Thomas De Quincey, "The Literature of Knowlege and the Literature of Power" (First Published in the North British Review, August, 1848, as part of a critical essay on Alexander Pope)
Every great classic in our native language should from time to time be reviewed anew; and especially if he belongs in any considerable extent to that section of the literature which connects itself with manners, and if his reputation originally, or his style of composition, is likely to have been much influenced by the transient fashions of his own age. The withdrawal, for instance, from a dramatic poet, or a satirist, of any false luster which he has owed to his momentary connection with what we may call the personalities of a fleeting generation, or of any undue shelter to his errors which may have gathered round them from political bias, or from intellectual infirmities amongst his partisans, will sometimes seriously modify, after a century or so, the fairest original appreciation of a fine writer. A window composed of Claude Lorraine glasses spreads over the landscape outside a disturbing effect, which not the most practiced eye can evade. The eidola theatri ["idols of the theater," one of Francis Bacon's Idols of the Mind — ed.] affect us all. No man escapes the contagion from his contemporary bystanders.
As books multiply to an unmanageable excess, selection becomes more and more a necessity for readers, and the power of selection more and more a desperate problem for the busy part of readers. The possibility of selecting wisely is becoming continually more hopeless as the necessity for selection is becoming continually more pressing. Exactly as the growing weight of books overlays and stifles the power of comparison, pari passu is the call for comparison the more clamorous; and thus arises a duty correspondingly more urgent of searching and revising until everything spurious has been weeded out from amongst the Flora of our highest literature, and until the waste of time for those who have so little at their command is reduced to a minimum. For, where the good cannot be read in its twentieth part, the more requisite it is that no part of the bad should steal an hour of the available time; and it is not to be endured that people without a minute to spare should be obliged first of all to read a book before they can ascertain whether in fact it is worth reading. The public cannot read by proxy as regards the good which it is to appropriate, but it can as regards the poison which it is to escape. And thus, as literature expands, becoming continually more of a household necessity, the duty resting upon critics (who are the vicarious readers for the public) becomes continually more urgent — of reviewing all works that may be supposed to have benefited too much or too indiscriminately by the superstition of a name. The praegustatores ["pre-tasters," ie those whose obligation was to taste a Roman emperor's food to determine its fitness for eating — ed.] should have tasted of every cup, and reported its quality, before the public call for it; and, above all, they should have done this in all cases of the higher literature — that is, of literature properly so called.
What is it that we mean by literature? Popularly, and amongst the thoughtless, it is held to include everything that is printed in a book. Little logic is required to disturb that definition. The most thoughtless person is easily made aware that in the idea of literature one essential element is some relation to a general and common interest of man — so that what applies only to a local, or professional, or merely personal interest, even though presenting itself in the shape of a book, will not belong to literature. So far the definition is easily narrowed; and it is as easily expanded. For not only is much that takes a station in books not literature; but inversely, much that really is literature never reaches a station in books. The weekly sermons of Christendom, that vast pulpit literature which acts so extensively upon the popular mind — to warn, to uphold, to renew, to comfort, to alarm — does not attain the sanctuary of libraries in the ten-thousandth part of its extent. The drama again — as, for instance, the finest of Shakespeare's plays in England, and all leading Athenian plays in the noontide of the Attic stage — operated as a literature on the public mind, and were (according to the strictest letter of that term) published through the audiences that witnessed1 their representation some time before they were published as things to be read; and they were published in this scenical mode of publication with much more effect than they could have had as books during ages of costly copying or of costly printing.
Books, therefore, do not suggest an idea coextensive and interchangeable with the idea of literature; since much literature, scenic, forensic, or didactic (as from lecturers and public orators) , may never come into books, and much that does come into books may connect itself with no literary interest.2 But a far more important correction, applicable to the common vague idea of literature is to be sought not so much in a better definition of literature as in a sharper distinction of the two functions which it fulfils. In that great social organ which, collectively, we call literature, there may be distinguished two separate offices that may blend and often do so, but capable, severally, of a severe insulation, and naturally fitted for reciprocal repulsion. There is, first, the Literature of Kowledge; and, secondly, the Literature of Power. The function of the first is — to teach; the function of the second is — to move: the first is a rudder; the second, an oar or a sail. The first speaks to the mere discursive understanding; the second speaks ultimately, it may happen, to the higher understanding or reason, but always through affections of pleasure and sympathy. Remotely, it may travel towards an object seated in what Lord Bacon calls dry light; but, proximately, it does and must operate — else it ceases to be a Literature of Power — on and through that humid light which clothes itself in the mists and glittering iris of human passions, desires, and genial emotions. Men have so little reflected on the higher functions of literature as to find it a paradox if one should describe it as a mean or subordinate purpose of books to give information. But this is a paradox only in the sense which makes it honorable to be paradoxical. Whenever we talk in ordinary language of seeking information or gaining knowledge, we understand the words as connected with something of absolute novelty. But it is the grandeur of all truth which can occupy a very high place in human interests that it is never absolutely novel to the meanest of minds: it exists eternally by way of germ or latent principle in the lowest as in the highest, needing to be developed, but never to be planted. To be capable of transplantation is the immediate criterion of a truth that ranges on a lower scale. Besides which, there is a rarer thing than truth — namely, power, or deep sympathy with truth. What is the effect, for instance, upon society, of children? By the pity, by the tenderness, and by the peculiar modes of admiration, which connect themselves with the helplessness, with the innocence, and with the simplicity of children, not only are the primal affections strengthened and continually renewed, but the qualities which are dearest in the sight of heaven — the frailty, for instance, which appeals to forbearance, the innocence which symbolizes the heavenly, and the simplicity which is most alien from the worldly — are kept up in perpetual remembrance, and their ideals are continually refreshed. A purpose of the same nature is answered by the higher literature, viz. the Literature of Power. What do you learn from Paradise Lost? Nothing at all. What do you learn from a cookery-book? Something new, something that you did not know before, in every paragraph. But would you therefore put the wretched cookery-book on a higher level of estimation than the divine poem? What you owe to Milton is not any knowledge, of which a million separate items are still but a million of advancing steps on the same earthly level; what you owe is power — that is, exercise and expansion to your own latent capacity of sympathy with the infinite, where every pulse and each separate influx is a step upwards, a step ascending as upon a Jacob's ladder from earth to mysterious altitudes above the earth. All the steps of knowledge, from first to last, carry you further on the same plane, but could never raise you one foot above your ancient level of earth: whereas the very first step in power is a flight — is an ascending movement into another element where earth is forgotten.
Were it not that human sensibilities are ventilated and continually called out into exercise by the great phenomena of infancy, or of real life as it moves through chance and change, or of literature as it recombines these elements in the mimicries of poetry, romance, &c., it is certain that, like any animal power or muscular energy falling into disuse, all such sensibilities would gradually droop and dwindle. It is in relation to these great moral capacities of man that the Literature of Power, as contradistinguished from that of knowledge, lives and has its field of action. It is concerned with what is highest in man; for the Scriptures themselves never condescended to deal by suggestion or cooperation with the mere discursive understanding: when speaking of man in his intellectual capacity, the Scriptures speak not of the understanding, but of "the understanding heart" — making the heart, i.e. the great intuitive (or non-discursive) organ, to be the interchangeable formula for man in his highest state of capacity for the infinite. Tragedy, romance, fairy tale, or epopee, all alike restore to man's mind the ideals of justice, of hope, of truth, of mercy, of retribution, which else (left to the support of daily life in its realities) would languish for want of sufficient illustration. What is meant, for instance, by poetic justice? — It does not mean a justice that differs by its object from the ordinary justice of human jurisprudence; for then it must be confessedly a very bad kind of justice; but it means a justice that differs from common forensic justice by the degree in which it attains its object, a justice that is more omnipotent over its own ends, as dealing — not with the refractory elements of earthly life, but with the elements of its own creation, and with materials flexible to its own purest preconceptions. It is certain that, were it not for the Literature of Power, these ideals would often remain amongst us as mere arid notional forms; whereas, by the creative forces of man put forth in literature, they gain a vernal life of restoration, and germinate into vital activities. The commonest novel, by moving in alliance with human fears and hopes, with human instincts of wrong and right, sustains and quickens those affections. Calling them into action, it rescues them from torpor. And hence the pre-eminency over all authors that merely teach of the meanest that moves, or that teaches, if at all, indirectly by moving. The very highest work that has ever existed in the Literature of Knowledge is but a provisional work: a book upon trial and sufferance, and quamdiu bene se gesserit [while it behaved well — ed.]. Let its teaching be even partially revised, let it be but expanded — nay, even let its teaching be but placed in a better order — and instantly it is superseded. Whereas the feeblest works in the Literature of Power, surviving at all, survive as finished and unalterable amongst men. For instance, the Principia of Sir Isaac Newton was a book militant on earth from the first. In all stages of its progress it would have to fight for its existence: first, as regards absolute truth; secondly, when that combat was over, as regards its form or mode of presenting the truth. And as soon as a Laplace, or anybody else, builds higher upon the foundations laid by this book, effectually he throws it out of the sunshine into decay and darkness; by weapons won from this book he superannuates and destroys this book, so that soon the name of Newton remains as a mere nominis umbra, but his book, as a living power, has transmigrated into other forms. Now, on the contrary, the Iliad, the Prometheus of Aeschylus, the Othello or King Lear, the Hamlet or Macbeth, and the Paradise Lost, are not militant, but triumphant for ever as long as the languages exist in which they speak or can be taught to speak. They never can transmigrate into new incarnations. To reproduce these in new forms, or variations, even if in some things they should be improved, would be to plagiarize. A good steam-engine is properly superseded by a better. But one lovely pastoral valley is not superseded by another, nor a statue of Praxiteles by a statue of Michelangelo. These things are separated not by imparity, but by disparity. They are not thought of as unequal under the same standard, but as different in kind, and, if otherwise equal, as equal under a different standard. Human works of immortal beauty and works of nature in one respect stand on the same footing; they never absolutely repeat each other, never approach so near as not to differ; and they differ not as better and worse, or simply by more and less: they differ by undecipherable and incommunicable differences, that cannot be caught by mimicries, that cannot be reflected in the mirror of copies, that cannot become ponderable in the scales of vulgar comparison.
All works in this class, as opposed to those in the Literature of Knowledge, first, work by far deeper agencies, and, secondly, are more permanent; in the strictest sense they are χτηματα εσ αει: and what evil they do, or what good they do, is commensurate with the national language, sometimes long after the nation has departed. At this hour, five hundred years since their creation, the tales of Chaucer, never equaled on this earth for their tenderness, and for life of picturesqueness, are read familiarly by many in the charming language of their natal day, and by others in the modernizations of Dryden, of Pope, and Wordsworth. At this hour, one thousand eight hundred years since their creation, the Pagan tales of Ovid, never equaled on this earth for the gaiety of their movement and the capricious graces of their narrative, are read by all Christendom. This man's people and their monuments are dust; but he is alive: he has survived them, as he told us that he had it in his commission to do, by a thousand years; "and shall a thousand more."
All the Literature of Knowledge builds only ground nests, that are swept away by floods, or confounded by the plough; but the Literature of Power builds nests in aerial altitudes of temples sacred from violation, or of forests inaccessible to fraud. This is a great prerogative of the power literature; and it is a greater which lies in the mode of its influence. The knowledge literature, like the fashion of this world, passeth away. An encyclopedia is its abstract; and, in this respect, it may be taken for its speaking symbol — that before one generation has passed an encyclopedia is superannuated; for it speaks through the dead memory and unimpassioned understanding, which have not the repose of higher faculties, but are continually enlarging and varying their phylacteries. But all literature properly so called — literature χατ εξοχην [par excellence — ed.] — for the very same reason that it is so much more durable than the Literature of Knowledge, is (and by the very same proportion it is) more intense and electrically searching in its impressions. The directions in which the tragedy of this planet has trained our human feelings to play, and the combinations into which the poetry of this planet has thrown our human passions of love and hatred, of admiration and contempt, exercise a power for bad or good over human life that cannot be contemplated, when stretching through many generations, without a sentiment allied to awe.3 And of this let every one be assured — that he owes to the impassioned books which he has read many a thousand more of emotions than he can consciously trace back to them. Dim by their origination, these emotions yet arise in him, and mould him through life, like forgotten incidents of his childhood.
1. Charles I, for example, when Prince of Wales, and many others in his father's court, gained their known familiarity with Shakespeare not through the original quartos, so slenderly diffused, nor through the first folio of 1623, but through the court representations of his chief dramas at Whitehall.
2. What are called The Blue Books — by which title are understood the folio Reports issued every session of Parliament by committees of the two Houses, and stitched into blue covers — though often sneered at by the ignorant as so much waste paper, will be acknowledged gratefully by those who have used them diligently as the main well-beads of all accurate information as to the Great Britain of this day. As an immense depository of faithful (and not superannuated) statistics, they are indispensable to the honest student. But no man would therefore class The Blue Books as literature.
3. The reason why the broad distinctions between the two literatures of power and knowledge so little fix the attention lies in the fact that a vast proportion of books — history, biography, travels, miscellaneous essays, &c. — lying in a middle zone, confound these distinctions by interblending them. All that we call "amusement" or "entertainment" is a diluted form of the power belonging to passion, and also a mixed form; and, where threads of direct instruction intermingle in the texture with these threads of power, this absorption of the duality into one representative nuance neutralizes the separate perception of either. Fused into a tertium quid, or neutral state, they disappear to the popular eye as the repelling forces which, in fact, they are.