IT was inevitable that the particular kind of knowledge which is represented by books should become the property of a certain caste; and it was inevitable that this caste should confine the hereditary transmission of that knowledge chiefly to such works as had been transmitted from the previous generation.

Fortunately, the literate 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 precisely those books which are, on the whole, least likely to be of present value to mankind, which are regarded with superstitious reverence. The most striking example is found in pre-revolutionary China, where the relics of an age utterly 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 sketch, a new factor enters—class jealousy. The literate caste is found to be associated and partly identified with the leisure class. Sacred literature has become leisure class literature, and the aspirations of the less fortunate classes toward leisure class prerogatives include a special desire, tinged 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 wrests from some moribund leisure class its possessions, seizes triumphant 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:

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