The Lost Art of Reading Part 4

What are you going to do about it? Are you going to talk about Browning?

Not if Browning is one of your alive places. You will reconnoitre first--James Whitcomb Riley or Ella Wheeler Wilc.o.x. There is no telling where The Enemy will bring you up, if you do not. He may tell you something about Browning you never knew--something you have always wanted to know,--but you will be hurt that he knew it. He may be the original Grammarian of "The Grammarian's Funeral" (whom Robert Browning took--and knew perfectly well that he took at the one poetic moment of his life), but his belonging to a Browning Club--The Enemy, that is--does not mean anything to you or to any one else nowadays--either about Browning or about himself.

There was a time once, when, if a man revealed in conversation, that he was familiar with poetic structure in John Keats, it meant something about the man--his temperament, his producing or delighting power. It means now, that he has taken a course in poetics in college, or teaches English in a high school, and is carrying deadly information about with him wherever he goes. It does not mean that he has a spark of the Keats spirit in him, or that he could have endured being in the same room with Keats, or Keats could have endured being in the same room with him, for fifteen minutes.

If there is one inconvenience rather than another in being born in the latter half of the nineteenth century, it is the almost constant compulsion one is under in it, of finding people out--making a distinction between the people who know a beautiful thing and are worth while, and the boors of culture--the people who know all about it. One sees on every hand to-day persons occupying positions of importance who have been taken through all the motions of education, from the bottom to the top, but who always belong to the intellectual lower cla.s.ses whatever their positions may be, because they are not masters. They are clumsy and futile with knowledge. Their culture has not been made over into them--selves. They have acquired it largely under mob-influence (the dead level of intelligence), and all that they can do with it, not wanting it, is to be teachery with it--force it on other people who do not want it.

Whether in the origin, processes, or results of their learning, these people have all the attributes of a mob. Their influence and force in civilisation is a mob influence, and it operates in the old and cla.s.sic fas.h.i.+on of mobs upon all who oppose it.

It const.i.tutes at present the most important and securely intrenched intimidating force that modern society presents against the actual culture of the world, whether in the schools or out of them. Its voice is in every street, and its shout of derision may be heard in almost every walk of life against all who refuse to conform to it. There are but very few who refuse. Millions of human beings, young and old, in meek and willing rows are seen on every side, standing before It--THE DEAD LEVEL,--anxious to do anything to be graded up to it, or to be graded down to it--offering their heads to be taken off, their necks to be stretched, or their waists--willing to live footless all their days--anything--anything whatever, bless their hearts! to know that they are on the Level, the Dead Level, the precise and exact Dead Level of Intelligence.

The fact that this mob-power keeps its hold by using books instead of bricks is merely a matter of form. It occupies most of the strategic positions just now in the highways of learning, and it does all the things that mobs do, and does them in the way that mobs do them. It has broken into the gardens, into the arts, the resting-places of nations, and with its factories to learn to love in, its treadmills to learn to sing in, it girdles its belt of drudgery around the world and carries bricks and mortar to the clouds. It shouts to every human being across the s.p.a.ces--the outdoors of life: "Who goes there? Come thou with us.

Dig thou with us. Root or die!"

Every vagrant joy-maker and world-builder the modern era boasts--genius, lover, singer, artist, has had to have his struggle with the hod-carriers of culture, and if a lover of books has not enough love in him to refuse to be coerced into joining the huge Intimidator, the aggregation of the Reading Labour Unions of the world, which rules the world, there is little hope for him. All true books draw quietly away from him. Their spirit is a spirit he cannot know.

It would be hard to find a more significant fact with regard to the ruling culture of modern life than the almost total displacement of temperament in it,--its blank, staring inexpressiveness. We have lived our lives so long under the domination of the "Cultured-man-must" theory of education--the industry of being well informed has gained such headway with us, that out of all of the crowds of the civilised we prefer to live with to-day, one must go very far to find a cultivated man who has not violated himself in his knowledge, who has not given up his last chance at distinction--his last chance to have his knowledge fit him closely and express him and belong to him.

The time was, when knowledge was made to fit people like their clothes.

But now that we have come to the point where we pride ourselves on educating people in rows and civilising them in the bulk, "If a man has the privilege of being born by himself, of beginning his life by himself, it is as much as he can expect," says the typical Board of Education. The result is, so far as his being educated is concerned, the average man looks back to his first birthday as his last chance of being treated--as G.o.d made him,--a special creation by himself. "The Almighty may deal with a man, when He makes him, as a special creation by himself. He may manage to do it afterward. _We_ cannot," says The Board, succinctly, drawing its salary; "It increases the tax rate."

The problem is dealt with simply enough. There is just so much cloth to be had and just so many young and two-legged persons to be covered with it--and that is the end of it. The growing child walks down the years--turns every corner of life--with Vistas of Ready-Made Clothing hanging before him, closing behind him. Unless he shall fit himself to these clothes--he is given to understand--down the pitying, staring world he shall go, naked, all his days, like a dream in the night.

It is a general principle that a nation's life can be said to be truly a civilised life, in proportion as it is expressive, and in proportion as all the persons in it, in the things they know and in the things they do, are engaged in expressing what they are.

A generation may be said to stand forth in history, to be a great and memorable generation in art and letters, in material and spiritual creation, in proportion as the knowledge of that generation was fitted to the people who wore it and the things they were doing in it, and the things they were born to do.

If it were not contradicted by almost every attribute of what is being called an age of special and general culture, it would seem to be the first axiom of all culture that knowledge can only be made to be true knowledge, by being made to fit people, and to express them as their clothes fit them and express them.

But we do not want knowledge in our civilisation to fit people as their clothes fit them. We do not even want their clothes to fit them. The people themselves do not want it. Our modern life is an elaborate and organised endeavour, on the part of almost every person in it, to escape from being fitted, either in knowledge or in anything else. The first symptom of civilisation--of the fact that a man is becoming civilised--is that he wishes to appear to belong where he does not. It is looked upon as the spirit of the age. He wishes to be learned, that no one may find out how little he knows. He wishes to be religious, that no one may see how wicked he is. He wishes to be respectable, that no one may know that he does not respect himself. The result mocks at us from every corner in life. Society is a struggle to get into the wrong clothes. Culture is a struggle to learn the things that belong to some one else. Black Mollie (who is the cook next door) presented her betrothed last week--a stable hand on the farm--with an eight-dollar manicure set. She did not mean to sum up the condition of culture in the United States in this simple and tender act. But she did.

Michael O'Hennessy, who lives under the hill, sums it up also. He has just bought a brougham in which he and Mrs. O'H. can be seen almost any pleasant Sunday driving in the Park. It is not to be denied that Michael O'Hennessy, sitting in his brougham, is a genuinely happy-looking object. But it is not the brougham itself that Michael enjoys. What he enjoys is the fact that he has bought the brougham, and that the brougham belongs to some one else. Mrs. John Brown-Smith, who presides at our tubs from week to week, and who comes to us in a brilliant silk waist (removed for business), has just bought a piano to play _Hold the Fort_ on, with one finger, when the neighbours are pa.s.sing by--a fact which is not without national significance, which sheds light upon schools and upon college catalogues and learning-shows, and upon educational conditions through the whole United States.

It would be a great pity if a man could not know the things that have always belonged before, to other men to know, and it is the essence of culture that he should, but his appearing to know things that belong to some one else--his desire to appear to know them--heaps up darkness. The more things there are a man knows without knowing the inside of them--the spirit of them--the more kinds of an ignoramus he is. It is not enough to say that the learned man (learned in this way) is merely ignorant.

His ignorance is placed where it counts the most,--generally,--at the fountain heads of society, and he radiates ignorance.

There seem to be three objections to the Dead Level of Intelligence,--getting people at all hazards, alive or dead, to know certain things. First, the things that a person who learns in this way appears to know, are blighted by his appearing to know them. Second, he keeps other people who might know them from wanting to. Third, he poisons his own life, by appearing to know--by even desiring to appear to know--what is not in him to know. He takes away the last hope he can ever have of really knowing the thing he appears to know, and, unless he is careful, the last hope he can ever have of really knowing anything.

He destroys the thing a man does his knowing with. It is not the least pathetic phase of the great industry of being well informed, that thousands of men and women may be seen on every hand, giving up their lives that they may appear to live, and giving up knowledge that they may appear to know, taking pains for vacuums. Success in appearing to know is success in locking one's self outside of knowledge, and all that can be said of the most learned man that lives--if he is learned in this way--is that he knows more things that he does not know, about more things, than any man in the world. He runs the gamut of ignorance.

In the meantime, as long as the industry of being well informed is the main ideal of living in the world, as long as every man's life, chasing the shadow of some other man's life, goes hurrying by, grasping at ignorance, there is nothing we can do--most of us--as educators, but to rescue a youth now and then from the rush and wait for results, both good and evil, to work themselves out. Those of us who respect every man's life, and delight in it and in the dignity of the things that belong to it, would like to do many things. We should be particularly glad to join hands in the "practical" things that are being hurried into the hurry around us. But they do not seem to us practical. The only practical thing we know of that can be done with a man who does not respect himself, is to get him to. It is true, no doubt, that we cannot respect another man's life for him, but we are profoundly convinced that we cannot do anything more practical for such a man's life than respecting it until he respects it himself, and we are convinced also that until he does respect it himself, respecting it for him is the only thing that any one else can do--the beginning and end of all action for him and of all knowledge. Democracy to-day in education--as in everything else--is facing its supreme opportunity. Going about in the world respecting men until they respect themselves is almost the only practical way there is of serving them.

We find it necessary to believe that any man in this present day who shall be inspired to respect his life, who shall refuse to take to himself the things that do not belong to his life, who shall break with the appearance of things, who shall rejoice in the things that are really real to him--there shall be no withstanding him. The strength of the universe shall be in him. He shall be glorious with it. The man who lives down through the knowledge that he has, has all the secret of all knowledge that he does not have. The spirit that all truths are known with, becomes his spirit. The essential mastery over all real things and over all real men is his possession forever.

When this vital and delighted knowledge--knowledge that is based on facts--one's own self-respecting experience with facts, shall begin again to be the habit of the educated life, the days of the Dead Level of Intelligence shall be numbered. Men are going to be the embodiment of the truths they know--some-time--as they have been in the past. When the world is filled once more with men who know what they know, learning will cease to be a theory about a theory of life, and children will acquire truths as helplessly and inescapably as they acquire parents.

Truths will be learned through the types of men the truths have made. A man was meant to learn truths by gazing up and down lives--out of his own life.

When these principles are brought home to educators--when they are practised in some degree by the people, instead of merely, as they have always been before, by the leaders of the people, the world of knowledge shall be a new world. All knowledge shall be human, incarnate, expressive, artistic. Whole systems of knowledge shall come to us by seeing one another's faces on the street.

XI

The Art of Reading as One Likes

Most of us are apt to discover by the time we are too old to get over it, that we are born with a natural gift for being interested in ourselves. We realise in a general way, that our lives are not very important--that they are being lived on a comparatively obscure but comfortable little planet, on a side street in s.p.a.ce--but no matter how much we study astronomy, nor how fully we are made to feel how many other worlds there are for people to live on, and how many other people have lived on this one, we are still interested in ourselves.

The fact that the universe is very large is neither here nor there to us, in a certain sense. It is a mere matter of size. A man has to live on it. If he had to live on all of it, it would be different. It naturally comes to pa.s.s that when a human being once discovers that he is born in a universe like this, his first business in it is to find out the relation of the nearest, most sympathetic part of it to himself.

After the usual first successful experiment a child makes in making connection with the universe, the next thing he learns is how much of the universe there is that is not good to eat. He does not quite understand it at first--the unswallowableness of things. He soon comes to the conclusion that, although it is worth while as a general principle, in dealing with a universe, to try to make the connection, as a rule, with one's mouth, it cannot be expected to succeed except part of the time. He looks for another connection. He learns that some things in this world are merely made to feel, and drop on the floor. He discovers each of his senses by trying to make some other sense work. If his mouth waters for the moon, and he tries to smack his lips on a lullaby, who shall smile at him, poor little fellow, making his st.u.r.dy lunges at this huge, impenetrable world? He is making his connection and getting his hold on his world of colour and sense and sound, with infinitely more truth and patience and precision and delight than nine out of ten of his elders are doing or have ever been able to do, in the world of books.

The books that were written to be breathed--gravely chewed upon by the literary infants of this modern day,--who can number them?--books that were made to live in--vast, open clearings in the thicket of life--chapters like tents to dwell in under the wide heaven, visited like railway stations by excursion trains of readers,--books that were made to look down from--serene mountain heights criticised because factories are not founded on them--in every reading-room hundreds of people (who has not seen them?), looking up inspirations in encyclopaedias, poring over poems for facts, looking in the clouds for seeds, digging in the ground for sunsets; and everywhere through all the world, the whole huddling, crowding mob of those who read, hastening on its endless paper-paved streets, from the pyramids of Egypt and the gates of Greece, to Pater Noster Row and the Old Corner Book Store--nearly all of them trying to make the wrong connections with the right things or the right connections with things they have no connection with, and only now and then a straggler lagging behind perhaps, at some left-over bookstall, who truly knows how to read, or some beautiful, over-grown child let loose in a library--making connections for himself, who knows the uttermost joy of a book.

In seeking for a fundamental principle to proceed upon in the reading of books, it seems only reasonable to a.s.sert that the printed universe is governed by the same laws as the real one. If a child is to have his senses about him--his five reading senses--he must learn them in exactly the way he learns his five living senses. The most significant fact about the way a child learns the five senses he has to live with is, that no one can teach them to him. We do not even try to. There are still--thanks to a most merciful Heaven--five things left in the poor, experimented-on, battered, modern child, that a board of education cannot get at. For the first few months of his life, at least, it is generally conceded, the modern infant has his education--that is, his making connection with things--entirely in his own hands. That he learns more these first few months of his life when his education is in his own hands, than he learns in all the later days when he is surrounded by those who hope they are teaching him something, it may not be fair to say; but while it cannot be said that he learns more perhaps, what he does learn, he learns better, and more scientifically, than he is ever allowed to learn with ordinary parents and ordinary teachers and text-books in the years that come afterward. With most of us, this first year or so, we are obliged to confess, was the chance of our lives. Some of us have lived long enough to suspect that if we have ever really learned anything at all we must have learned it then.

The whole problem of bringing to pa.s.s in others and of maintaining in ourselves a vital and beautiful relation to the world of books, turns entirely upon such success as we may have in calling back or keeping up in our att.i.tude toward books, the att.i.tude of the new-born child when he wakes in the suns.h.i.+ne of the earth, and little by little on the edge of the infinite, groping and slow, begins to make his connections with the universe. It cannot be over-emphasised that this new-born child makes these connections for himself, that the entire value of having these connections made is in the fact that he makes them for himself. As between the books in a library that ought to be read, and a new life standing in it, that ought to read them, the sacred thing is not the books the child ought to read. The sacred thing is the way the child feels about the books; and unless the new life, like the needle of a magnet trembling there under the whole wide heaven of them all, is allowed to turn and poise itself by laws of attraction and repulsion forever left out of our hands, the magnet is ruined. It is made a dead thing. It makes no difference how many similar books may be placed within range of the dead thing afterward, nor how many good reasons there may be for the dead thing's being attracted to them, the poise of the magnet toward a book, which is the sole secret of any power that a book can have, is trained and disciplined out of it. The poise of the magnet, the magnet's poising itself, is inspiration, and inspiration is what a book is for.

If John Milton had had any idea when he wrote the little book called _Paradise Lost_ that it was going to be used mostly during the nineteenth century to batter children's minds with, it is doubtful if he would ever have had the heart to write it. It does not damage a book very much to let it lie on a wooden shelf little longer than it ought to. But to come cras.h.i.+ng down into the exquisite filaments of a human brain with it, to use it to keep a brain from continuing to be a brain--that is, an organ with all its reading senses acting and reacting warm and living in it, is a very serious matter. It always ends in the same way, this modern brutality with books. Even Bibles cannot stand it.

Human nature stands it least of all. That books of all things in this world, made to open men's instincts with, should be so generally used to shut them up with, is one of the saddest signs we have of the caricature of culture that is having its way in our modern world. It is getting so that the only way the average dinned-at, educated modern boy, shut in with masterpieces, can really get to read is in some still overlooked moment when people are too tired of him to do him good. Then softly, perhaps guiltily, left all by himself with a book, he stumbles all of a sudden on his soul--steals out and loves something. It may not be the best, but listening to the singing of the crickets is more worth while than seeming to listen to the music of the spheres. It leads to the music of the spheres. All agencies, persons, inst.i.tutions, or customs that interfere with this sensitive, self-discovering moment when a human spirit makes its connection in life with its ideal, that interfere with its being a genuine, instinctive, free and beautiful connection, living and growing daily of itself,--all influences that tend to make it a formal connection or a merely decorous or borrowed one, whether they act in the name of culture or religion or the state, are the profoundest, most subtle, and most unconquerable enemies of culture in the world.

It is not necessary to contend for the doctrine of reading as one likes--using the word "likes" in the sense of direction and temperament--in its larger and more permanent sense. It is but necessary to call attention to the fact that the universe of books is such a very large and various universe, a universe in which so much that one likes can be brought to bear at any given point, that reading as one likes is almost always safe in it. There is always more of what one likes than one can possibly read. It is impossible to like any one thing deeply without discovering a hundred other things to like with it. One is infallibly led out. If one touches the universe vitally at one point, all the rest of the universe flocks to it. It is the way a universe is made.

Almost anything can be accomplished with a child who has a habit of being eager with books, who respects them enough, and who respects himself enough, to leave books alone when he cannot be eager with them.

Eagerness in reading counts as much as it does in living. A live reader who reads the wrong books is more promising than a dead one who reads the right ones. Being alive is the point. Anything can be done with life. It is the Seed of Infinity.

While much might be said for the topical or purely scientific method in learning how to read, it certainly is not claiming too much for the human, artistic, or personal point of view in reading, that it comes first in the order of time in a developing life and first in the order of strategic importance. Topical or scientific reading cannot be fruitful; it cannot even be scientific, in the larger sense, except as, in its own time and in its own way, it selects itself in due time in a boy's life, buds out, and is allowed to branch out, from his own inner personal reading.

As the first and most important and most far-reaching of the arts of reading is the Art of Reading as One Likes, the principles, inspirations, and difficulties of reading as one likes are the first to be considered in the following chapters.

The fact that the art of reading as one likes is the most difficult, perhaps the most impossible, of all the arts in modern times, const.i.tutes one of those serio-comic problems of civilisation--a problem which civilisation itself, with all its swagger of science, its literary braggadocio, its Library Cure, with all its Board Schools, Commissioners of Education and specialists, and bishops and newsboys, all hard at work upon it, is only beginning to realise.

The Second Interference: The Disgrace of the Imagination

I

On Wondering Why One Was Born

The real trouble with most of the attempts that teachers and parents make, to teach children a vital relation to books, is that they do not believe in the books and that they do not believe in the children.

It is almost impossible to find a child who, in one direction or another, the first few years of his life, is not creative. It is almost impossible to find a parent or a teacher who does not discourage this creativeness. The discouragement begins in a small way, at first, in the average family, but as the more creative a child becomes the more inconvenient he is, as a general rule, every time a boy is caught being creative, something has to be done to him about it.

It is a part of the nature of creativeness that it involves being creative a large part of the time in the wrong direction. Half-proud and half-stupefied parents, failing to see that the mischief in a boy is the entire basis of his education, the mainspring of his life, not being able to break the mainspring themselves, frequently hire teachers to help them. The teacher who can break a mainspring first and keep it from getting mended, is often the most esteemed in the community. Those who have broken the most, "secure results." The spectacle of the mechanical, barren, conventional society so common in the present day to all who love their kind is a sign there is no withstanding. It is a spectacle we can only stand and watch--some of us,--the huge, dreary kinetoscope of it, grinding its cogs and wheels, and swinging its weary faces past our eyes. The most common sight in it and the one that hurts the hardest, is the boy who could be made into a man out of the parts of him that his parents and teachers are trying to throw away. The faults of the average child, as things are going just now, would be the making of him, if he could be placed in seeing hands. It may not be possible to educate a boy by using what has been left out of him, but it is more than possible to begin his education by using what ought to have been left out of him. So long as parents and teachers are either too dull or too busy to experiment with mischief, to be willing to pay for a child's originality what originality costs, only the most hopeless children can be expected to amount to anything. If we fail to see that originality is worth paying for, that the risk involved in a child's not being creative is infinitely more serious than the risk involved in his being creative in the wrong direction, there is little either for us or for our children to hope for, as the years go on, except to grow duller together. We do not like this growing duller together very well, perhaps, but we have the feeling at least that we have been educated, and when our children become at last as little interested in the workings of their minds, as parents and teachers are in theirs, we have the feeling that they also have been educated. We are not unwilling to admit, in a somewhat useless, kindly, generalising fas.h.i.+on, that vital and beautiful children delight in things, in proportion as they discover them, or are allowed to make them up, but we do not propose in the meantime to have our own children any more vital and beautiful than we can help. In four or five years they discover that a home is a place where the more one thinks of things, the more unhappy he is. In four or five years more they learn that a school is a place where children are expected not to use their brains while they are being cultivated. As long as he is at his mother's breast the typical American child finds that he is admired for thinking of things. When he runs around the house he finds gradually that he is admired very much less for thinking of things. At school he is disciplined for it. In a library, if he has an uncommonly active mind, and takes the liberty of being as alive there, as he is outdoors, if he roams through the books, vaults over their fences, climbs up their mountains, and eats of their fruit, and dreams by their streams, or is caught camping out in their woods, he is made an example of. He is treated as a tramp and an idler, and if he cannot be held down with a dictionary he is looked upon as not worth educating. If his parents decide he shall be educated anyway, dead or alive, or in spite of his being alive, the more he is educated the more he wonders why he was born and the more his teachers from behind their dictionaries, and the other boys from underneath their dictionaries, wonder why he was born. While it may be a general principle that the longer a boy wonders why he was born in conditions like these, and the longer his teachers and parents wonder, the more there is of him, it may be observed that a general principle is not of very much comfort to the boy while the process of wondering is going on. There seems to be no escape from the process, and if, while he is being educated, he is not allowed to use himself, he can hardly be blamed for spending a good deal of his time in wondering why he is not some one else. In a half-seeing, half-blinded fas.h.i.+on he struggles on. If he is obstinate enough, he manages to struggle through with his eyes shut. Sometimes he belongs to a higher kind, and opens his eyes and struggles.

With the average boy the struggle with the School and the Church is less vigorous than the struggle at home. It is more hopeless. A mother is a comparatively simple affair. One can either manage a mother or be managed. It is merely a matter of time. It is soon settled. There is something there. She is not boundless, intangible. The School and the Church are different. With the first fresh breaths of the world tingling in him, the youth stands before them. They are entirely new to him. They are huge, immeasurable, unaccountable. They loom over him--a part of the structure of the universe itself. A mother can meet one in a door. The problem is concentrated. The Church stretches beyond the sunrise. The School is part of the horizon of the earth, and what after all is his own life and who is he that he should take account of it? Out of s.p.a.ce--out of time--out of history they come to him--the Church and the School. They are the a.s.sembling of all mankind around his soul. Each with its Cone of Ether, its desire to control the breath of his life, its determination to do his breathing for him, to push the Cone down over him, looms above him and above all in sight, before he speaks--before he is able to speak.

It is soon over. He lies pa.s.sive and insensible at last,--as convenient as though he were dead, and the Church and the School operate upon him.