maxims of Confucius are as comprehensible as the bitter-sweetness of
Thomas a Kempis. De Quincey distinguishes between the literature of
knowledge and the literature of power. The definition is not exact; but
we may say that the one is a statement of what is known, the other is an
emanation from the man himself; or that one may add to the sum of human
knowledge, and the other addresses itself to a higher want in human
nature than the want of knowledge. We select and set aside as literature
that which is original, the product of what we call genius. As I have
said, the subject of a production does not always determine the desired
quality which makes it literature. A biography may contain all the facts
in regard to a man and his character, arranged in an orderly and
comprehensible manner, and yet not be literature; but it may be so
written, like Plutarch's Lives or Defoe's account of Robinson Crusoe,
that it is literature, and of imperishable value as a picture of human
life, as a satisfaction to the want of the human mind which is higher
than the want of knowledge. And this contribution, which I desire to be
understood to mean when I speak of literature, is precisely the thing of
most value in the lives of the majority of men, whether they are aware of
it or not. It may be weighty and profound; it may be light, as light as
the fall of a leaf or a bird's song on the shore; it may be the thought
of Plato when he discourses of the character necessary in a perfect
state, or of Socrates, who, out of the theorem of an absolute beauty,
goodness, greatness, and the like, deduces the immortality of the soul;
or it may be the lovesong of a Scotch plowman: but it has this one
quality of answering to a need in human nature higher than a need for
facts, for knowledge, for wealth.

In noticing the remoteness in the popular conception of the relation of
literature to life, we must not neglect to take into account what may be
called the arrogance of culture, an arrogance that has been emphasized,