Chapter 21

I have thus far sketched the events of my life, but I have not shown how much I have depended on books not only for pleasure and for the wisdom they bring to all who read, but also for that knowledge which comes to others through their eyes and their ears. Indeed, books have meant so much more in my education than in that of others, that I shall go back to the time when I began to read.

So far, I have outlined the events of my life. But I have not shown how much I have depended on books. They have given me pleasure and the wisdom they bring to all who read. They have also given me knowledge that others gain through their eyes and ears. Books have meant so much more in my education than in the education of others. So I will go back to the time when I began to read.

I read my first connected story in May, 1887, when I was seven years old, and from that day to this I have devoured everything in the shape of a printed page that has come within the reach of my hungry finger tips. As I have said, I did not study regularly during the early years of my education; nor did I read according to rule.

I read my first complete story in May 1887, when I was seven years old. From that day to this, I have devoured every printed page that has come within reach of my hungry fingertips. As I have said, I did not study regularly during the early years of my education. Nor did I follow any rules in my reading.

At first I had only a few books in raised print—"readers" for beginners, a collection of stories for children, and a book about the earth called "Our World." I think that was all; but I read them over and over, until the words were so worn and pressed I could scarcely make them out. Sometimes Miss Sullivan read to me, spelling into my hand little stories and poems that she knew I should understand; but I preferred reading myself to being read to, because I liked to read again and again the things that pleased me.

At first, I had only a few books in raised print. There were "readers" for beginners, a collection of children’s stories, and a book about the earth called "Our World." I think that was all. But I read them over and over until the words were so worn and pressed down that I could barely make them out. Sometimes Miss Sullivan read to me. She spelled little stories and poems into my hand that she knew I would understand. But I preferred to read by myself because I liked to read the things I enjoyed again and again.

It was during my first visit to Boston that I really began to read in good earnest. I was permitted to spend a part of each day in the Institution library, and to wander from bookcase to bookcase, and take down whatever book my fingers lighted upon. And read I did, whether I understood one word in ten or two words on a page. The words themselves fascinated me; but I took no conscious account of what I read. My mind must, however, have been very impressionable at that period, for it retained many words and whole sentences, to the meaning of which I had not the faintest clue; and afterward, when I began to talk and write, these words and sentences would flash out quite naturally, so that my friends wondered at the richness of my vocabulary. I must have read parts of many books (in those early days I think I never read any one book through) and a great deal of poetry in this uncomprehending way, until I discovered "Little Lord Fauntleroy," which was the first book of any consequence I read understandingly.

It was during my first visit to Boston that I really began to read seriously. I was allowed to spend part of each day in the Institution library. I could wander from bookcase to bookcase and take down whatever book my fingers happened to touch. And read I did, whether I understood one word in ten or only two words on a page. The words themselves fascinated me, but I paid no conscious attention to what I read. My mind must have been very impressionable at that time, though. It held on to many words and whole sentences whose meanings I had no idea of. Later, when I began to talk and write, these words and sentences would come out quite naturally. My friends were amazed by the richness of my vocabulary. I must have read parts of many books and a great deal of poetry without understanding them in this way. In those early days, I think I never read a single book all the way through. Then I discovered "Little Lord Fauntleroy," the first book of any importance that I read with understanding.

One day my teacher found me in a corner of the library poring over the pages of "The Scarlet Letter." I was then about eight years old. I remember she asked me if I liked little Pearl, and explained some of the words that had puzzled me. Then she told me that she had a beautiful story about a little boy which she was sure I should like better than "The Scarlet Letter." The name of the story was "Little Lord Fauntleroy," and she promised to read it to me the following summer. But we did not begin the story until August; the first few weeks of my stay at the seashore were so full of discoveries and excitement that I forgot the very existence of books. Then my teacher went to visit some friends in Boston, leaving me for a short time.

One day, my teacher found me in a corner of the library, studying the pages of "The Scarlet Letter." I was about eight years old then. I remember that she asked if I liked little Pearl. She also explained some words that had confused me. Then she told me about a beautiful story about a little boy. She was sure I would like it better than "The Scarlet Letter." The story was called "Little Lord Fauntleroy," and she promised to read it to me the following summer. But we did not begin the story until August. During my first few weeks at the seashore, I was so busy making discoveries and having exciting experiences that I forgot books even existed. Then my teacher left me for a short time to visit some friends in Boston.

When she returned almost the first thing we did was to begin the story of "Little Lord Fauntleroy." I recall distinctly the time and place when we read the first chapters of the fascinating child's story. It was a warm afternoon in August. We were sitting together in a hammock which swung from two solemn pines at a short distance from the house. We had hurried through the dish-washing after luncheon, in order that we might have as long an afternoon as possible for the story. As we hastened through the long grass toward the hammock, the grasshoppers swarmed about us and fastened themselves on our clothes, and I remember that my teacher insisted upon picking them all off before we sat down, which seemed to me an unnecessary waste of time. The hammock was covered with pine needles, for it had not been used while my teacher was away. The warm sun shone on the pine trees and drew out all their fragrance. The air was balmy, with a tang of the sea in it. Before we began the story Miss Sullivan explained to me the things that she knew I should not understand, and as we read on she explained the unfamiliar words. At first there were many words I did not know, and the reading was constantly interrupted; but as soon as I thoroughly comprehended the situation, I became too eagerly absorbed in the story to notice mere words, and I am afraid I listened impatiently to the explanations that Miss Sullivan felt to be necessary. When her fingers were too tired to spell another word, I had for the first time a keen sense of my deprivations. I took the book in my hands and tried to feel the letters with an intensity of longing that I can never forget.

When she returned, one of the first things we did was begin reading "Little Lord Fauntleroy." I clearly remember when and where we read the first chapters of that fascinating children's story. It was a warm August afternoon. We were sitting together in a hammock hung between two solemn pines a short distance from the house. We had hurried through the dishes after lunch so we could spend as much of the afternoon as possible reading. As we hurried through the long grass toward the hammock, grasshoppers swarmed around us and clung to our clothes. I remember my teacher insisted on picking them all off before we sat down. That seemed to me an unnecessary waste of time. The hammock was covered with pine needles because it had not been used while my teacher was away. The warm sun shone on the pines and brought out all their fragrance. The air was mild, with a tang of the sea. Before we began the story, Miss Sullivan explained the things she knew I would not understand. As we read on, she explained unfamiliar words. At first, there were many words I did not know, and we constantly had to interrupt our reading. But as soon as I fully understood the situation, I became too absorbed in the story to notice individual words. I am afraid I listened impatiently to the explanations Miss Sullivan felt were necessary. When her fingers were too tired to spell another word, I felt keenly for the first time what I was missing. I took the book in my hands and tried to feel the letters, with a longing I can never forget.

Afterward, at my eager request, Mr. Anagnos had this story embossed, and I read it again and again, until I almost knew it by heart; and all through my childhood "Little Lord Fauntleroy" was my sweet and gentle companion. I have given these details at the risk of being tedious, because they are in such vivid contrast with my vague, mutable and confused memories of earlier reading.

Afterward, I eagerly asked Mr. Anagnos to have the story embossed. He did, and I read it again and again until I almost knew it by heart. Throughout my childhood, "Little Lord Fauntleroy" was my sweet and gentle companion. I have shared these details, even though they may be tedious, because they contrast so vividly with my vague, changing, and confused memories of earlier reading.

From "Little Lord Fauntleroy" I date the beginning of my true interest in books. During the next two years I read many books at my home and on my visits to Boston. I cannot remember what they all were, or in what order I read them; but I know that among them were "Greek Heroes," La Fontaine's "Fables," Hawthorne's "Wonder Book," "Bible Stories," Lamb's "Tales from Shakespeare," "A Child's History of England" by Dickens, "The Arabian Nights," "The Swiss Family Robinson," "The Pilgrim's Progress," "Robinson Crusoe," "Little Women," and "Heidi," a beautiful little story which I afterward read in German. I read them in the intervals between study and play with an ever-deepening sense of pleasure. I did not study nor analyze them—I did not know whether they were well written or not; I never thought about style or authorship. They laid their treasures at my feet, and I accepted them as we accept the sunshine and the love of our friends. I loved "Little Women" because it gave me a sense of kinship with girls and boys who could see and hear. Circumscribed as my life was in so many ways, I had to look between the covers of books for news of the world that lay outside my own.

My true interest in books began with "Little Lord Fauntleroy." Over the next two years, I read many books at home and during my visits to Boston. I cannot remember all their titles or the order in which I read them. But I know they included "Greek Heroes," La Fontaine's "Fables," Hawthorne's "Wonder Book," "Bible Stories," and Lamb's "Tales from Shakespeare." I also read "A Child's History of England" by Dickens, "The Arabian Nights," "The Swiss Family Robinson," "The Pilgrim's Progress," "Robinson Crusoe," and "Little Women." There was also "Heidi," a beautiful little story that I later read in German. I read these books between study and play, with a pleasure that grew deeper all the time. I did not study or analyze them. I did not know whether they were well written, and I never thought about style or authorship. They laid their treasures at my feet, and I accepted them as we accept sunshine and the love of our friends. I loved "Little Women" because it made me feel connected to girls and boys who could see and hear. My life was limited in so many ways that I had to look inside books for news of the world beyond my own.

I did not care especially for "The Pilgrim's Progress," which I think I did not finish, or for the "Fables." I read La Fontaine's "Fables" first in an English translation, and enjoyed them only after a half-hearted fashion. Later I read the book again in French, and I found that, in spite of the vivid word-pictures, and the wonderful mastery of language, I liked it no better. I do not know why it is, but stories in which animals are made to talk and act like human beings have never appealed to me very strongly. The ludicrous caricatures of the animals occupy my mind to the exclusion of the moral.

I did not particularly like "The Pilgrim's Progress," which I don't think I finished, or the "Fables." I first read La Fontaine's "Fables" in an English translation, and I enjoyed them only a little. Later, I read the book again in French. Despite its vivid descriptions and wonderful command of language, I found that I liked it no better. I don't know why, but stories in which animals talk and act like people have never appealed to me very much. The ridiculous caricatures of the animals occupy my mind so completely that I miss the moral.

Then, again, La Fontaine seldom, if ever, appeals to our highest moral sense. The highest chords he strikes are those of reason and self-love. Through all the fables runs the thought that man's morality springs wholly from self-love, and that if that self-love is directed and restrained by reason, happiness must follow. Now, so far as I can judge, self-love is the root of all evil; but, of course, I may be wrong, for La Fontaine had greater opportunities of observing men than I am likely ever to have. I do not object so much to the cynical and satirical fables as to those in which momentous truths are taught by monkeys and foxes.

Then again, La Fontaine seldom, if ever, appeals to our highest moral sense. At most, he appeals to reason and self-love. Throughout his fables, he suggests that human morality comes entirely from self-love. He also suggests that happiness must follow if reason guides and restrains that self-love. As far as I can tell, self-love is the root of all evil. But, of course, I may be wrong. La Fontaine had more opportunities to observe people than I am ever likely to have. I object less to the cynical and satirical fables than to those in which monkeys and foxes teach profound truths.

But I love "The Jungle Book" and "Wild Animals I Have Known." I feel a genuine interest in the animals themselves, because they are real animals and not caricatures of men. One sympathizes with their loves and hatreds, laughs over their comedies, and weeps over their tragedies. And if they point a moral, it is so subtle that we are not conscious of it.

But I love "The Jungle Book" and "Wild Animals I Have Known." I am genuinely interested in the animals themselves because they are real animals, not exaggerated versions of people. We sympathize with their loves and hatreds, laugh at their comedies, and weep over their tragedies. And if their stories teach a moral lesson, it is so subtle that we don't notice it.

My mind opened naturally and joyously to a conception of antiquity. Greece, ancient Greece, exercised a mysterious fascination over me. In my fancy the pagan gods and goddesses still walked on earth and talked face to face with men, and in my heart I secretly built shrines to those I loved best. I knew and loved the whole tribe of nymphs and heroes and demigods—no, not quite all, for the cruelty and greed of Medea and Jason were too monstrous to be forgiven, and I used to wonder why the gods permitted them to do wrong and then punished them for their wickedness. And the mystery is still unsolved. I often wonder how

My mind opened naturally and joyfully to the idea of ancient times. Greece, ancient Greece, held a mysterious fascination for me. In my imagination, the pagan gods and goddesses still walked the earth and spoke face to face with people. In my heart, I secretly built shrines to the ones I loved best. I knew and loved the whole tribe of nymphs, heroes, and demigods. No, not quite all of them. The cruelty and greed of Medea and Jason were too monstrous to forgive. I used to wonder why the gods allowed them to do wrong and then punished them for their wickedness. That mystery remains unsolved. I often wonder how

It was the Iliad that made Greece my paradise. I was familiar with the story of Troy before I read it in the original, and consequently I had little difficulty in making the Greek words surrender their treasures after I had passed the borderland of grammar. Great poetry, whether written in Greek or in English, needs no other interpreter than a responsive heart. Would that the host of those who make the great works of the poets odious by their analysis, impositions and laborious comments might learn this simple truth! It is not necessary that one should be able to define every word and give it its principal parts and its grammatical position in the sentence in order to understand and appreciate a fine poem. I know my learned professors have found greater riches in the Iliad than I shall ever find; but I am not avaricious. I am content that others should be wiser than I. But with all their wide and comprehensive knowledge, they cannot measure their enjoyment of that splendid epic, nor can I. When I read the finest passages of the Iliad, I am conscious of a soul-sense that lifts me above the narrow, cramping circumstances of my life. My physical limitations are forgotten—my world lies upward, the length and the breadth and the sweep of the heavens are mine!

The Iliad made Greece my paradise. I knew the story of Troy before I read the Iliad in the original Greek. So, once I had worked my way through the basics of grammar, I had little trouble uncovering the treasures in the Greek words. Great poetry, whether written in Greek or English, needs no interpreter except a heart that responds to it. I wish the many people who make great poetry hateful through their analysis, imposed exercises, and painstaking comments would learn this simple truth! You do not have to define every word, give its principal forms, and explain its grammatical role to understand and appreciate a fine poem. I know my learned professors have found more riches in the Iliad than I ever will, but I am not greedy. I am content for others to be wiser than I am. But despite all their broad and extensive knowledge, they cannot measure their enjoyment of that splendid epic. Neither can I. When I read the finest passages of the Iliad, I feel something in my soul that lifts me above the narrow, confining circumstances of my life. I forget my physical limitations. My world reaches upward, and all the length and breadth and sweep of the heavens are mine!

My admiration for the Aeneid is not so great, but it is none the less real. I read it as much as possible without the help of notes or dictionary, and I always like to translate the episodes that please me especially. The word-painting of Virgil is wonderful sometimes; but his gods and men move through the scenes of passion and strife and pity and love like the graceful figures in an Elizabethan mask, whereas in the Iliad they give three leaps and go on singing. Virgil is serene and lovely like a marble Apollo in the moonlight; Homer is a beautiful, animated youth in the full sunlight with the wind in his hair.

I admire the Aeneid less, but my admiration is still real. I read it as much as I can without notes or a dictionary. I also like to translate the episodes I especially enjoy. Virgil’s descriptions are sometimes wonderfully vivid. But his gods and men move through scenes of passion, conflict, pity, and love like graceful figures in an Elizabethan masque. In the Iliad, by contrast, they take three leaps and go on singing. Virgil is calm and lovely, like a marble Apollo in the moonlight. Homer is a beautiful, lively young man in full sunlight, with the wind in his hair.

How easy it is to fly on paper wings! From "Greek Heroes" to the Iliad was no day's journey, nor was it altogether pleasant. One could have traveled round the world many times while I trudged my weary way through the labyrinthine mazes of grammars and dictionaries, or fell into those dreadful pitfalls called examinations, set by schools and colleges for the confusion of those who seek after knowledge. I suppose this sort of Pilgrim's Progress was justified by the end; but it seemed interminable to me, in spite of the pleasant surprises that met me now and then at a turn in the road.

How easy it is to fly on paper wings! The journey from "Greek Heroes" to the Iliad was not a short one, nor was it entirely pleasant. One could have traveled around the world many times while I trudged through the bewildering mazes of grammars and dictionaries. I also fell into those dreadful pitfalls called examinations, set by schools and colleges to confuse those seeking knowledge. I suppose the end justified this kind of Pilgrim's Progress. But the journey seemed endless to me, despite the pleasant surprises that met me now and then around a turn in the road.

I began to read the Bible long before I could understand it. Now it seems strange to me that there should have been a time when my spirit was deaf to its wondrous harmonies; but I remember well a rainy Sunday morning when, having nothing else to do, I begged my cousin to read me a story out of the Bible. Although she did not think I should understand, she began to spell into my hand the story of Joseph and his brothers. Somehow it failed to interest me. The unusual language and repetition made the story seem unreal and far away in the land of Canaan, and I fell asleep and wandered off to the land of Nod, before the brothers came with the coat of many colours unto the tent of Jacob and told their wicked lie! I cannot understand why the stories of the Greeks should have been so full of charm for me, and those of the Bible so devoid of interest, unless it was that I had made the acquaintance of several Greeks in Boston and been inspired by their enthusiasm for the stories of their country; whereas I had not met a single Hebrew or Egyptian, and therefore concluded that they were nothing more than barbarians, and the stories about them were probably all made up, which hypothesis explained the repetitions and the queer names. Curiously enough, it never occurred to me to call Greek patronymics "queer."

I began reading the Bible long before I could understand it. Now it seems strange that my spirit was once deaf to its wonderful harmonies. But I clearly remember one rainy Sunday morning when I had nothing else to do. I begged my cousin to read me a story from the Bible. Although she did not think I would understand, she began spelling the story of Joseph and his brothers into my hand. Somehow, the story did not interest me. The unfamiliar language and repetition made it seem unreal and distant, far away in the land of Canaan. I fell asleep and wandered off to the land of Nod. I was asleep before the brothers brought the coat of many colours to Jacob’s tent and told their wicked lie! I cannot understand why Greek stories charmed me so much, while Bible stories did not interest me at all. Perhaps it was because I had met several Greeks in Boston. Their enthusiasm for the stories of their country had inspired me. But I had not met a single Hebrew or Egyptian. So I concluded that they were nothing more than barbarians, and that the stories about them were probably all made up. That theory explained the repetitions and the strange names. Oddly enough, it never occurred to me to call Greek patronymics "queer."

But how shall I speak of the glories I have since discovered in the Bible? For years I have read it with an ever-broadening sense of joy and inspiration; and I love it as I love no other book. Still there is much in the Bible against which every instinct of my being rebels, so much that I regret the necessity which has compelled me to read it through from beginning to end. I do not think that the knowledge which I have gained of its history and sources compensates me for the unpleasant details it has forced upon my attention. For my part, I wish, with Mr. Howells, that the literature of the past might be purged of all that is ugly and barbarous in it, although I should object as much as any one to having these great works weakened or falsified.

But how can I describe the wonders I have since discovered in the Bible? For years, I have read it with a growing sense of joy and inspiration. I love the Bible more than any other book. Still, there is much in it that every instinct in me rebels against. There is so much that I regret having been required to read it from beginning to end. I do not think what I learned about its history and sources makes up for the unpleasant details I had to read. Like Mr. Howells, I wish all that is ugly and barbaric could be removed from the literature of the past. But I would object as much as anyone to weakening or misrepresenting these great works.

There is something impressive, awful, in the simplicity and terrible directness of the book of Esther. Could there be anything more dramatic than the scene in which Esther stands before her wicked lord? She knows her life is in his hands; there is no one to protect her from his wrath. Yet, conquering her woman's fear, she approaches him, animated by the noblest patriotism, having but one thought: "If I perish, I perish; but if I live, my people shall live."

There is something impressive and terrifying in the simplicity and terrible directness of the book of Esther. Could anything be more dramatic than the scene in which Esther stands before her wicked lord? She knows her life is in his hands. No one can protect her from his anger. Yet she overcomes her fear as a woman and approaches him, driven by the noblest love for her country. She has only one thought: "If I perish, I perish; but if I live, my people shall live."

The story of Ruth, too—how Oriental it is! Yet how different is the life of these simple country folks from that of the Persian capital! Ruth is so loyal and gentle-hearted, we cannot help loving her, as she stands with the reapers amid the waving corn. Her beautiful, unselfish spirit shines out like a bright star in the night of a dark and cruel age. Love like Ruth's, love which can rise above conflicting creeds and deep-seated racial prejudices, is hard to find in all the world.

The story of Ruth, too, feels so Eastern! Yet the lives of these simple country people are so different from life in the Persian capital! Ruth is so loyal and kindhearted that we cannot help loving her as she stands with the harvesters among the waving grain. Her beautiful, selfless spirit shines like a bright star in the night of a dark and cruel age. Love like Ruth's can rise above conflicting beliefs and deep-rooted racial prejudices. Such love is hard to find anywhere in the world.

The Bible gives me a deep, comforting sense that "things seen are temporal, and things unseen are eternal."

The Bible gives me a deep, comforting sense that "things we can see are temporary, and things we cannot see are eternal."

I do not remember a time since I have been capable of loving books that I have not loved Shakespeare. I cannot tell exactly when I began Lamb's "Tales from Shakespeare"; but I know that I read them at first with a child's understanding and a child's wonder. "Macbeth" seems to have impressed me most. One reading was sufficient to stamp every detail of the story upon my memory forever. For a long time the ghosts and witches pursued me even into Dreamland. I could see, absolutely see, the dagger and Lady Macbeth's little white hand—the dreadful stain was as real to me as to the grief-stricken queen.

Ever since I have been able to love books, I have loved Shakespeare. I cannot say exactly when I began reading Lamb's "Tales from Shakespeare". But I know I first read them with a child's understanding and wonder. "Macbeth" seems to have impressed me most. Reading it once was enough to fix every detail of the story in my memory forever. For a long time, the ghosts and witches followed me even into my dreams. I could see, truly see, the dagger and Lady Macbeth's little white hand. The dreadful stain was as real to me as it was to the grief-stricken queen.

I read "King Lear" soon after "Macbeth," and I shall never forget the feeling of horror when I came to the scene in which Gloster's eyes are put out. Anger seized me, my fingers refused to move, I sat rigid for one long moment, the blood throbbing in my temples, and all the hatred that a child can feel concentrated in my heart.

I read "King Lear" soon after "Macbeth." I will never forget the horror I felt when I came to the scene where Gloster's eyes are put out. Anger seized me, and my fingers refused to move. I sat rigid for one long moment, the blood throbbing in my temples. All the hatred a child can feel was concentrated in my heart.

I must have made the acquaintance of Shylock and Satan about the same time, for the two characters were long associated in my mind. I remember that I was sorry for them. I felt vaguely that they could not be good even if they wished to, because no one seemed willing to help them or to give them a fair chance. Even now I cannot find it in my heart to condemn them utterly. There are moments when I feel that the Shylocks, the Judases, and even the Devil, are broken spokes in the great wheel of good which shall in due time be made whole.

I must have learned about Shylock and Satan around the same time, because I connected the two characters in my mind for a long time. I remember feeling sorry for them. I had a vague feeling that they could not be good, even if they wanted to. No one seemed willing to help them or give them a fair chance. Even now, I cannot bring myself to condemn them completely. At times, I feel that the Shylocks, the Judases, and even the Devil are broken spokes in the great wheel of good, which will one day be made whole.

It seems strange that my first reading of Shakespeare should have left me so many unpleasant memories. The bright, gentle, fanciful plays—the ones I like best now—appear not to have impressed me at first, perhaps because they reflected the habitual sunshine and gaiety of a child's life. But "there is nothing more capricious than the memory of a child: what it will hold, and what it will lose."

It seems strange that my first experience reading Shakespeare left me with so many unpleasant memories. At first, the bright, gentle, imaginative plays seem not to have made an impression on me. Those are the plays I like best now. Perhaps they did not impress me because they reflected the usual sunshine and cheerfulness of a child's life. But "nothing is more unpredictable than a child's memory: what it will hold on to, and what it will lose."

I have since read Shakespeare's plays many times and know parts of them by heart, but I cannot tell which of them I like best. My delight in them is as varied as my moods. The little songs and the sonnets have a meaning for me as fresh and wonderful as the dramas. But, with all my love for Shakespeare, it is often weary work to read all the meanings into his lines which critics and commentators have given them. I used to try to remember their interpretations, but they discouraged and vexed me; so I made a secret compact with myself not to try any more. This compact I have only just broken in my study of Shakespeare under Professor Kittredge. I know there are many things in Shakespeare, and in the world, that I do not understand; and I am glad to see veil after veil lift gradually, revealing new realms of thought and beauty.

Since then, I have read Shakespeare's plays many times and know parts of them by heart. But I cannot say which play I like best. My enjoyment of the plays varies with my moods. The little songs and the sonnets have meanings for me that are as fresh and wonderful as the dramas. But for all my love of Shakespeare, it is often tiring to read his lines with all the meanings critics and commentators have given them. I used to try to remember their interpretations, but they discouraged and frustrated me. So I made a secret promise to myself not to try anymore. I have only just broken that promise while studying Shakespeare under Professor Kittredge. I know there are many things in Shakespeare, and in the world, that I do not understand. And I am glad to see veil after veil gradually lifted, revealing new worlds of thought and beauty.

Next to poetry I love history. I have read every historical work that I have been able to lay my hands on, from a catalogue of dry facts and dryer dates to Green's impartial, picturesque "History of the English People"; from Freeman's "History of Europe" to Emerton's "Middle Ages." The first book that gave me any real sense of the value of history was Swinton's "World History," which I received on my thirteenth birthday. Though I believe it is no longer considered valid, yet I have kept it ever since as one of my treasures. From it I learned how the races of men spread from land to land and built great cities, how a few great rulers, earthly Titans, put everything under their feet, and with a decisive word opened the gates of happiness for millions and closed them upon millions more: how different nations pioneered in art and knowledge and broke ground for the mightier growths of coming ages; how civilization underwent as it were, the holocaust of a degenerate age, and rose again, like the Phoenix, among the nobler sons of the North; and how by liberty, tolerance and education the great and the wise have opened the way for the salvation of the whole world.

After poetry, I love history most. I have read every historical work I could get my hands on. They range from lists of dry facts and even drier dates to Green's impartial, vivid "History of the English People." They also include Freeman's "History of Europe" and Emerton's "Middle Ages." The first book that gave me a real sense of history's value was Swinton's "World History." I received it on my thirteenth birthday. Although I believe the book is no longer considered reliable, I have kept it as one of my treasures. From it, I learned how human peoples spread from land to land and built great cities. I learned how a few great rulers, Titans on earth, brought everything under their control. With a decisive word, they opened the gates of happiness for millions and closed them on millions more. I learned how different nations pioneered in art and knowledge, preparing the ground for the greater achievements of later ages. I learned how civilization passed through the fires of a degenerate age and rose again like the Phoenix among the nobler sons of the North. I also learned how great and wise people have opened the way to salvation for the whole world through liberty, tolerance, and education.

In my college reading I have become somewhat familiar with French and German literature. The German puts strength before beauty, and truth before convention, both in life and in literature. There is a vehement, sledge-hammer vigour about everything that he does. When he speaks, it is not to impress others, but because his heart would burst if he did not find an outlet for the thoughts that burn in his soul.

Through my college reading, I have become somewhat familiar with French and German literature. The German values strength over beauty and truth over convention, both in life and in literature. Everything he does has a fierce, sledgehammer force. When he speaks, it is not to impress others. He speaks because his heart would burst if he could not express the thoughts burning in his soul.

Then, too, there is in German literature a fine reserve which I like; but its chief glory is the recognition I find in it of the redeeming potency of woman's self-sacrificing love. This thought pervades all German literature and is mystically expressed in Goethe's "Faust":

I also like the fine restraint in German literature. But its greatest glory is its recognition of the power of a woman's self-sacrificing love to redeem. This idea runs through all German literature and finds mystical expression in Goethe's "Faust":

Of all the French writers that I have read, I like Moliere and Racine best. There are fine things in Balzac and passages in Mérimée which strike one like a keen blast of sea air. Alfred de Musset is impossible! I admire Victor Hugo—I appreciate his genius, his brilliancy, his romanticism; though he is not one of my literary passions. But Hugo and Goethe and Schiller and all great poets of all great nations are interpreters of eternal things, and my spirit reverently follows them into the regions where Beauty and Truth and Goodness are one.

Of all the French writers I have read, I like Moliere and Racine best. There are fine things in Balzac, and passages in Mérimée that strike me like a sharp blast of sea air. Alfred de Musset is impossible! I admire Victor Hugo and appreciate his genius, his brilliance, and his romanticism. Though he is not one of my literary passions. But Hugo, Goethe, Schiller, and all great poets of all great nations interpret eternal things. My spirit follows them with reverence into the realms where Beauty, Truth, and Goodness are one.

I am afraid I have written too much about my book-friends, and yet I have mentioned only the authors I love most; and from this fact one might easily suppose that my circle of friends was very limited and undemocratic, which would be a very wrong impression. I like many writers for many reasons—Carlyle for his ruggedness and scorn of shams; Wordsworth, who teaches the oneness of man and nature; I find an exquisite pleasure in the oddities and surprises of Hood, in Herrick's quaintness and the palpable scent of lily and rose in his verses; I like Whittier for his enthusiasms and moral rectitude. I knew him, and the gentle remembrance of our friendship doubles the pleasure I have in reading his poems. I love Mark Twain—who does not? The gods, too, loved him and put into his heart all manner of wisdom; then, fearing lest he should become a pessimist, they spanned his mind with a rainbow of love and faith. I like Scott for his freshness, dash and large honesty. I love all writers whose minds, like Lowell's, bubble up in the sunshine of optimism—fountains of joy and good will, with occasionally a splash of anger and here and there a healing spray of sympathy and pity.

I’m afraid I’ve written too much about my book friends, yet I’ve mentioned only the authors I love most. From that, one might easily think my circle of friends was very limited and undemocratic. But that would be a very wrong impression. I like many writers for many reasons. I like Carlyle for his ruggedness and scorn for anything false. I like Wordsworth, who teaches that humanity and nature are one. I find exquisite pleasure in Hood’s oddities and surprises, and in Herrick’s quaintness. I also delight in the almost tangible scent of lilies and roses in Herrick’s verses. I like Whittier for his enthusiasms and his moral integrity. I knew him, and the gentle memory of our friendship doubles the pleasure I get from reading his poems. I love Mark Twain. Who doesn’t? The gods loved him, too, and filled his heart with all kinds of wisdom. Then, fearing he might become a pessimist, they stretched a rainbow of love and faith across his mind. I like Scott for his freshness, energy, and generous honesty. I love all writers whose minds, like Lowell’s, bubble up in the sunshine of optimism. Their minds are fountains of joy and goodwill, with an occasional splash of anger and a healing spray of sympathy and pity here and there.

In a word, literature is my Utopia. Here I am not disfranchised. No barrier of the senses shuts me out from the sweet, gracious discourse of my book-friends. They talk to me without embarrassment or awkwardness. The things I have learned and the things I have been taught seem of ridiculously little importance compared with their "large loves and heavenly charities."

In short, literature is my Utopia. Here, I am not denied a voice. No barrier of the senses keeps me from the warm, gracious conversation of my book-friends. They talk to me without embarrassment or awkwardness. What I have learned and been taught seems ridiculously unimportant compared with their "large loves and heavenly charities."