The Story of My Life by Helen Keller (books to read for self improvement .TXT) 📕

of composition or at least new methods of suggesting those ideals. Miss Keller began to get the better of her old friendly taskmaster, the phrase. This book, her first mature experiment in writing, settles the question of her ability to write.

The style of the Bible is everywhere in Miss Keller’s work, just as it is in the style of most great English writers. Stevenson, whom Miss Sullivan likes and used to read to her pupil, is another marked influence. In her autobiography are many quotations, chiefly from the Bible and Stevenson, distinct from the context or interwoven with it, the whole a fabric quite of her own design. Her vocabulary has all the phrases that other people use, and the explanation of it, and the reasonableness of it ought to be evident by this time. There is no reason why she should strike from her vocabulary all words of sound and vision. Writing for other people, she should in many cases be true to outer fact rather than to her own experience. So long as she uses words correctly, she should be granted the privilege of using them freely, and not be expected to confine herself to a vocabulary true to her lack of sight and hearing. In her style, as in what she writes about, we must concede to the artist what we deny to the autobiographer. It should be explained, too, that look and see are used by the blind, and hear by the deaf, for perceive; they are simple and more convenient words. Only a literal person could think of holding the blind to perception or apperception, when seeing and looking are so much easier, and have, moreover, in the speech of all men the meaning of intellectual recognition as well as recognition through the sense of sight. When Miss Keller examines a statue, she says in her natural idiom, as her fingers run over the marble, “It looks like a head of Flora.”

It is true, on the other hand, that in her descriptions, she is best from the point of view of art when she is faithful to her own sensations; and this is precisely true of all artists.

Her recent training has taught her to drop a good deal of her conventionality and to write about experiences in her life which are peculiar to her and which, like the storm in the wild cherry tree, mean most and call for the truest phrasing. She has learned more and more to give up the style she borrowed from books and tried to use, because she wanted to write like other people; she has learned that she is at her best when she “feels” the lilies sway; lets the roses press into her hands and speaks of the heat which to her means light.

Miss Keller’s autobiography contains almost everything that she ever intended to publish. It seems worth while, however, to quote from some of her chance bits of writing, which are neither so informal as her letters nor so carefully composed as her story of her life. These extracts are from her exercises in her course in composition, where she showed herself at the beginning of her college life quite without rival among her classmates. Mr. Charles T. Copeland, who has been for many years instructor in English and Lecturer on English Literature at Harvard and Radcliffe, said to me: “In some of her work she has shown that she can write better than any pupil I ever had, man or woman. She has an excellent ‘ear’ for the flow of sentences.” The extracts follow:

A few verses of Omar Khayyám’s poetry have just been read to me, and I feel as if I had spent the last half-hour in a magnificent sepulcher. Yes, it is a tomb in which hope, joy and the power of acting nobly lie buried. Every beautiful description, every deep thought glides insensibly into the same mournful chant of the brevity of life, of the slow decay and dissolution of all earthly things. The poet’s bright, fond memories of love, youth and beauty are but the funeral torches shedding their light on this tomb, or to modify the image a little, they are the flowers that bloom on it, watered with tears and fed by a bleeding heart. Beside the tomb sits a weary soul, rejoicing neither in the joys of the past nor in the possibilities of the future, but seeking consolation in forgetfulness. In vain the inspiring sea shouts to this languid soul, in vain the heavens strive with its weakness; it still persists in regretting and seeks a refuge in oblivion from the pangs of present woe. At times it catches some faint echo from the living, joyous, real world, a gleam of the perfection that is to be; and, thrilled out of its despondency, feels capable of working out a grand ideal even “in the poor, miserable, hampered actual,” wherein it is placed; but in a moment the inspiration, the vision is gone, and this great, much-suffering soul is again enveloped in the darkness of uncertainty and despair.

It is wonderful how much time good people spend fighting the devil. If they would only expend the same amount of energy loving their fellow men, the devil would die in his own tracks of ennui.

I often think that beautiful ideas embarrass most people as much as the company of great men. They are regarded generally as far more appropriate in books and in public discourses than in the parlor or at the table. Of course I do not refer to beautiful sentiments, but to the higher truths relating to everyday life. Few people that I know seem ever to pause in their daily intercourse to wonder at the beautiful bits of truth they have gathered during their years of study. Often when I speak enthusiastically of something in history or in poetry, I receive no response, and I feel that I must change the subject and return to the commonest topics,