With passages such as these, this interesting book draws to a conclusion. A most singular and original book, worthy to be read, unless, indeed, the reading of these out-of-the-way volumes were found to encroach upon time belonging by right of eminent intellectual domain to Chaucer and to Shakespeare, to Spenser and to Milton. That Euphues is in no exact sense a novel admits of little question. It is also a brilliant illustration of how not to write English. Nevertheless it is very amusing, and its disappearance would be a misfortune, since it would eclipse the innocent gayety of many a man who loves to bask in that golden sunshine which streams from the pages of old English books.
- The writer of this paper once sent to that fine scholar and gracious gentleman, Professor Edward Arber, to inquire whether in his opinion one might hope to buy at a modest price a copy of either the first or the second part of Euphues. Professor Arber’s reply was amusingly emphatic: ‘You might as well try to purchase one of Mahomet’s old slippers.’ But in July of 1896 there were four copies of this old novel on sale at one New York bookstore. One of the copies was of great beauty, consisting of the two parts of the story bound up together in a really sumptuous fashion. The price was not large as prices of such books go, but on the other hand ‘’a was not small.’ [Return]
- Lady Burton’s Dedication of her husband’s biography,—‘To my earthly master,’ etc. [Return]
THE AUTOBIOGRAPHY OF A FAIR-MINDED MAN
It is by no means necessary that one be a man of letters in order to write a good book. Some very admirable books have been written by men who gave no especial thought to literature as an art. They wrote because they were so fortunate as to find themselves in possession of ideas, and not because they had determined to become authors. Literature as such implies sophistication, and people who devote themselves to literature do so from a variety of motives. But these writers of whom I now speak have a less complex thought back of their work. They do not, for example, propose pleasure to the reader as an object in writing. Their aim is single. They recount an experience, or plead a cause. Literature with them is always a means to an end. They are like pedestrians who never look upon walking as other than a rational process for reaching a given place. It does not occur to them that walking makes for health and pleasure, and that it is also an exercise for displaying a graceful carriage, the set of the shoulders, the poise of the head.
To be sure one runs the risk of being deceived in this matter. The actress who plays the part of an unaffected young girl, for aught that the spectator knows to the contrary may be a pronounced woman of the world. Not every author who says to the public ‘excuse my untaught manner’ is on this account to be regarded as a literary ingénu. His simplicity awakens distrust. The fact that he professes to be a layman is a reason for suspecting him. He is probably an adept, a master of the wiles by which readers are snared.
But aside from the cases in which deception is practiced, or at least attempted, there is in the world a respectable body of literature which is not the work of literary men. Its chief characteristic is sincerity. The writers of these books are so busy in telling the truth that they have no time to think of literature.
Among the more readable of these pieces is that unpretentious volume in which Dr. Joseph Priestley relates the story of his life. For in classing this book with the writings of authors who are not men of letters one surely does not go wide of the mark. There is a sense in which it is entirely proper to say that Priestley was not a literary man. He produced twenty-five volumes of ‘works,’ but they were for use rather than for art. He wrote on science, on grammar, on theology, on law. He published controversial tracts: ‘Did So-and-So believe so-and-so or something quite different?’ and then a discussion of the ‘grounds’ of this belief. He made ‘rejoinders,’ ‘defenses,’ ‘animadversions,’ and printed the details of his Experiments on Different Kinds of Air. This is distinctly uninviting. Let me propose an off-hand test by which to determine whether or no a given book is literature. Can you imagine Charles Lamb in the act of reading that book? If you can; it’s literature; if you can’t, it isn’t. I find it difficult to conceive of Charles Lamb as mentally immersed in the Letter to an Anti-pædobaptist or the Doctrine of Phlogiston Established, but it is natural to think of him turning the pages of Priestley’s Memoir, reading each page with honest satisfaction and pronouncing the volume to be worthy the title of A BOOK.
It is a plain unvarnished tale and entirely innocent of those arts by the practice of which authors please their public. There is no eloquence, no rhetoric, no fine writing of any sort. The two or three really dramatic events in Priestley’s career are not handled with a view to producing dramatic effect. There are places where the author might easily have become impassioned. But he did not become impassioned. Not a few paragraphs contain unwritten poems. The simple-hearted Priestley was unconscious of this, or if conscious, then too modest to make capital of it. He had never aspired to the reputation of a clever writer, but rather of a useful one. His aim was quite as simple when he wrote the Memoir as when he wrote his various philosophical reports. He never deviated into brilliancy. He set down plain statements about events which had happened to him, and people whom he had known. Nevertheless the narrative is charming, and the reasons of its charm are in part these:—
In the first place the book belongs to that department of literature known as autobiography. Autobiography has peculiar virtues. The poorest of it is not without some flavor of life, and at its best it is transcendent. A notable value lies in its power to stimulate. This power is very marked in Priestley’s case, where the self-delineated portrait is of a man who met and overcame enormous difficulties. He knew poverty and calumny, both brutal things. He had a thorn in the flesh,—for so he himself characterized that impediment in his speech which he tried more or less unsuccessfully all his life to cure. He found his scientific usefulness impaired by religious and political antagonisms. He tasted the bitterness of mob violence; his house was sacked, his philosophical instruments destroyed, his manuscripts and books scattered along the highway. But as he looked back upon these things he was not moved to impatience. There is a high serenity in his narrative as becomes a man who has learned to distinguish between the ephemeral and the permanent elements of life.