappiness; but, on the other hand, the only happiness worth seeking for is a happiness which takes all these dark things into account, looks them in the face, reads the secret of their dim eyes and set lips, dwells with them, and learns to be tranquil in their presence.

In this mood--and it is a mood which no thoughtful man can hope or ought to wish to escape--reading becomes less and less a searching for instructive and impressive facts, and more and more a quest after wisdom and truth and emotion. More and more I feel the impenetrability of the mystery that surrounds us; the phenomena of nature, the discoveries of science, instead of raising the veil, seem only to make the problem more complex, more bizarre, more insoluble; the investigation of the laws of light, of electricity, of chemical action, of the causes of disease, the influence of heredity--all these things may minister to our convenience and our health, but they make the mind of God, the nature of the First Cause, an infinitely more mysterious and inconceivable problem.

But there still remains, inside, so to speak, of these astonishing facts, a whole range of intimate personal phenomena, of emotion, of relationship, of mental or spiritual conceptions, such as beauty, affection, righteousness, which seem to be an even nearer concern, even more vital to our happiness than the vast laws of which it is possible for men to be so unconscious, that centuries have rolled past without their being investigated.

And thus in such a mood reading becomes a patient tracing out of human emotion, human feeling, when confronted with the sorrows, the hopes, the motives, the sufferings which beckon us and threaten us on every side. One desires to know what pure and wise and high-hearted natures have made of the problem; one desires to let the sense of beauty--that most spiritual of all pleasures--sink deeper into the heart; one desires to share the thoughts and hopes, the dreams and visions, in the strength of which the human spirit has risen superior to suffering and death.

And thus, as I say, the reading that is done in such a mood has little of precise acquisition or definite attainment about it; it is a desire rather to feed and console the spirit--to enter the region in which it seems better to wonder than to know, to aspire