Modern American Prose Selections

by Unknown

Nor do I employ this metaphor demeaningly. Nothing has so glorified for me my youthful days on these prairies as the associations which the classics, including the Bible, gave to them on the farm; and also in the shop, I may add, for it was in the shop, as well as on the farm, that I had their companionship. When learning the printer's trade, while a college student, I set up in small pica my translation of the daily allotment of the Prometheus Bound of Aeschylus, and that dark and dingy old shop became the world of the Titan who "manward sent Art's mighty means and perfect rudiment," the place where the divine in man "defied the invincible gesture of necessity." And nothing can so glorify the classics as to bring them into the field and into the shop and let them become woven into the tasks that might else seem monotonous or menial.

In a recent editorial in the New York Times it was said that the men and the times of Aristophanes were much more modern than the administration of Rutherford B. Hayes. But this was simply because Aristophanes immortally portrayed the undying things in human nature, whereas the issues associated with this particular administration were evanescent. The immortal is, of course, always modern, and the classic is the immortal, the timeless distillation of human experience.

But I wander from my thesis which is that the classics are needed as the fallow to give lasting and increasing fertility to the natural mind out upon democracy's great levels, into which so much has been washed down and laid down from the Olympic mountains and eternal hills of the classical world.

In the war days we naturally ignored the fallow. We cultivated with Hooverian haste. It was necessary to put our soil in peril of exhaustion even as we put our men in peril of death. Forty million added acres were commandeered, six billions of bushels of the leading cereals were added to the annual product of earlier seasons. The land could be let to think only of immediate defense. Crops only could be grown which would help promptly to win the war. Vetch and clover and all else that permanently enriched must be given up for war gardening or war farming. The motto was not Americanus sedendo vincit but Americanus accelerando vincit.

But on this day of my writing (the day of the signing of the peace) I am thinking that in agriculture and in education as well, we must again turn our thoughts to the virtues of thoroughness and patience--the virtues of the fallow, that is, to ploughing and harrowing and tilling, not for the immediate crop, but for the enrichment of the soil and of the mind, according as our thought is of agriculture or education.

Cato, when asked what the first principle of good agriculture was, answered "To plough well." When asked what the second was, replied "To plough again." And when asked what the third was, said "To apply fertilizer." And a later Latin writer speaks of the farmer who does not plough thoroughly as one who becomes a mere "clodhopper." You will notice that it is not sowing, nor hoeing after the sowing, but ploughing that is the basic operation.

It is the sowing, however, that is popularly put first in our agricultural and educational theory. "A sower went forth to sow." A teacher went forth to teach, that is, to scatter information, facts:--arithmetical, historical, geographical, linguistic facts. But the emphasis of the greatest agricultural parable in our literature was after all not on the sowing but on the soil, on that upon which or into which the seed fell,--or as it might be better expressed, upon the fallow. It was only the fallow ground, the ground that had been properly cleared of stones, thorns, and other shallowing or choking encumbrances, that gave point to the parable. It was the same seed that fell upon the stony, thorny, and fallow ground alike.

There is a time to sow, to sow the seed for the special crop you want; but it is after you have ploughed the field. There is a time to specialize, to give the information which the life is to produce in kind; but it is when you have thoroughly prepared the mind by its ploughing disciplines.

I have lately seen the type of agriculture practised out in the fields that were the Scriptural cradle of the race. There the ploughing is but the scratching of the surface. Indeed, the sowing is on the top of the ground and the so-called ploughing or scratching in with a crooked stick comes after. Contrast this with the deep ploughing of the West, and we have one explanation at least of the greater productivity of the West. And there is the educational analogue here as well. In those homelands of the race, the seed of the mind is sown on the surface and is scratched in by oral and choral repetitions. The mind that receives it is not ploughed, is not trained to think. It merely receives and with shallow root, if it be not scorched, gives back its meager crop.

There must be ploughing before the sowing, and deep ploughing if things with root are to find abundant life and fruit. And the classics to my thought furnish the best ploughs for the mind,--at any rate for minds that have depth of soil. For shallow minds, "where there is not much depth of earth," where, because there cannot be much root, that which springs up withers away, it were perhaps not worth while to risk this precious implement. And then, too, there are geniuses whose fertility needs not the same stirring disciplines. There are also other ploughs, but as a ploughman I have found none better for English use than the plough which has the classical name, the plough which reaches the sub-soil, which supplements the furrowing ploughs in bringing to the culture of our youthful minds that which lies deep in the experience of the race.