Books and Culture by Hamilton Wright Mabie (parable of the sower read online TXT) 📕

of his perception and diminish his capacity for delight.

This delight, born afresh of every new contact of the mind with a real book, furnishes indubitable evidence that the reader has the feeling for literature,-a possession much rarer than is commonly supposed. It is no injustice to say that the majority of those who read have no feeling for literature; their interest is awakened or sustained not by the literary quality of a book, but by some element of brightness or novelty, or by the charm of narrative. Reading which finds its reward in these things is entirely legitimate, but it is not the kind of reading which secures culture. It adds largely to one's stock of information, and it refreshes the mind by introducing new objects of interest; but it does not minister directly to the refining and maturing of the nature. The same book may be read in entirely different ways and with entirely different results. One may, for instance, read Shakespeare's historical plays simply for the story element which runs through them, and for the interest which the skilful use of that element excites; and in such a reading there will be distinct gain for the reader. This is the way in which a healthy boy generally reads these plays for the first time. From such a reading one will get information and refreshment; more than one English statesman has confessed that he owed his knowledge of certain periods of English history largely to Shakespeare. On the other hand, one may read these plays for the joy of the art that is in them, and for the enrichment which comes from contact with the deep and tumultuous life which throbs through them; and this is the kind of reading which produces culture, the reading which means enlargement and ripening.

The feeling for literature, like the feeling for art in general, is not only susceptible of cultivation, but very quickly responds to appeals which are made to it by noble or beautiful objects. It is essentially a feeling, but it is a feeling which depends very largely on intelligence; it is strengthened and made sensitive and responsive by constant contact with those objects which call it out. No rules can be laid down for its development save the very simple rule to read only and always those books which are literature. It is impossible to give specific directions for the cultivation of the feeling for Nature. It is not to be gotten out of text-books of any kind; it is not to be found in botanies or geologies or works on zoölogy; it is to be gotten only out of familiarity with Nature herself. Daily fellowship with landscapes, trees, skies, birds, with an open mind and in a receptive mood, soon develops in one a kind of spiritual sense which takes cognisance of things not seen before and adds a new joy and resource to life. In like manner the feeling for literature is quickened and nourished by intimate acquaintance with books of beauty and power. Such an intimacy makes the sense of delight more keen, preserves it against influences which tend to deaden it, and makes the taste more sure and trustworthy. A man who has long had acquaintance with the best in any department of art comes to have, almost unconsciously to himself, an instinctive power of discerning good work from bad, of recognising on the instant the sound and true method and style, and of feeling a fresh and constant delight in such work. His education comes not by didactic, but by vital methods.

The art quality in a book is as difficult to analyse as the feeling for it; not because it is intangible or indefinite, but because it is so subtly diffused. It is difficult to analyse because it is the breath of life in the book, and life always evades us, no matter how keen and exhaustive our search may be. Most of us are so entirely out of touch with the spirit of art in this busy new world that we are not quite convinced of its reality. We know that it is decorative, and that a certain pleasure flows from it; but we are sceptical of its significance in the life of the race, of its deep necessity in the development of that life, and of its supreme educational value. And our scepticism, it must be frankly said, like most scepticism, grows out of our ignorance. True art has nothing in common with the popular conception of its nature and uses. Instead of being decorative, it is organic; when men arrive at a certain stage of ripeness and power they express themselves through its forms as naturally as the tree puts forth its flowers. Nothing which lies within the range of human achievement is more real or inevitable. This expression is neither mechanical nor artificial; it is made under certain inflexible laws, but they are the laws of the human spirit, not the rules of a craft; they are rooted in that deeper psychology which deals with man as an organic whole and not as a bundle of separate faculties.

It was once pointed out to Tennyson that he had scrupulously conformed, in a certain poem, to a number of rules of versification and to certain principles in the use of different sound values. "Yes," answered the poet in substance, "I carefully observed all those rules and was entirely unconscious of them!" There was no contradiction between the Laureate's practice of his craft and the technical rules which govern it. The poet's instinct kept him in harmony with those essential and vital principles of language of which the formal rules are simply didactic statements.

Art, it need hardly be said, is never artifice; intelligence and calculation enter into the work of the artist, but in the last analysis it is the free and noble expression of his own personality. It expresses what is deepest and most significant in him, and expresses it in a final rather than a provisional form. The secret of the reality and power of art lies in the fact that it is the culmination and summing up of a process of observation, experience, and feeling; it is the deposit of whatever is richest and most enduring in the life of a man or a race. It is a finality both of experience and of thought; it contains the ultimate and the widest conception of man's nature and life, or of the meaning and reality of Nature, which an age or a race reaches. It is the supreme flowering of the genius of a race or an age. It has, therefore, the highest educational value. For the very highest products of man's life in this world are his ideas and ideals; they grow out of his highest nature; they react on his character; they are the precious deposit of all that he has thought, felt, suffered, and done in word and work, in feeling and action. The richest educational material upon which modern men are nourished are these ultimate conclusions and convictions of the Hebrew, the Greek, and the Roman. These ultimate inferences, these final interpretations of their own natures and of the world about them, contain not only the thought of these races, but their life as well. They have, therefore, a vital quality which not only assures their own immortality, but has the power of transmission to others. These ultimate results of experience are embodied in art, and especially in literature; and that which makes them art is this very vitality. For this reason art is absolutely essential for culture; it has the power of enriching and expanding the natures which come in contact with it by transmitting to them the highest results of the life of the past, by sharing with them the ripeness and maturity of the human spirit in its universal experience.


Chapter VI.

The Books of Life.


The books of power, as distinguished from the books of knowledge, include the original, creative, first-hand books in all literatures, and constitute, in the last analysis, a comparatively small group, with which any student can thoroughly familiarise himself. The literary impulse of the race has expressed itself in a great variety of works, of varying charm and power; but the books which are fountain-heads of vitality, ideas, and beauty, are few in number. These original and dominant creations may be called the books of life, if one may venture to modify De Quincey's well-worn phrase. For that which is deepest in this group of masterpieces is not power, but something greater and more inclusive, of which power is but a single form of expression,-life; that quintessence of the unbroken experience and activity of the race which includes not only thought, power, beauty, and every kind of skill, but, below all these, the living soul of the living man.

If it be true, as many believe, that the fundamental process of the universe, so far as we can understand it, is not intellectual, but vital, it follows that the deepest things which men have learned have come to them not as the result of processes of thought, but as the result of the process of living. It is evident that certain definite purposes are being wrought out through physical forms, processes, and forces; science reveals clearly enough certain great lines of development. In like manner, although with very significant differences, certain deep lines of growth and expansion become more and more clear in human history. Through the bare process of living, men not only learn fundamental facts about themselves and their world, but they are evidently working out certain purposes. Of these purposes they do not, it is true, possess full knowledge; but complete knowledge is necessary neither for the demonstration of the existence of the purpose nor for those ethical and intellectual uses which that knowledge serves. The life of the race is a revelation of the nature of man, of the character of his relations with his surroundings, and of the certain great lines of development along which the race is moving. Every leading race has its characteristic thought concerning its own nature, its relation to the world, and the character and quality of life. These various fundamental conceptions have shaped all definite thinking, and have very largely moulded race character, and, therefore, determined race destiny. The Hebrew, the Greek, and the Roman conceptions of life constitute not only the key to the diverse histories of the leaders of ancient civilisation, but also their most vital contribution to civilisation. These conceptions were not definitely thought out; they were worked out. They were the result of the contact of these different peoples with Nature, with the circumstances of their own time, and with those universal experiences which fall to the lot of all men, and which are, in the long run, the prime sources and instruments of human education.

The interpretations of life which each of these races has left us are revelations both of race character and of life itself; they embody the highest thought, the deepest feeling, the most searching experiences, the keenest suffering, the most strenuous activity. In these interpretations are expressed and represented the inner and essential life of each race; in them the soul of the elder world survives. Now, these interpretations constitute, in their highest forms, not only the supreme art of the world, but they are also the richest educational material accessible to men. Information and discipline may be drawn from other sources, but that culture which means the enrichment and unfolding of a man's self is largely developed by familiarity with those ultimate conclusions of man about himself which are the deposit of all that he has thought, suffered, wrought, and been,-those deep deposits of truth silently formed in the heart of the race in the long and painful working out of its life,