Kitabı oku: «Windfalls», sayfa 12
ON RE-READING
I
A weekly paper has been asking well-known people what books they re-read. The most pathetic reply made to the inquiry is that of Sir Arthur Conan Doyle. “I seldom re-read now,” says that unhappy man. “Time is so short and literature so vast and unexplored.” What a desolating picture! It is like saying, “I never meet my old friends now. Time is so short and there are so many strangers I have not yet shaken hands with.” I see the poor man, hot and breathless, scurrying over the “vast and unexplored” fields of literature, shaking hands and saying, “How d’ye do?” to everybody he meets and reaching the end of his journey, impoverished and pitiable, like the peasant in Tolstoi’s “How much land does a man need?”
I rejoice to say that I have no passion for shaking hands with strangers. I do not yearn for vast unexplored regions. I take the North Pole and the South, the Sahara and the Karoo for granted. As Johnson said of the Giant’s Causeway, I should like to see them, but I should not like to go to see them. And so with books. Time is so short that I have none to spare for keeping abreast with the circulating library. I could almost say with the Frenchman that when I see that a new book is published I read an old one. I am always in the rearward of the fashion, and a book has to weather the storms of its maiden voyage before I embark on it. When it has proved itself seaworthy I will go aboard; but meanwhile the old ships are good enough for me. I know the captain and the crew, the fare I shall get and the port I shall make and the companionship I shall have by the way.
Look at this row of fellows in front of me as I write – Boswell, “The Bible in Spain,” Pepys, Horace, “Elia,” Montaigne, Sainte-Beuve, “Travels with a Donkey,” Plutarch, Thucydides, Wordsworth, “The Early Life of Charles James Fox,”
“Under the Greenwood Tree,” and so on. Do not call them books.
Camerado, this is no book.
Who touches this, touches a man,
as Walt Whitman said of his own “Leaves of Grass.” They are not books. They are my friends. They are the splendid wayfarers I have met on my pilgrimage, and they are going on with me to the end. It was worth making the great adventure of life to find such company. Come revolutions and bereavements, come storm and tempest, come war or peace, gain or loss – these friends shall endure through all the vicissitudes of the journey. The friends of the flesh fall away, grow cold, are estranged, die, but these friends of the spirit are not touched with mortality. They were not born for death, no hungry generations tread them down, and with their immortal wisdom and laughter they give us the password to the eternal. You can no more exhaust them than you can exhaust the sunrise or the sunset, the joyous melody of Mozart or Scarlatti, the cool serenity of Velasquez or any other thing of beauty. They are a part of ourselves, and through their noble fellowship we are made freemen of the kingdoms of the mind —
… rich as the oozy bottom of the deep
In sunken wrack and sumless treasuries.
We do not say we have read these books: we say that we live in communion with these spirits.
I am not one who wants that communion to be too exclusive. When my old friend Peter Lane shook the dust of Fleet Street off his feet for ever and went down into the country he took Horace with him, and there he sits in his garden listening to an enchantment that never grows stale. It is a way Horace has. He takes men captive, as Falstaff took Bardolph captive. They cannot see the swallows gathering for their southern flight without thinking that they are going to breathe the air that Horace breathed, and asking them to carry some such message as John Marshall’s:
Tell him, bird,
That if there be a Heaven where he is not,
One man at least seeks not admittance there.
This is not companionship. This is idolatry. I should be sorry to miss the figure of Horace – short and fat, according to Suetonius – in the fields of asphodel, but there are others I shall look for with equal animation and whose footsteps I shall dog with equal industry. Meanwhile, so long as my etheric body, as Sir Arthur Conan Doyle would say, is imprisoned in the flesh I shall go on reading and re-reading the books in which their spirits live, leaving the vast and unexplored tracts of the desert to those who like deserts.
II
A correspondent asked me the other day to make him out a list of Twelve Books that he ought to read. I declined the task in that form. I did not know what he had read, and I did not know what his tastes or his needs were, and even with that knowledge I should hesitate to prescribe for another. But I compromised with him by prescribing for myself. I assumed that for some offence against D.O.R.A. I was to be cast ashore on a desert island out in the Pacific, where I was to be left in solitude for twelve months, or perhaps never to be called for at all, and that as a mitigation of the penalty I was to be permitted to carry with me twelve books of my own choosing. On what principles should I set about so momentous a choice?
In the first place I decided that they must be books of the inexhaustible kind. Rowland Hill said that “the love of God was like a generous roast of beef – you could cut and come again.” That must be the first quality of my Twelve Books. They must be books that one could go on reading and re-reading as interminably as the old apple-woman in Borrow went on reading “Moll Flanders.” If only her son had known that immortal book, she said, he would never have got transported for life. That was the sort of book I must have with me on my desert island. But my choice would be different from that of the old apple-woman of Old London Bridge. I dismissed all novels from my consideration. Even the best of novels are exhaustible, and if I admitted novels at all my bundle of books would be complete before I had made a start with the essentials, for I should want “Tristram Shandy” and “Tom Jones,” two or three of Scott’s, Gogol’s “Dead Souls,” “David Copperfield,” “Evan Harrington,” “The Brothers Karamazoff,” “Père Goriot,” “War and Peace,” “The Three Musketeers,” all of Hardy’s, “Treasure Island,” “Robinson Crusoe,” “Silas Marner,” “Don Quixote,” the “Cloister and the Hearth,” “Esmond” – no, no, it would never do to include novels. They must be left behind.
The obvious beginning would have been the Bible and Shakespeare, but these had been conceded not as a luxury but as a necessity, and did not come in the scope of my Twelve. History I must have on the grand scale, so that I can carry the story of the past with me into exile. I have no doubt about my first choice here. Thucydides (I) is as easily first among the historians as Sirius is first among the stars. To read him by the lightnings of to-day is to read him with a freshness and understanding that have the excitement of contemporary comment. The gulf of twenty-three centuries is miraculously bridged, and you pass to and fro, as it were, from the mighty European drama of to-day to the mighty drama of ancient Greece, encountering the same emotions and agonies, the same ambitions, the same plots and counter-plots, the same villains, and the same heroes. Yes, Thucydides of course.
And Plutarch (2) almost equally of course. What portrait gallery is there to compare with his? What a mine of legend and anecdote, history and philosophy, wisdom and superstition. I am less clear when I come to the story of Rome. Shall I put in the stately Gibbon, the learned Mommsen, or the lively, almost journalistic Ferrero? It is a hard choice. I shut my eyes and take pot luck. Ferrero (3) is it? Well, I make no complaint. And then I will have those three fat volumes of Motley’s, “Rise of the Dutch Republic” (4) put in my boat, please, and – yes, Carlyle’s “French Revolution” (5), which is history and drama and poetry and fiction all in one. And, since I must take the story of my own land with me, just throw in Green’s “Short History” (6). It is lovable for its serene and gracious temper as much as for its story.
That’s as much history as I can afford, for I must leave room for the more personal companions who will talk to me like old friends and keep the fires of human contact ablaze on my solitary isle. First, of course, there is Boswell (7), and next there is Pepys (8), (Wheatley’s edition, for there only is the real Samuel revealed “wart and all”). I should like to take “Elia” and that rascal Benvenuto Cellini; but I must limit my personal following to three, and on the whole I think the third place must be reserved for old Montaigne (9), for I could not do without that frank, sagacious, illuminated mind in my little fellowship. Akin to these good fellows I must have the picaresque Borrow to lend the quality of open-air romance to the comradeship, and shutting my eyes once more I choose indifferently from the pile, for I haven’t the heart to make a choice between the “Bible in Spain,” “The Romany Rye,” “Lavengro,” and “Wild Wales.” But I rejoice when I find that “Lavengro” (10) is in the boat.
I can have only one poet, but that makes the choice easy. If I could have had half a dozen the choice would have been hard; but when it is Wordsworth (11) contra mundum, I have no doubt. He is the man who will “soothe and heal and bless.” My last selection shall be given to a work of travel and adventure. I reduce the area of choice to Hakluyt’s “Voyages” and the “Voyage of the Beagle,” and while I am balancing their claims the “Beagle” (12) slips out of my hand into the boat. My library is complete. And so, spread the sails to the wind and away for the Pacific.
FEBRUARY DAYS
The snow has gone from the landscape and the sun, at the hour of setting, has got round to the wood that crowns the hill on the other side of the valley. Soon it will set on the slope of the hill and then down on the plain. Then we shall know that spring has come. Two days ago a blackbird, from the paddock below the orchard, added his golden baritone to the tenor of the thrush who had been shouting good news from the beech tree across the road for weeks past. I don’t know why the thrush should glimpse the dawn of the year before the blackbird, unless it is that his habit of choosing the topmost branches of the tree gives him a better view of the world than that which the golden-throated fellow gets on the lower branches that he always affects. It may be the same habit of living in the top storey that accounts for the early activity of the rooks. They are noisy neighbours, but never so noisy as in these late February days, when they are breaking up into families and quarrelling over their slatternly household arrangements in the topmost branches of the elm trees. They are comic ruffians who wash all their dirty linen in public, and seem almost as disorderly and bad-tempered as the human family itself. If they had only a little of our ingenuity in mutual slaughter there would be no need for my friend the farmer to light bonfires underneath the trees in order to drive the female from the eggs and save his crops.
A much more amiable little fellow, the great tit, has just added his modest assurance that spring is coming. He is not much of a singer, but he is good hearing to anyone whose thoughts are turning to his garden and the pests that lurk therein for the undoing of his toil. The tit is as industrious a worker in the garden as the starling, and, unlike the starling, he has no taste for my cherries. A pair of blue tits have been observed to carry a caterpillar to their nest, on an average every two minutes for the greater part of the day. That is the sort of bird that deserves encouragement – a bird that loves caterpillars and does not love cherries. There are very few creatures with so clean a record. So hang out the cocoanut as a sign of goodwill.
And yet, as I write, I am reminded that in this imperfect world where no unmixed blessing is vouchsafed to us, even the tit does not escape the general law of qualified beneficence. For an hour past I have been agreeably aware of the proximity of a great tit who, from a hedge below the orchard, has been singing his little see-saw song with unremitting industry. Now behold him. There he goes flitting and pirouetting with that innocent grace which, as he skips in and out of the hedge just in front of you, suggests that he is inviting you to a game of hide-and-seek. But not now. Now he is revealing the evil that dwells in the best of us. Now he reminds us that he too is a part of that nature which feeds so relentlessly on itself. See him over the hives, glancing about in his own erratic way and taking his bearings. Then, certain that the coast is clear, he nips down and taps upon one of the hives with his beak. He skips away to await results. The trick succeeds; the doorkeeper of the hive comes out to enquire into the disturbance, and down swoops the great tit and away he flies with his capture. An artful fellow in spite of his air of innocence.
There is no affectation of innocence about that robust fellow the starling. He is almost as candid a ruffian as the rook, and three months hence I shall hate him with an intensity that would match Caligula’s “Oh, that the Romans had only one neck!” For then he will come out of the beech woods on the hillside for his great annual spring offensive against my cherry trees, and in two or three days he will leave them an obscene picture of devastation, every twig with its desecrated fruit and the stones left bleaching in the sun. But in these days of February I can be just even to my enemy. I can admit without reserve that he is not all bad any more than the other winsome little fellow is all good. See him on autumn or winter days when he has mobilised his forces for his forages in the fields, and is carrying out those wonderful evolutions in the sky that are such a miracle of order and rhythm. Far off, the cloud approaches like a swirl of dust in the sky, expanding, contracting, changing formation, breaking up into battalions, merging into columns, opening out on a wide front, throwing out flanks and advance guards and rear guards, every complication unravelled in perfect order, every movement as serene and assured as if the whole cloud moved to the beat of some invisible conductor below – a very symphony of the air, in which motion merges into music, until it seems that you are not watching a flight of birds, but listening with the inner ear to great waves of soundless harmony. And then, the overture over, down the cloud descends upon the fields, and the farmers’ pests vanish before the invasion. And if you will follow them into the fields you will find infinite tiny holes that they have drilled and from which they have extracted the lurking enemy of the drops, and you will remember that it is to their beneficial activities that we owe the extermination of the May beetle, whose devastations were so menacing a generation ago. And after the flock has broken up and he has paired, and the responsibilities of housekeeping have begun he continues his worthy labours. When spring has come you can see him dart from his nest in the hollow of the tree and make a journey a minute to the neighbouring field, returning each time with a chafer-grub or a wire-worm or some other succulent, but pestiferous morsel for the young and clamorous family at home. That acute observer, Mr G. G. Desmond, says that he has counted eighteen such journeys in fifteen minutes. What matter a few cherries for a fellow of such benignant spirit?
But wait, my dear sir, wait until June brings the ripening cherries and see how much of this magnanimity of February is left.
Sir, I refuse to be intimidated by June or any other consideration. Sufficient unto the day – And to-day I will think only good of the sturdy fellow in the coat of mail. To-day I will think only of the brave news that is abroad. It has got into the hives. On fine days such as this stray bees sail out for water, bringing the agreeable tidings that all is well within, that the queen bee is laying her eggs, “according to plan,” and that moisture is wanted in the hive. There are a score of hives in the orchard, and they have all weathered the winter and its perils. We saw the traces of one of those perils when the snow still lay on the ground. Around each hive were the footmarks of a mouse. He had come from a neighbouring hedge, visited each hive in turn, found there was no admission and had returned to the hedge no doubt hungrier than he came. Poor little wretch! to be near such riches, lashings of sweetness and great boulders of wax, and not be able to get bite or sup. I see him trotting back through the snow to his hole, a very dejected mouse. Oh, these new-fangled hives that don’t give a fellow a chance.
In the garden the news is coming up from below, borne by those unfailing outriders of the spring, the snowdrop and the winter aconite. A modest company; but in their pennons is the assurance of the many-coloured host that is falling unseen into the vast pageant of summer and will fill the woods with the trumpets of the harebell and the wild hyacinth, and make the hedges burst into foam, and the orchard a glory of pink and white, and the ditches heavy with the scent of the meadowsweet, and the fields golden with harvest and the gardens a riot of luxuriant life. I said it was all right, chirps little red waistcoat from the fence – all the winter I’ve told you that there was a good time coming and now you see for yourself. Look at those flowers. Ain’t they real? The philosopher in the red waistcoat is perfectly right. He has kept his end up all through the winter, and has taken us into his fullest confidence. Formerly he never came beyond the kitchen, but this winter when the snow was about he advanced to the parlour where he pottered about like one of the family. Now, however, with the great news outside and the earth full of good things to pick up, he has no time to call.
Even up in the woods that are still gaunt with winter and silent, save for the ringing strokes of the woodcutters in some distant clearing, the message is borne in the wind that comes out of the west at the dawn of the spring, and is as unlike the wind of autumn as the spirit of the sunrise is unlike the spirit of the sunset. It is the lusty breath of life coming back to the dead earth, and making these February days the most thrilling of the year. For in these expanding skies and tremors of life and unsealings of the secret springs of nature all is promise and hope, and nothing is for regret and lament. It is when fulfilment comes that the joy of possession is touched with the shadow of parting. The cherry blossom comes like a wonder and goes like a dream, carrying the spring with it, and the dirge of summer itself is implicit in the scent of the lime trees and the failing note of the cuckoo. But in these days of birth when
“Youth, inexpressibly fair, wakes like a wondering rose.”
there is no hint of mortality and no reverted glance. The curtain is rising and the pageant is all before us.
ON AN ANCIENT PEOPLE
Among my letters this morning was one requesting that if I were in favour of “the reconstitution of Palestine as a National Home for the Jewish people,” I should sign the enclosed declaration and return it in the envelope (unstamped), also enclosed. I dislike unstamped envelopes. I also dislike stamped envelopes. You can ignore an unstamped enveloped but a stamped envelope compels you to write a letter, when perhaps you don’t want to write a letter. My objection to unstamped envelopes is that they show a meagre spirit and a lack of confidence in you. They suggest that you are regarded with suspicion as a person who will probably steam off the stamp and use it to receipt a bill.
But I waived the objection, signed the declaration, stamped the envelope and put it in the post. I did all this because I am a Zionist. I am so keen a Zionist that I would use a whole bookful of stamps in the cause. I am a Zionist, not on sentimental grounds, but on very practical grounds. I want the Jews to have Palestine, so that the English may have England and the Germans Germany and the Russians Russia. I want them to have a home of their own so that the rest of us can have a home of our own. By this I do not mean that I am an anti-Semite. I loathe Jew-baiting, and regard the Jew-baiter as a very unlovely person. But I want the Jew to be able to decide whether he is an alien or a citizen. I want him to shed the dualism that makes him such an affliction to himself and to other people. I want him to possess Palestine so that he may cease to want to possess the earth.
I am therefore fiercely on the side of the Zionist Jews, and fiercely against their opponents. These people want to be Jews, but they do not want Jewry. They do not want to be compelled to make a choice between being Jews and being Englishmen or Americans, Germans or French. They want the best of both worlds. We are not a nation, they say; we are Englishmen, or Scotsmen, or Welshmen, or Frenchmen, or Germans, or Russians, or Japanese “of the Jewish persuasion.” We are a religious community like the Catholics, or the Presbyterians, or the Unitarians, or the Plymouth Brethren. Indeed! And what is your religion, pray? It is the religion of the Chosen People. Great heavens! You deny that you are a nation, and in the same breath claim that you are the Chosen Nation. The very foundation of your religion is that Jehovah has picked you out from all the races of men as his own. Over you his hand is spread in everlasting protection. For you the cloud by day and the pillar of fire by night; for the rest of us the utter darkness of the breeds that have not the signature of Jehovah. We cannot enter your kingdom by praying or fasting, by bribe or entreaty. Every other nation is accessible to us on its own conditions; every other religion is eager to welcome us, sends its missionaries to us to implore us to come in. But you, the rejected of nations, yourself reject all nations and forbid your sacraments to those who are not bom of your household. You are the Chosen People, whose religion is the nation and whose nationhood is religion.
Why, my dear sir, history offers no parallel to your astounding claim to nationality – the claim that has held your race together through nearly two thousand years of dispersion and wandering, of persecution and pride, of servitude and supremacy —
Slaves in eternal Egypts, baking your strawless bricks;
At ease in successive Zions, prating your politics.
All nations are afflicted with egoism. It is the national egoism of Prussia that has just brought it to such catastrophic ruin. The Frenchman entertains the firm conviction that civilisation ends at the French frontier. Being a polite person, he does his best not to betray the conviction to us, and sometimes almost succeeds. The Englishman, being less sophisticated, does not try to conceal the fact that he has a similar conviction. It does not occur to him that anyone can doubt his claim. He knows that every foreigner would like to be an Englishman if he knew how. The pride of the Spaniard is a legend, and you have only to see Arab salute Arab to understand what a low person the European must seem in their eyes. In short, national egoism is a folly which is pretty equally distributed among all of us. But your national egoism is unlike any other brand on earth. In the humility of Shylock is the pride of the most arrogant racial aristocracy the world has ever seen. God appeared to you in the burning bush and spoke to you in the thunders of Sinai, and set you apart as his own exclusive household. And when one of your prophets declared that all nations were one in the sight of God, you rejected his gospel and slew the prophet. By comparison with you we are a humble people. We know we are a mixed race and that we have no more divine origin – and no less – than anybody else. Mr Kipling, it is true, has caught your arrogant note:
For the Lord our God Most High,
He hath made the deep as dry,
He hath smote for us a pathway to the ends of all the earth.
But that is because Mr Kipling seems to be one of those who believe we are one of the lost tribes of your Chosen race. I gather that is so from another of his poems in which he cautions us against
Such boastings as the Gentiles use
And lesser breeds without the law.
But Mr Kipling is only a curiosity among us. We are much more modest than that. But you are like that. You are not only a nation. You are, except the Chinese, the most isolated, the most tenacious, the most exclusive nation in history. Other races have changed through the centuries beyond recognition or have disappeared altogether. Where are the Persians of the spacious days of Cyrus? Who finds in the Egyptians of to-day the spirit and genius of the mighty people who built the Pyramids and created the art of the Third Dynasty? What trace is there in the modern Cretans of the imperial race whose seapower had become a legend before Homer sang? Can we find in the Greeks of our time any reminiscence of the Athens of Pericles? Or in the Romans any kinship with the sovereign people that conquered the world from Parthia to Britain, and stamped it with the signature of its civilisation as indelibly as it stamped it with its great highways? The nations chase each other across the stage of time, and vanish as the generations of men chase each other and vanish. You and the Chinese alone seem indestructible. It is no extravagant fancy that foresees that when the last fire is lit on this expiring planet it will be a Chinaman and a Jew who will stretch their hands to its warmth, drink in the last breath of air, and write the final epitaph of earth. No, it is too late by many a thousand years to deny your nationhood, for it is the most enduring fact in human records. And being a nation without a fatherland, you run like a disturbing immiscible fluid through the blood of all the nations. You need a home for your own peace and for the world’s peace. I am going to try and help you to get one.
