He who has survived his childhood intelligently must become conscious of something more than a change in his sense of the present and in his apprehension of the future. He must be aware of no less a thing than the destruction of the past. Its events and empires stand where they did, and the mere relation of time is as it was. But that which has fallen together, has fallen in, has fallen close, and lies in a little heap, is the past itself—time—the fact of antiquity.
He has grown into a smaller world as he has grown older. There are no more extremities. Recorded time has no more terrors. The unit of measure which he holds in his hand has become in his eyes a thing of paltry length. The discovery draws in the annals of mankind. He had thought them to be wide.
For a man has nothing whereby to order and place the floods, the states, the conquests, and the temples of the past, except only the measure which he holds. Call that measure a space of ten years. His first ten years had given him the illusion of a most august scale and measure. It was then that he conceived Antiquity. But now! Is it to a decade of ten such little years as these now in his hand—ten of his mature years—that men give the dignity of a century? They call it an age; but what if life shows now so small that the word age has lost its gravity?
In fact, when a child begins to know that there is a past, he has a most noble rod to measure it by—he has his own ten years. He attributes an overwhelming majesty to all recorded time. He confers distance. He, and he alone, bestows mystery. Remoteness is his. He creates more than mortal centuries. He sends armies fighting into the extremities of the past. He assigns the Parthenon to a hill of ages, and the temples of Upper Egypt to sidereal time.
If there were no child, there would be nothing old. He, having conceived old time, communicates a remembrance at least of the mystery to the mind of the man. The man perceives at last all the illusion, but he cannot forget what was his conviction when he was a child. He had once a persuasion of Antiquity. And this is not for nothing. The enormous undeception that comes upon him still leaves spaces in his mind.
But the undeception is rude work. The man receives successive shocks. It is as though one strained level eyes towards the horizon, and then were bidden to shorten his sight and to close his search within a poor half acre before his face. Now, it is that he suddenly perceives the hitherto remote, remote youth of his own parents to have been something familiarly near, so measured by his new standard; again, it is the coming of Attila that is displaced. Those ten last years of his have corrected the world. There needs no other rod than that ten years’ rod to chastise all the imaginations of the spirit of man. It makes history skip.
To have lived through any appreciable part of any century is to hold thenceforth a mere century cheap enough. But, it may be said, the mystery of change remains. Nay, it does not. Change that trudges through our own world—our contemporary world—is not very mysterious. We perceive its pace; it is a jog-trot. Even so, we now consider, jolted the changes of the past, with the same hurry.
The man, therefore, who has intelligently ceased to be a child scans through a shortened avenue the reaches of the past. He marvels that he was so deceived. For it was a very deception. If the Argonauts, for instance, had been children, it would have been well enough for the child to measure their remoteness and their acts with his own magnificent measure. But they were only men and demi-gods. Thus they belong to him as he is now—a man; and not to him as he was once—a child. It was quite wrong to lay the child’s enormous ten years’ rule along the path from our time to theirs; that path must be skipped by the nimble yard in the man’s present possession. Decidedly the Argonauts are no subject for the boy.
What, then? Is the record of the race nothing but a bundle of such little times? Nay, it seems that childhood, which created the illusion of ages, does actually prove it true. Childhood is itself Antiquity—to every man his only Antiquity. The recollection of childhood cannot make Abraham old again in the mind of a man of thirty-five; but the beginning of every life is older than Abraham. There is the abyss of time. Let a man turn to his own childhood—no further—if he would renew his sense of remoteness, and of the mystery of change.
For in childhood change does not go at that mere hasty amble; it rushes; but it has enormous space for its flight. The child has an apprehension not only of things far off, but of things far apart; an illusive apprehension when he is learning “ancient” history—a real apprehension when he is conning his own immeasurable infancy. If there is no historical Antiquity worth speaking of, this is the renewed and unnumbered Antiquity for all mankind.
And it is of this—merely of this—that “ancient” history seems to partake. Rome was founded when we began Roman history, and that is why it seems long ago. Suppose the man of thirty-five heard, at that present age, for the first time of Romulus. Why, Romulus would be nowhere. But he built his wall, as a matter of fact, when every one was seven years old. It is by good fortune that “ancient” history is taught in the only ancient days. So, for a time, the world is magical.
Modern history does well enough for learning later. But by learning something of antiquity in the first ten years, the child enlarges the sense of time for all mankind. For even after the great illusion is over and history is re-measured, and all fancy and flight caught back and chastised, the enlarged sense remains enlarged. The man remains capable of great spaces of time. He will not find them in Egypt, it is true, but he finds them within, he contains them, he is aware of them. History has fallen together, but childhood surrounds and encompasses history, stretches beyond and passes on the road to eternity.
He has not passed in vain through the long ten years, the ten years that are the treasury of preceptions—the first. The great disillusion shall never shorten those years, nor set nearer together the days that made them. “Far apart,” I have said, and that “far apart” is wonderful. The past of childhood is not single, is not motionless, nor fixed in one point; it has summits a world away one from the other. Year from year differs as the antiquity of Mexico from the antiquity of Chaldea. And the man of thirty-five knows for ever afterwards what is flight, even though he finds no great historic distances to prove his wings by.
There is a long and mysterious moment in long and mysterious childhood, which is the extremest distance known to any human fancy. Many other moments, many other hours, are long in the first ten years. Hours of weariness are long—not with a mysterious length, but with a mere length of protraction, so that the things called minutes and half-hours by the elderly may be something else to their apparent contemporaries, the children. The ancient moment is not merely one of these—it is a space not of long, but of immeasurable, time. It is the moment of going to sleep. The man knows that borderland, and has a contempt for it: he has long ceased to find antiquity there. It has become a common enough margin of dreams to him; and he does not attend to its phantasies. He knows that he has a frolic spirit in his head which has its way at those hours, but he is not interested in it. It is the inexperienced child who passes with simplicity through the marginal country; and the thing he meets there is principally the yet further conception of illimitable time.
His nurse’s lullaby is translated into the mysteries of time. She sings absolutely immemorial words. It matters little what they may mean to waking ears; to the ears of a child going to sleep they tell of the beginning of the world. He has fallen asleep to the sound of them all his life; and “all his life” means more than older speech can well express.
Ancient custom is formed in a single spacious year. A child is beset with long traditions. And his infancy is so old, so old, that the mere adding of years in the life to follow will not seem to throw it further back—it is already so far. That is, it looks as remote to the memory of a man of thirty as to that of a man of seventy. What are a mere forty years of added later life in the contemplation of such a distance? Pshaw!
Meynell, Alice. “The illusion of historic time.” 1896. Quotidiana. Ed. Patrick Madden. 31 Jan 2008. 01 Oct 2014 <http://essays.quotidiana.org/meynell/illusion_of_historic_time/>.
Quotidiana site founder Patrick Madden has just published a book of his own personal essays, including pieces formerly published in the Best American Spiritual Writing and Best Creative Nonfiction anthologies. If you enjoy the classical essays on this site, you'll enjoy these contemporary ruminations as well. Soon there'll be a web page here with further information, but for now, you can find out more (and perhaps purchase a copy) at Amazon.com.
"Patrick Madden is an essayist of verve, passion, wit, and dependable moral compass. Quotidiana drew me in powerfully, from page to page and from pleasure to pleasure." —Ian Frazier
Friend of Quotidiana Kim Dana Kupperman's Welcome Table Press is hosting a one-day symposium at Fordham University on Saturday, October 15th, 2011. In Praise of the Essay: Practice & Form will feature talks and discussions by Phillip Lopate, Robin Hemley, Barbara Hurd, and more.
Changes are happening beneath the hood of Quotidiana. Sign up for our Facebook group to stay up to date on site and essay news.
Every man deceives himself while he thinks he is deceiving others; and forgets that the time is at hand when every illusion shall cease, when fictitious excellence shall be torn away.
I have never had a watch nor any other mode of keeping time in my possession, nor ever wished to learn how time goes
Time is more valuable than money. If you hinder a scholar from studying, you commit a robbery against him; for robbers of time, are more guilty, than robbers of money.
Though we do nothing, time keeps his constant pace, and flies as fast in idleness as in employment.
Are we wiser than our forefathers?—those of the olden time, when it was supposed there was a time for merry-making, among other good things in this world?