LITMIR.BIZ

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for the west-winds awake

       On pampas, on prairie, o’er mountain and lake,

       To bathe the swift bark, like a sea-girdled shrine,

       With incense they stole from the rose and the pine.

      So fill a bright cup with the sunlight that gushed

       When the dead summer’s jewels were trampled and crushed:

       The true Knight of Learning—the world holds him dear—

       Love bless him, Joy crown him, God speed his career!

CHAPTER II

       Table of Contents

      I really believe some people save their bright thoughts, as being too precious for conversation. What do you think an admiring friend said the other day to one that was talking good things—good enough to print? “Why,” said he, “you are wasting mechantable literature, a cash article, at the rate, as nearly as I can tell, of fifty dollars an hour.” The talker took him to the window and asked him to look out and tell what he saw.

      “Nothing but a very dusty street,” he said, “and a man driving a sprinkling-machine through it.”

      “Why don’t you tell the man he is wasting that water? What would be the state of the highways of life, if we did not drive our thought-sprinklers through them with the valves open, sometimes?

      “Besides, there is another thing about this talking, which you forget. It shapes our thoughts for us;—the waves of conversation roll them as the surf rolls the pebbles on the shore. Let me modify the image a little. I rough out my thoughts in talk as an artist models in clay. Spoken language is so plastic—you can pat and coax, and spread and shave, and rub out, and fill up, and stick on so easily when you work that soft material, that there is nothing like it for modelling. Out of it come the shapes which you turn into marble or bronze in your immortal books, if you happen to write such. Or, to use another illustration, writing or printing is like shooting with a rifle; you may hit your reader’s mind, or miss it;—but talking is like playing at a mark with the pipe of an engine; if it is within reach, and you have time enough, you can’t help hitting it.”

      The company agreed that this last illustration was of superior excellence, or, in the phrase used by them, “Fust-rate.” I acknowledged the compliment, but gently rebuked the expression. “Fust-rate,” “prime,” “a prime article,” “a superior piece of goods,” “a handsome garment,” “a gent in a flowered vest,”—all such expressions are final. They blast the lineage of him or her who utters them, for generations up and down. There is one other phrase which will soon come to be decisive of a man’s social status, if it is not already: “That tells the whole story.” It is an expression which vulgar and conceited people particularly affect, and which well-meaning ones, who know better, catch from them. It is intended to stop all debate, like the previous question in the General Court. Only it doesn’t; simply because “that” does not usually tell the whole, nor one half of the whole story.

      —It is an odd idea, that almost all our people have had a professional education. To become a doctor a man must study some three years and hear a thousand lectures, more or less. Just how much study it takes to make a lawyer I cannot say, but probably not more than this. Now most decent people hear one hundred lectures or sermons (discourses) on theology every year—and this, twenty, thirty, fifty years together. They read a great many religious books besides. The clergy, however, rarely hear any sermons except what they preach themselves. A dull preacher might be conceived, therefore, to lapse into a state of quasi heathenism, simply for want of religious instruction. And on the other hand, an attentive and intelligent hearer, listening to a succession of wise teachers, might become actually better educated in theology than any one of them. We are all theological students, and more of us qualified as doctors of divinity than have received degrees at any of the universities.

      It is not strange, therefore, that very good people should often find it difficult, if not impossible, to keep their attention fixed upon a sermon treating feebly a subject which they have thought vigorously about for years, and heard able men discuss scores of times. I have often noticed, however, that a hopelessly dull discourse acts inductively, as electricians would say, in developing strong mental currents. I am ashamed to think with what accompaniments and variations and fioriture I have sometimes followed the droning of a heavy speaker—not willingly—for my habit is reverential—but as a necessary result of a slight continuous impression on the senses and the mind, which kept both in action without furnishing the food they required to work upon. If you ever saw a crow with a king-bird after him, you will get an image of a dull speaker and a lively listener. The bird in sable plumage flaps heavily along his straight-forward course, while the other sails round him, over him, under him, leaves him, comes back again, tweaks out a black feather, shoots away once more, never losing sight of him, and finally reaches the crow’s perch at the same time the crow does, having cut a perfect labyrinth of loops and knots and spirals while the slow fowl was painfully working from one end of his straight line to the other.

      [I think these remarks were received rather coolly. A temporary boarder from the country, consisting of a somewhat more than middle-aged female, with a parchment forehead and a dry little “frisette” shingling it, a sallow neck with a necklace of gold beads, a black dress too rusty for recent grief and contours in basso-rilievo, left the table prematurely, and was reported to have been very virulent about what I said. So I went to my good old minister, and repeated the remarks, as nearly as I could remember them, to him. He laughed good-naturedly, and said there was considerable truth in them. He thought he could tell when people’s minds were wandering, by their looks. In the earlier years of his ministry he had sometimes noticed this, when he was preaching;—very little of late years. Sometimes, when his colleague was preaching, he observed this kind of inattention; but after all, it was not so very unnatural. I will say, by the way, that it is a rule I have long followed, to tell my worst thoughts to my minister, and my best thoughts to the young people I talk with.]

      —I want to make a literary confession now, which I believe nobody has made before me. You know very well that I write verses sometimes, because I have read some of them at this table. (The company assented—two or three of them in a resigned sort of way, as I thought, as if they supposed I had an epic in my pocket, and was going to read half a dozen books or so for their benefit.)—I continued. Of course I write some lines or passages which are better than others; some which, compared with the others, might be called relatively excellent. It is in the nature of things that I should consider these relatively excellent lines or passages as absolutely good. So much must be pardoned to humanity. Now I never wrote a “good” line in my life, but the moment after it was written it seemed a hundred years old. Very commonly I had a sudden conviction that I had seen it somewhere. Possibly I may have sometimes unconsciously stolen it, but I do not remember that I ever once detected any historical truth in these sudden convictions of the antiquity of my new thought or phrase. I have learned utterly to distrust them, and never allow them to bully me out of a thought or line.

      This is the philosophy of it. (Here the number of the company was diminished by a small secession.) Any new formula which suddenly emerges in our consciousness has its roots in long trains of thought; it is virtually old when it first makes its appearance among the recognized growths of our intellect. Any crystalline group of musical words has had a long and still period to form in. Here is one theory.

      But there is a larger law which perhaps comprehends these facts. It is this. The rapidity with which ideas grow old in our memories is in a direct ratio to the squares of their importance. Their apparent age runs up miraculously, like the value of diamonds, as they increase in magnitude. A great calamity, for instance, is as old as the trilobites an hour after it has happened. It stains backward through all the leaves we have turned over in the book of life, before its blot of tears or of blood is dry on the page we are turning. For this we seem to have lived;

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