The Atlantic Monthly, Volume 14, No. 83, September, 1864. Various
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at every new epoch; but it had no memory, never looked backward, and was an ever rolling sphere, complete in itself, leaving no trail behind. Human life, under the discipline of letters and common schools, is not thus Hegelian, but advances under the boundless retrospection of literature. And yet this is probably divine philosophy. It is probable that the faculty of memory belongs to man only in an immature state of development, and that in some future and happier epoch the past will be known to us only as it lives in the present; and then for the first time will Realism in life take the place of Nominalism.
The largest library in the world, the Bibliothèque Impériale of Paris, (it has been successively, like the adventurous and versatile throne of France, Royale, Nationale, and Impériale,) contains very nearly one million of books, the collected fruits of all time. Consider an average book in that collection: how much human labor does it stand for? How much capital was invested originally in its production, and how much tribute of time and toil does it receive per annum? Regarding books as intellectual estate, how much does it cost mankind to procure and keep up an average specimen? What quantity of human resources has been originally and consecutively sunk in the Parisian library? How much of human time, which is but a span, and of human emotion and thought, which are sacred and not to be carelessly thrown away, lie latent therein?
The estimate must be highly speculative. Some books have cost a lifetime and a heartbreak; others have been written at leisure in a week, and without an emotion. Some are born from the martyrdom of a thinker to fire the genius of a populace; others are the coruscations of joy, and have a smile for their immortal heir. Some have made but the slightest momentary ripple in human affairs; others, first gathering eddies about themselves, have swept forward in grand currents, engrossing for centuries whole departments of human energy. Thousands publish and are forgotten before they die. Spinoza published after his death and is not yet understood.
We will begin with the destined bibliomacher at the time of his assumption of short clothes. The alphabet is his first professional torture, and that only ushers him upon the gigantic task of learning to read and write his own language. Experience shows that this miracle of memory and associative reason may be in the main accomplished by the time he is eight years old. Thus far in his progress towards book-making he has simply got his fingers hold of the pen. He has next to run the gauntlet of the languages, sciences, and arts, to pass through the epoch of the scholar, with satchel under his arm, with pale cheek, an eremite and ascetic in the religion of Cadmus. At length, at about twenty years of age, he leaves the university, not a master, but a bachelor of liberal studies. But thus far he has laid only the foundation, has acquired only rudiments and generalities, has only served his apprenticeship to letters. God gave mind and nature, but art has furnished him a new capacity and a new world,—the capacity to read, and the world of books. He has simply acquired a new nature, a psychological texture of letters, but the artificial tabula rasa has yet to be filled. Twenty obstetrical years have at last made him a literary animal, have furnished him the abstract conditions of authorship; but he has yet his life to save, and his fortune to make in literature. He is born into the mystic fraternity of readers and writers, but the special studies and experiences which fit him for anything, which make a book possible, are still in the future. He will be fortunate, if he gets through with them, and gets his first volume off his hands by the age of thirty. Authors are the shortest-lived of men. Their average years are less than fifty. Our bibliomacher has therefore twenty years left to him. Taking all time together, since formerly authors wrote less abundantly than now, he will not produce more than one work in five years, that is, five works in his lifetime of fifty years. The conclusion to which this rather precarious investigation thus brings us is, that the original cost of an average book is ten years of a human life. And yet these ten years make but the mere suggestion of the book. The suggestion must be developed by an army of printers, sellers, and librarians. What other institution in the world is there but the Bibliothèque Impériale, to the mere suggestion of which ten millions of laborious years have been devoted?
Startling considerations present themselves. If there were no other argumentum ad absurdum to demonstrate some fundamental perversity and absurdity in literature, it might be suspected from the fact that Nature herself gives so little encouragement to it. Nobody is born an author. The art of writing, common as it is, is not indigenous in man, but is acquired by a nearly universal martyrdom of youth. If it had been providentially designed that the function of any considerable portion of mankind should have been to write books, we cannot suppose that an economical Deity would have failed to create them with innate skill in language, general knowledge, and penmanship. These accomplishments have to be learned by every writer, yet writers are numberless. They are mysteries which must be painfully encountered by every one at the vestibule of the temple of literature, which nevertheless is thronged. Surely, had this importance and prevalence been attached to them in the Divine scheme, they would have been born in us like the senses, or would blossom spontaneously in us, like the corollal growths of Faith and Conscience. We should have been created in a condition of literary capacity, and thus have been spared the alphabetical torture of childhood, and the academic depths of philological despair. Twenty-five years of preliminaries might have been avoided by changing the peg in the scale of creation, and the studies of the boy might have begun where now they end. Twenty-five years in the span of life would thus have been saved, had what must be a universal acquirement been incorporated into the original programme of human nature.
Or had the Deity appreciated literature as we do, He would probably have written out the universe in some snug little volume, some miniature series, or some boundless Bodleian, instead of unfolding it through infinite space and time, as an actual, concrete, unwritten reality. Be creation a single act or an eternal process, it would have been all a thing of books. The Divine Mind would have revealed itself in a library, instead of in the universe. As for men, they would have existed only in treatises on the mammalia. There are some specimens which we hardly think are according to any anticipation of heavenly reason, and therefore they would not have existed at all. Nothing would have been but God and literature. Possibly a responsible creation like ours might have been formed, nevertheless, by making each letter a living, thinking, moral agent; and the alphabet might thus have written out the Divine ideas, as men now work them out. If the conception seem to any one chilly, if it have a dreary look, if it appear to leave only a frosty metallic base, instead of the grand oceanic effervescence of life, let him remember how often earthly authors have renounced living realities, all personal sympathies and pleasures, communing only with books, their minds dwelling apart from men. Remember Tasso and Southey; ay, if you have yourself written a book that commands admiration, remember what it cost you. Why hesitate to transfer to the skies a type of life which we admire here below? But God having wrought out instead of written out His thoughts, does it not appear that He designed for men to do likewise?
And thus a new consideration is presented. The exhibit of the original cost of the Bibliothèque Impériale was the smallest item in our budget. Mark the history of a book. How variously it engrosses the efforts of the world, from the time when it first rushes into the arena of life! The industry of printing embodies it, the energy of commerce disperses it, the army of critics announce it, the world of readers give their days and nights to it generation after generation, and its echoes uninterruptedly repeat themselves along the infinite procession of writers. The process reverts with every new edition, and eddies mingle with eddies in the motley march of history. Its story may be traced in martyrdoms of the flesh, in weary hours, strange experiences, unhappy tempers, restless struggles, unrequited triumphs,—in the glare of midnight lamps, and of wild, haggard eyes,—in sorrow, want, desolation, despair, and madness. Born in sorrow, the book trails a pathway of sorrow through the ages. And each book in the Parisian library stands for all this,—some that were produced with tears having been always read for jest,—some that were lightly written being now severe tasks for historians, antiquaries, and source-mongers.
Suppose an old Egyptian, who in primæval Hierapolis incased his thought in papyrus, to be able now to take a stroll into the Bibliothèque, and to see what has become of his thought so far as there represented. He would find that it had haunted mankind ever since. An alcove would be filled with commentaries on it, and discussions as to where it came from and what it meant. He would find it modifying and modified by the Greeks, and reproduced by them with divers variations,—extinguished by Christianity,—revived, with a new face, among the theurgies and cabala of