William Hazlitt's tough, combative writings on subjects ranging from slavery to the imagination, boxing matches to the monarchy, established him as one of the greatest radicals of his age and have inspired journalists and political satirists ever since.

INTRODUCTION The early Chinese believed that jade had an immortality of its own and was impervious to decay. For them there was no substance nobler, purer, more durable, more pre-eminently suitable for the fashioning of religious emblems and the embodiment of dogma. Round jade, as round a kernel, the whole body of early Chinese civilisation crystallised. And yet they were not the first discoverers or users of jade, for the Babylonians made seal cylinders of jade, and Professor Elliott Smith believes that the Turkestan jade mountains and rivers were first worked by miners from Mesopotamia who, passing on legends about the magical qualities of jade, infected the Chinese with their beliefs. From the third millennium he says, the mines on the S.E. of the Caspian were being exploited and contact was established between Babylonians, Elamites, and the population of Turkestan. But however early the contacts, assumed or established, we can state truthfully that the Chinese made jade particularly and everlastingly their own, embodying in it their traditions, their religion, their administrative system. They may have derived their belief in the life-giving properties of jade from the Elamites, or have come to attach a magical value to its presence from the Babylonian miners, but for neither of these peoples was it the vehicle of supernatural beliefs, and, penetrate as far back as we may into pre-history, we cannot find a time in China in which jade was not used for religious purposes. What perhaps emphasises the peculiar position of jade in Chinese culture is the fact that other early peoples used jade, although for them it had no significance greater or even as great as gold or pearls. Jade was dug and worked in many parts of Europe. Hatchets have been found in Switzerland, nephrite celts in South Italy and France, Germany, Dalmatia, and Hungary. Jade celts, too, were discovered by Schliemann at Hissarlik, but by no people save the Chinese has jade been made the nucleus and the shrine of a civilisation-although its use was distributed in Turkestan, Persia, Siberia, India, Lake Baikal, and Japan, and to a minor degree the substance was prized by most Asiatic peoples. It is only during the last two decades that collectors have begun to realise the enormous importance of jade. Dr. Laufer broke new ground when, in 1912, he published his great work, xde, A Study in Chinese Archzology and Religion. His object in writing this book was rather ethnological than artistic. He himself calls it a contribution to the l Anthropology, Encyclopzdia Britannica.....

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

When cultural critics with such wildly divergent views as Jacques Barzun, Christopher Hitchens, Joseph Epstein, Dana Gioia, and Morris Dickstein all agree about the merits of one contemporary essayist, shouldn't you find out why? "I never think except when I sit down to write." -- Attributed to Montaigne by Edgar Allan Poe From Montaigne in the sixteenth century to Orwell, Eliot, and Trilling in the twentieth, the best literary essayists combine a gift for observation with an abiding commitment to books. Although it may seem that books are becoming less essential and that a revolution in sensibility is taking place, the essays of Arthur Krystal suggest otherwise. Companionable without being chummy, engaged without being didactic, erudite without being stuffy, he demonstrates that literature, even in the digital age, remains the truest expression of the human condition. Covering subjects as diverse as aphorisms, dueling, the night, and the 1960s, the essays gathered here offer the common reader uncommon pleasure. In prose that is both vibrant and elegant, Krystal negotiates among myriad subjects-from historical writing as exemplified by Jacques Barzun to the art of screenwriting as not so happily represented by F. Scott Fitzgerald. His cardinal rule as a writer? William Hazlitt's "Confound it, man, don't be insipid." No fear of that. Except When I Write is thoughtful in the most joyful sense-brimming with ideas in order to give us the flow and cadence of someone actually thinking. Keenly observant and death on pretension, Krystal examines the world of books without ever losing sight of the world beyond them. Literature may be the bedrock on which these essays rest, but as F. R. Leavis aptly noted, "One cannot seriously be interested in literature and remain purely literary in interests." Except When I Write is a reminder of both the pleasure and the power of a well-tuned essay.