In the Cathedral of Sainte Cecile of Albi, in the south of France, a late-fifteenth-century fresco depicts a scene from the Last Judgment. Under an unfurled scroll, the recalled souls march towards their fate, each naked and solemnly carrying on the breast an open book. In this troop of resurrected readers, the Book of Life has been divided and reissued as a series of individual volumes, open,207 as the Apocalypse has it, so that the dead may be "judged out of those things which were written in the books."208 The idea persists even today: our books will bear witness for or against us, our books reflect who we are and who we have been, our books hold the share of pages granted to us from the Book of Life. By the books we call ours we will be judged.
What makes a library a reflection of its owner is not merely the choice of the titles themselves, but the mesh of associations implied in the choice. Our experience builds on experience, our memory on other memories. Our books build on other books that change or enrich them, that grant them a chronology apart from that of literary dictionaries. I'm now, after all this time, incapable
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The Last Judgement fresco at Sainte Cecile Cathedral in Albi.
of tracing all these connections myself. I forget, or don't even know, in what way many of these books relate to one another. If I advance in one direction—Margaret Laurence 's African stories conjure up in my memory Isak Dinesen's Out of Africa, which in turn makes me think of her Seven Gothic Tales, which leads me back to Edgardo Cozarinsky (who introduced me to Dinesen's work) and his book on Borges and film, and further back to the novels of Rose Macaulay, which Cozarinsky and I discussed one afternoon long ago in Buenos Aires, both of us surprised that someone else knew about them— then I miss the other strands of this complicated web, and wonder how, like a spider, I was able to string the seemingly immeasurable distance, for example, from Ovid's Tristia to the poems of 'Abd al-Rahman, exiled to North
Africa from his home in Spain. It is not only a matter of fortuitous connections. Books are transformed by the sequence in which they are read. Don Quixote read after Kim and Don Quixote read after Huckleberry Finn are two different books, both coloured by the reader's experience of journeys, friendship and adventures. Each of these kaleidoscope volumes never ceases to change; each new reading lends it yet another twist, a different pattern. Perhaps every library is ultimately inconceivable, because, like the mind, it reflects upon itself, multiplying geometrically with each new reflection. And yet, from a library of solid books we expect a rigour that we forgive in the library of the mind.
Such fluid mental libraries are not (or were not) uncommon; in Islam they are exemplary. Even though the Koran was written down very early, most ancient Arab literature was for a long time entrusted to the recollection of its readers. For instance, after the death in 815 of the great poet Abu Nuwas, no copy of his work was found; the poet had learned by heart all his poems, and in order to set them down on paper the scribes had to resort to the memory of those who had listened to the master. Precision of recall was deemed all-important, and throughout the Islamic Middle Ages, it was considered more valuable to learn by listening to books read out loud than by private study, because the text then entered the body through the mind and not merely through the eyes. Authors published not so much by transcribing their work themselves as by dictating it to their assistants, and students learned by hearing those texts read out to them or by reading them to a teacher. Because of the Islamic belief that only oral transmission was truly legitimate, memory (not its physical representation in the solid world of books and manuscripts, though these were important enough to be treasured in schools and mosques) was deemed to be the great repository of a library.209 Up to a point, "library" and "memory" were synonymous.
And yet, however careful our reading, remembered texts often undergo curious changes; they fragment, shrivel up or grow unpredictably long. In my mental library, The Tempest is reduced to a few immortal lines, while a brief novel such as Juan Rulfo's Pedro Paramo occupies my entire Mexican imaginary landscape. A couple of sentences by George Orwell in the essay "Shooting an Elephant" expand in my memory to several pages of description and reflection that I think I can actually see in my mind, printed on the page; of the lengthy medieval romance The Devoured Heart, all I can remember is the title.
Neither the solid library on my shelves nor the shifting one of memory holds absolute power for long. Over time, the labyrinths of my two libraries mysteriously intermingle. And often, through what psychologists call the perseverance of memory (the mental phenomenon by which a certain idea is perceived as true even after it has proven false), the library of the mind ends by overriding the library of paper and ink.
Is it possible to set up a library that imitates this whimsical, associative order, one that might seem to an uninformed observer a random distribution of books, but that in fact follows a logical if deeply personal organization? I can think of at least one example.
One day in 1920, the philosopher Ernst Cas- sirer, recently appointed to the chair of philosophy at Hamburg's New University and working at the time on the first volume of his groundbreaking Philosophy of Symbolic Forms, asked to visit the famous Warburg Library, established thirty years earlier by Aby Warburg. Following Warburg's conception of the universe, books on philosophy were set next to those on astrology, magic and folklore, and art compendiums rubbed covers with works of literature and religion, while manuals on language were placed next to volumes of theology, poetry and art. Cassirer was taken through the uniquely organized collection by the assistant director, Fritz Saxl, and at the end of the tour he turned to his host and said, "I'll never come back here. If I returned to this labyrinth, I'd end up by losing my way."210
Aby Warburg reading.
Years later, Cassirer explained his panic: "[Warburg's] library isn't simply a collection of books but a catalogue of problems. And it isn't the thematic fields of the library that provoked in me this overwhelming impression, but rather the library's very organizing principle, a principle far more important than the mere extension of the subjects covered. Here, indeed, the history of art, the history of religion and myth, the history of linguistics and
culture were not only placed side by side but linked one to the other, and all of them linked in turn to a single ideal centre."211 After Warburg's death in 1929, Cassirer compared the shelves of the library's reading room, built to follow the elliptical shape of the walls, to "the breath of a magician." For Cassirer, Warburg's books, arranged according to the intricacies of his thought, were, like the books of Prospero, the stronghold of his life's force.