“It is conceivable that Alexander the Great — for all the military successes of his youth, for all the excellence of the army he trained, for all the desire he felt in himself to change the world — might have stopped at the Hellespont, and never crossed it, and not out of fear, not out of indecisiveness, not out of weakness of will, but from heavy legs.” — Kafka
A thinly clad man, who was trudging afoot through a wintry and shelterless region, met another wrapped in a big black cloak. The cloak hung heavily on its wearer, and seemed to drag him back, but at least it kept off the cold.
‘That’s a fine warm cloak you’ve got,’ said the first man through his chattering teeth.
‘Oh,’ said the other, ‘it’s none of my choosing, I promise you. It’s only my old happiness dyed black and made over into a sorrow; but in this weather a man must wear what he’s got.’
‘To think of some people’s luck!’ muttered the first man, as the other passed on. ‘Now I never had enough happiness to make a sorrow out of.’
— Edith Wharton, The Valley of Childish Things, and Other Emblems, 1896
Jupiter gave to every man a sack,
To hold his faults and carry on his back;
Another, Jupiter gave, which from his breast
Hung heavy with his neighbour’s faults oppressed:
On this account man never can behold
His own, but can his neighbour’s faults unfold.
— Phaedrus
Does there, I wonder, exist a being who has read all, or approximately all, that the person of average culture is supposed to have read, and that not to have read is a social sin? If such a being does exist, surely he is an old, a very old man, who has read steadily that which he ought to have read sixteen hours a day, from early infancy. … My leisure has been moderate, my desire strong and steady, my taste in selection certainly above average, and yet in ten years I seem scarcely to have made an impression upon the intolerable multitude in volumes which ‘everyone is supposed to have read.’
— Arnold Bennett, Journal, Oct. 15, 1896
I just thought this was interesting: In the 1970s a little spate of studies investigated why men and women carry books in stereotypically different ways. A 1976 study in Tennessee found that by junior high school males tended to carry books at their sides, with the arm relatively straight and the hand cupped under the book’s lower edge. Females cradled a book in the arm at the front side of the body, resting on the hip or pelvic bone.
A second study in the same year ruled out some theories: It found that men and women carried books of roughly equal weight, and that both had hand grips strong enough to carry their books in either position. (Also, carrying purses didn’t significantly alter the way women carried their books.)
A University of Washington study two years later replicated the earlier findings but suggested that “women with hips that extend past the comfortable fall line of the arm along the side of the body will not show the side carry typically seen in males.” (“In effect, the hip in females fills the side space that males fill with their books.”)
But a re-examination 15 years later found that the picture was changing: While 90 percent of the men still carried books at their sides, now so did 43-60 percent of the women. So perhaps it’s not correct to speak of these as intrinsically masculine and feminine styles. But that raises another question: “why … men’s carrying behavior is uniform and stable, whereas women’s behavior is more varied and changing.”
(Thomas P. Hanaway and Gordon M. Burghardt, “The Development of Sexually Dimorphic Book-Carrying Behavior,” Bulletin of the Psychonomic Society 7:3 [1976], 267-270; Philip J. Spottswood and Gordon M. Burghardt, “The Effects of Sex, Book Weight, and Grip Strength on Book-Carrying Styles,” Bulletin of the Psychonomic Society 8:2 (1976), 150-152; Judith D. Scheman, Joan S. Lockard, and Bruce L. Mehler, “Influences of Anatomical Differences on Gender-Specific Book-Carrying Behavior,” Bulletin of the Psychonomic Society 11:1 [1978], 17-20; Evelyne Thommen, Emiel Reith, and Christiane Steffen, “Gender-Related Book-Carrying Behavior: A Reexamination,” Perceptual and Motor Skills 76:2 [1993], 355-362.)
The crows like to insist a single crow is enough to destroy heaven. This is incontestably true, but it says nothing about heaven, because heaven is just another way of saying: the impossibility of crows.
— Kafka
I will, as briefly as I may,
The sweets of liberty display.
A Wolf half famish’d, chanced to see
A Dog, as fat as dog could be:
For one day meeting on the road,
They mutual compliments bestowed:
“Prithee,” says Isgrim, faint and weak,
“How came you so well fed and sleek?
I starve, though stronger of the two.”
“It will be just as well with you,”
The Dog quite cool and frank replied,
“If with my master you’ll abide.”
“For what?” “Why merely to attend,
And from night thieves the door defend.”
“I gladly will accept the post,
What! shall I bear with snow and frost
And all this rough inclement plight,
Rather than have a home at night,
And feed on plenty at my ease?”
“Come, then, with me” — the Wolf agrees.
But as they went the mark he found,
Where the Dog’s collar had been bound:
“What’s this, my friend?” “Why, nothing.”
“Nay, Be more explicit, sir, I pray.”
“I’m somewhat fierce and apt to bite,
Therefore they hold me pretty tight,
That in the day-time I may sleep,
And night by night my vigils keep.
At evening tide they let me out,
And then I freely walk about:
Bread comes without a care of mine.
I from my master’s table dine;
The servants throw me many a scrap,
With choice of pot-liquor to lap;
So, I’ve my bellyful, you find.”
“But can you go where you’ve a mind?”
“Not always, to be flat and plain.”
“Then, Dog, enjoy your post again,
For to remain this servile thing,
Old Isgrim would not be a king.”
— Phaedrus
In Terry Pratchett’s 2004 novel Going Postal, a man named Robert Dearheart invents a network of semaphore towers known as the Clacks. When his son John dies while working on a Clacks tower, Robert resolves to keep his memory alive by transmitting his name perpetually through the network as a special operational signal:
GNU John Dearheart
G: Send the message onto the next Clacks Tower.
N: Do not log the message.
U: At the end of the line, return the message.
This ensures that the Clacks will transmit John’s name forever, and “A man is not dead while his name is still spoken.”
When Pratchett died in March 2015, webmasters adopted the HTTP header X-Clacks-Overhead as a tribute: It silently includes “GNU Terry Pratchett” among a site’s responses, so that Pratchett’s name “will always be spoken.”
By June 2015 Netcraft reported that 84,000 websites had been configured with the header, including that of the newspaper the Guardian, resulting in terabytes of additional bandwidth per day.
To read good books is like holding a conversation with the most eminent minds of past centuries and, moreover, a studied conversation in which these authors reveal to us only the best of their thoughts.
— René Descartes, Discourse on the Method, 1637
For him, books were like friends, and reading an extension of companionship — a way of expanding beyond the circumference of time and place the circle of one’s kindred acquaintances.
— Michael Holroyd, Lytton Strachey, 1971
‘There is nothing like books’; — of all things sold incomparably the cheapest, of all pleasures the least palling, they take up little room, keep quiet when they are not wanted, and, when taken up, bring us face to face with the choicest men who have ever lived, at their choicest moments.
As my walking companion in the country, I was so UnEnglish (excuse the two capitals) as on the whole, to prefer my pocket Milton which I carried for twenty years, to the not unbeloved bull terrier Trimmer, who accompanied me for five — for Milton never fidgeted, frightened horses, ran after sheep or got run over by a goods-van.
— Samuel Palmer, letter to Charles West Cape, Jan. 31, 1880
In a very real sense, then, people who have read good literature have lived more than people who cannot or will not read. … It is not true that we have only one life to live; if we can read, we can live as many more lives and as many kinds of lives as we wish.
— S.I. Hayakawa, Language in Thought and Action, 1952
There was a miser who sold his property and bought a lump of gold. The man then buried his gold just outside the city walls, where he constantly went to visit and inspect it. One of the workmen noticed the man’s behaviour and suspected the truth. Accordingly, after the man had gone away, he took the gold. When the man came back and found that the hiding-place was empty, he began to cry and tear his hair. Someone saw the man’s extravagant grief and asked him what was wrong. Then he said to the man, “Enough of your grieving! Take a stone and put it where the gold was, and make believe the gold is still there: it’s not as if you ever made any use of it!”
— Aesop