“Opening a new book called Forgetting by the Dutch writer Douwe Draaisma, I am told almost at once that our immediate visual memories “can hold on to stimuli for no more than a fraction of a second.” This fact—our inevitable forgetting, or simply barely registering most of the visual input we receive—is acknowledged with some regret since we are generally encouraged, Draaisma reflects, “to imagine memory as the ability to preserve something, preferably everything, wholly intact.””
“The same day I read this, I ran across a quotation from Vladimir Nabokov on the Internet: “Curiously enough,” the author of Lolita tells us, “one cannot read a book: one can only reread it.” Intrigued by this paradox, I checked out the essay it came from. “When we read a book for the first time,” Nabokov complains, “the very process of laboriously moving our eyes from left to right, line after line, page after page, this complicated physical work upon the book, the very process of learning in terms of space and time what the book is about, this stands between us and artistic appreciation.” Only on a third or fourth reading, he claims, do we start behaving toward a book as we would toward a painting, holding it all in the mind at once.”
“Nabokov continues his essay, quoting Flaubert: Comme l’on serait savant si l’on connaissait bien seulement cinq ou sìx livres. (“What a scholar one might be if one knew well only some half a dozen books.”)”
“The ideal here, it seems, is total knowledge of the book, total and simultaneous awareness of all its contents, total recall. Knowledge, wisdom even, lies in depth, not extension. The book, at once complex and endlessly available for revisits, allows the mind to achieve an act of prodigious control. Rather than submitting ourselves to a stream of information, in thrall to each precarious moment of a single reading, we can gradually come to possess, indeed to memorize, the work outside time.”
“Since a reader could only achieve such mastery with an extremely limited number of books, it will be essential to establish that very few works are worth this kind of attention. We are pushed, that is, toward an elitist vision of literature in which aesthetic appreciation requires exhaustive knowledge only of the best. It is the view of writing and reading that was taught in English departments forty years ago: the dominance of the canon, the assumption of endless nuance and ambiguity, the need for close textual analysis.”
“And of course it is precisely the kind of text that is wilfully complex and difficult—Ulysses, In Search of Lost Time, The Magic Mountain, Gadda’s That Awful Mess on the Via Merulana, Faulkner’s Absalom, Absalom!—that allows the professor, who has read it ten times, to stay safely ahead of his bewildered students.”
“We do not possess the past, even that of a few moments ago, and this is hardly a cause for regret, since to do so would severely obstruct our experience of the present.”
“I will never recover my first excitement on reading, say, Coleridge’s The Rime of the Ancient Mariner, or Browning’s Men and Women, or Beckett’s Molloy. Often, I have a sense of disappointment when I reread: Graham Greene, E. M. Forster, Calvino, Antonio Tabucchi, do not seem as exhilarating now as when I first tackled them. But why should that diminish the pleasure I once experienced? Why should I not rejoice that I am enjoying a new book today, rather than worry what the verdict of some future rereading might be? The purpose of reading is not to pass some final judgement on the text, but to engage with what it has to offer to me now.”
“Words in general have a vocation for rearranging and fixing experience in a way that can be communicated across space and time.”
“Yet often it seems that our experience of the words once written down is as volatile and precarious as our other sense impressions. No reader ever really takes complete control of a book—it’s an illusion—and perhaps to expend vast quantities of energy seeking to do so is a form of impoverishment. Couldn’t there be a hint of irony in Flaubert’s Comme l’on serait savant… (“What a scholar one might be…”)? Is it really wise to renounce all the impressions that a thousand books could bring, all that living, for the wisdom of five or six?”