bored with it when it does. I want to interrupt it, take it outdoors, see what the hills and clouds think, try it on, test it, see if it is good enough—see if it can come down upon me as rain or sunlight or other real things and blow upon me as the wind. It does not belong to me until it has found its way through all the weathers within and the weathers without, until it drifts with me through moods, events, sensations, and days and nights, faces and sunsets, and the light of stars—until it is a part of life itself. I find there is no other or shorter or easier way for me to do with a great book than to greet it as it seems to ask to be greeted, as if it were a world that had come to me and sought me out—wanted me to live in it. Hundreds and hundreds of times, when I am being civilised, have I not tried to do otherwise? Have I not stopped my poor pale, hurried, busy soul (like a kind of spectre flying past me) before a great book and tried to get it to speak to it, and it would not? It requires a world—a great book does—as a kind of ticket of admission, and what have I to do, when I am being civilised, with a world—the one that’s running still and godlike over me? Do I not for days and weeks at a time go about in it, guilty, shut-in, and foolish under it, slinking about—its emptied miracles all around me, mean, joyless, anxious, unable to look the littlest flower in the face—unable——. “Ah, God!” my soul cries out within me. Are not all these things mine? Do they not belong with me and I with them? And I go racing about, making things up in their presence, plodding for shadows, cutting out paper dolls to live with. All the time this earnest, splendid, wasted heaven shining over me—doing nothing with it, expecting nothing of it—a little more warmth out of it perhaps, a little more light not to see in——. Who am I that the grasses should whisper to me, that the winds should blow upon me? Now and then there are days that come, when I see a flower—when I really see a flower—and my soul cries out to it.
Now and then there are days too, when I see a great book, a book that has the universe wrought in it. I find my soul feeling it vaguely, creeping toward it. I wonder if I dare to read it. I remember how I used to read it. I all but pray to it. I sit in my factory window and try sometimes. But it is all far away—at least as long as I stay in my window. It’s all about some one else—a kind of splendid wistful walking in a dream. It does not really belong to me to live in a great book—a book with the universe in it. Sometimes it almost seems to. But it barely, faintly belongs to me. It is as if the sky came to me, and stooped down over me, and then went softly away in my sleep.
X
The Dead Level of Intelligence
Your hostess introduces you to a man in a drawing-room. “Mr. C—— belongs to a Browning Club, too,” she says.
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 Wilcox. 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 classes 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 classic fashion of mobs upon all who oppose it.
It constitutes 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 spaces—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 God 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