There is in almost all human beings a stamp-collector and a fetish-worshipper; and it is to these personages that the Codex makes its appeal. Our hundred thousand pounds have bought us an object which is a mixture between the British Guiana Two-Cent, 1851, and the Thaumaturgical Arm of St. Francis Xavier.
The tendencies to superstition and mere collecting are, as I have said, almost universal; they are not for that reason rational or good. A Government which professes to care about ‘the mind and soul of the people,’ to watch over ‘the intellectual needs of the nation,’ has no business to spend public money for the gratification of these absurd and always slightly discreditable passions. Its business is to encourage all manifestations of the Good, the True and the Beautiful.
The Government’s action seems the more unjustifiable when we reflect that it has consistently put forward the plea of economy as an excuse for cutting down the grants (small enough, heaven knows, at the best of times) for scientific research. ‘It has been decided to concentrate available funds on the work of the most immediate practical value to industry, leaving to happier times the expansion of work, of which the results could only be available at some more distant date.’ In other and less hideously official words, it has been decided that the pursuit of truth for truth’s sake is too expensive. But when it comes to buying a stamp-collector’s fetish, fifty thousand pounds of other people’s money are stumped up without the smallest hesitation.
What applies to Truth applies also to Beauty. The Government is too poor to spend more than a miserably small sum on the acquisition of beautiful objects, or on the encouragement of men and women capable of adding to the existing store of artistic beauty. But it has money to spare for idolatry and mere bibliophily. Our National Church had the good sense to abolish the cult of relics; our National Government has now officially reversed the policy of these reforming idealists, and the tax-payer is to find fifty thousand pounds for the purchase of a fetish.
LITERATURE AND EXAMINATIONS
It happens on the average once every three or four months. The postman drops into my letter-box an envelope addressed in an unfamiliar writing and postmarked anywhere from Oslo to Algiers. Opening it, I find a letter, sometimes in strange English, sometimes in one of the foreign languages with which an ordinarily cultured person is supposed to be familiar. The writer begins by an apology. He (or as often she) is sorry to trouble me, but the fact is that he or she is a student at the university of X or Y or Z, and that, in order to obtain his or her Doctorate of Letters, Diploma of Pedagogy, Bachelorship of Modern Languages, Aggregation to the University, or whatever the thing may happen to be called, he or she is writing a thesis about my books—or more often about some particular aspect of my books, such as their style, their construction, the influence upon them of other books, the idea of God in them, their Weltanschauung or Geschlechtsphilosophie.
This being so, will I kindly furnish biographical material, a bibliography of all the reviews and criticisms written in every language, together with copies of such books as the writer happens to have been unable to obtain. In many cases the letter ends with an appeal to my better feelings: will I please do everything that is asked of me, because, if I don’t, the writer will be unable to obtain the coveted post at the local University, Lycée, Gymnasium, Preparatoria, or what not, and will have to be content with a job as a teacher in an elementary school.
My feelings when one of these letters arrives are extremely mixed. That I should be treated as though I were a classical author of some earlier century, simultaneously amuses and depresses me, tickles my self-esteem and at the same time punctures it. I like very naturally to think that I am being read; but the idea that I am being studied fills me, after the first outburst of laughter, with a deepening gloom. There is something extremely disagreeable about being treated as though one were dead when one supposes—perhaps (and this is the really disquieting thought) mistakenly—that one is still very much alive. Nor is the anticipation of posthumous Fame any compensating satisfaction. For to be sufficiently famous to deserve elaborate study in a modern university is quite humiliatingly easy.
Merely to have published is now a sufficient claim to academic attention. As time passes and the numbers of aspirants to diplomas and doctorates continues to pile up, it becomes increasingly difficult to find any significant aspect of a good writer’s work which has not already formed the subject of a thesis. The candidate for academic honours has no choice but to study the insignificant aspects of a good writer’s work or else the work, not yet explored, because universally deemed not worth exploring, of a bad writer. Universities do me the honour of treating me as though I were defunct and a classic; but it is an honour, alas, that I share with Flecknoe and Pixéricourt, with Hofmann von Hofmannswaldau and Nahum Tate.
Walter Raleigh used to say that the teaching of literature always verged on the absurd. He understated the case. The teaching of literature often oversteps the verge and tumbles headlong into the most grotesque absurdity. It is absurd, for example, that students should be forced to spend months and years of their lives on the study of writers who are, by universal consent, of no importance whatsoever. It is equally absurd that they should spend months and years on the study of unimportant aspects of the work of good writers. Very many of the scores of theses produced each year in the various universities of the world are totally pointless.
But the teaching of literature produces other absurdities no less monstrous than the learned thesis about a trivial theme. Comparatively few students aspire to specialized learning. For every doctor there are hundreds of bachelors. These obtain their degrees by retailing at second hand a little of the learning and a good deal of the literary criticism of others. Fashions in criticism change, and the candidate must be able to regurgitate the judgment in vogue in academic circles at the time of his ordeal. Success in literary examinations comes to those who know, among other things, what formulae happen, momentarily, to be correct.
What applies to literature applies also to the fine arts. For there are now academic institutions which actually give people degrees in art—minor degrees for those who know a list of dates and can repeat the proper ritual mantras about pictures and churches and statues; higher degrees to those who undertake profound original researches into the work of the deservedly neglected artists of the past.
The ultimate cause for this on the whole deplorable state of things is economic. Degrees have a definite cash value. The possession of a given diploma may make all the difference (as my correspondents so often point out in their appeals to my better feelings) between low wages and a low social position in an elementary school and good wages, with considerable social prestige, in the hierarchy of secondary education. Literature and fine arts figure in most curricula at the present time; men and women aspire to teach these subjects; headmasters and education authorities want to be able to distinguish between those who are ‘qualified’ to teach them and those who are not; universities oblige by creating faculties of literature and fine arts, complete with all the apparatus of diplomas, degrees and doctorates.
Now it is obviously necessary that, for examination purposes, literature and the fine arts should convert themselves, at any rate partially, into parodies of the exact sciences. Literature and art appeal as much to the affective and conative as to the merely cognitive side of man’s being. But if you are going to give people marks for literature and art, you must ask them questions that can be answered correctly or incorrectly, you must set them tasks which can be performed only by dint of persevering industriousness. Candidates for the lower degrees will be required, like candidates for the lower degrees in chemistry, say, or biology, to read text-books and do ‘practical’ work. (In the case of literature, this practical work consists, like the theoretical work, in reading. But whereas theoretical reading is a reading of text-books, practical reading is a reading of the original texts.) Candidates for the higher degrees are expected, like the prospective doctor of science, to do a piece of original research and record their discoveries in a thesis. Even the laboratory methods of exact science are parodied. Literature does not lend itself to being weighed or measured; but at least its material embodiments can be minutely observed and accurately reproduced. The editing of texts has become a branch of microscopy.
It is quite true, of course, that literature and the fine arts have non-literary and non-artistic aspects. They provide important documents in the fields, for example, of social and economic
