Fortunately, the literate3 caste could not extinguish literature. For the presumptively less sacred writings which had been denied entrance to the canon because they were new were, so to speak, allowed to lie around loose where everybody could get at them. Thus the true magic of book-knowledge was released from the boundaries of caste, and became more and more a universal property.
But nobody had any great respect for this growing body of “profane” literature. Popular awe[Pg 59] was reserved for the body of sacred literature in the possession of the specifically literate caste. Frequently the distinction was marked by a deliberate difference in the languages or characters in which the two kinds of literature were written—sacred literature being written in the older, hieratic writing which nobody not of the literate caste could read.
Note the result at this stage of the process: it is precisely4 those books which are, on the whole, least likely to be of present value to mankind, which are regarded with superstitious5 reverence6. The most striking example is found in pre-revolutionary China, where the relics7 of an age utterly8 out of touch with the newer achievements in human adaptation were learned by heart in the schools and made the basis of civil-service examinations.
At this point of our ideal but not at all fanciful sketch9, a new factor enters—class jealousy10. The literate caste is found to be associated and partly identified with the leisure class. Sacred literature has become leisure class literature, and the aspirations11 of the less fortunate classes toward leisure class prerogatives12 include a special desire, tinged13 with the old superstitious reverence, for the forbidden books. These were more or[Pg 60] less unconsciously supposed to be, if not actually responsible for, at least bound up with, leisure class power. And finally the great democratizing movements in which some enterprising lower class wrests14 from some moribund15 leisure class its possessions, seizes triumphant16 hold on its “classics” and makes them a general possession.
This sketch is so pieced together from all times and places that it may decidedly seem to need the reinforcement of evidence. Let us therefore call to the stand that young man over there who looks like an Intelligent Young Immigrant. He comes unabashed, and we proceed to question him:
Q. Do you buy books?
A. Yes, of course.
Q. Admirable! You need a new pair of shoes, and yet you buy books! Well, what books do you buy?
A. Havelock Ellis, Edward Carpenter, Zola, Nietzsche—
Q. See here, you must be a Socialist17!
A. Yes. What of it?
Q. What of it! Why, I’m talking about Reverence, and you haven’t got any. You’re not looking for the noblest utterances18 of mankind, you’re looking for weapons with which to cut[Pg 61] your way through the jungle of contemporary hypocrisies19!
A. Of course.
Q. Well, how do you expect me to prove my theory by you? You are excused!
We’ll have to try again. There’s another one. Eager Young Immigrant, thirsting for the treasures locked in our English tongue. Come here, my lad.
Q. What books do you read? Shaw and Veblen, by any chance?
A. No, sir. I’m going to the English Literature class at the social settlement, and I’m reading the “Idylls of the King.” I’ve read Addison’s Essays and Shakespeare, and I’m going to take up the Iliad.
Q. The classics, eh?
A. Yes, sir. All the things they study at college!
Q. H’m. Ever hear of Dr. Eliot’s Five-Foot Shelf?
A. Yes, sir—I own it.
Q. How much do you make a week?
A. Eighteen dollars.
Q. Thank you. That’s all!
And there you are!
But please don’t misunderstand me. Disparagement[Pg 62] of the classics as such is far from being the point of my remarks! One may regard the piano as a noble instrument, and yet point out the unprecedented20 sale of pianos during the war as an example of the influence of class jealousy in interior decoration. For observe that it is not the intrinsic merit of book or piano which wins the regard of the class long envious21 of its “betters” and now able by a stroke of luck to parade its class paraphernalia22; it is the stamp of caste that makes it desirable: an accordion23, which merely makes music, would not serve the purpose! That boy who owns Dr. Eliot’s Five-Foot Shelf does not want mere24 vulgar enlightenment; he wants an acquaintance with such books as have an aura of hereditary academic approval.
And it is for the same reason that Latin and Greek have so apparently25 fixed26 a place in our public education. They were part of the system of educating gentlemen’s sons in England; and what was good enough to be threshed into the hides of gentlemen’s sons is good enough for us!
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1 inevitable | |
adj.不可避免的,必然发生的 | |
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2 hereditary | |
adj.遗传的,遗传性的,可继承的,世袭的 | |
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3 literate | |
n.学者;adj.精通文学的,受过教育的 | |
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4 precisely | |
adv.恰好,正好,精确地,细致地 | |
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5 superstitious | |
adj.迷信的 | |
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6 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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7 relics | |
[pl.]n.遗物,遗迹,遗产;遗体,尸骸 | |
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8 utterly | |
adv.完全地,绝对地 | |
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9 sketch | |
n.草图;梗概;素描;v.素描;概述 | |
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10 jealousy | |
n.妒忌,嫉妒,猜忌 | |
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11 aspirations | |
强烈的愿望( aspiration的名词复数 ); 志向; 发送气音; 发 h 音 | |
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12 prerogatives | |
n.权利( prerogative的名词复数 );特权;大主教法庭;总督委任组成的法庭 | |
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13 tinged | |
v.(使)发丁丁声( ting的过去式和过去分词 ) | |
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14 wrests | |
(用力)拧( wrest的第三人称单数 ); 费力取得; (从…)攫取; ( 从… ) 强行取去… | |
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15 moribund | |
adj.即将结束的,垂死的 | |
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16 triumphant | |
adj.胜利的,成功的;狂欢的,喜悦的 | |
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17 socialist | |
n.社会主义者;adj.社会主义的 | |
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18 utterances | |
n.发声( utterance的名词复数 );说话方式;语调;言论 | |
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19 hypocrisies | |
n.伪善,虚伪( hypocrisy的名词复数 ) | |
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20 unprecedented | |
adj.无前例的,新奇的 | |
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21 envious | |
adj.嫉妒的,羡慕的 | |
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22 paraphernalia | |
n.装备;随身用品 | |
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23 accordion | |
n.手风琴;adj.可折叠的 | |
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24 mere | |
adj.纯粹的;仅仅,只不过 | |
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25 apparently | |
adv.显然地;表面上,似乎 | |
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26 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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