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Go and boil your head! Who do you think you are?'
    Then Kien felt a nasty jolt. Someone had grabbed his brief-case and was pulling at it. With a movement far exceeding his usual effort, he liberated the books from the alien clutch and turned sharply to the right. His glance was directed to his brief-case, but it fell instead on a small fat man who was bawling up at him. 'You lout! You lout! You lout!' The other man, the silent one, the man of character, who controlled his tongue even in anger, was Kien himself. Calmly he turned his back on the gesticulating illiterate. With this small knife, he sliced his clamour in two. A loutish creature whose courtesy changed in so many seconds to insolence had no power to hurt him. Nevertheless he walked along the streets a little faster than was his usual custom. A man who carries books with him must seek to avoid physical violence. He always had books with him.
    There is after all no obligation to answer every passing fool according to his folly. The greatest danger which threatens a man of learning, is to lose himself in talk. Kien preferred to express himself in the written rather than the spoken word. He knew more than a dozen oriental languages. A few of the western ones did not even need to be learnt. No branch of human literature was unfamiliar to him. He thought in quotations and wrote in carefully considered sentences. Countless texts owed their restoration to him. When he came to misreadings or imperfections in ancient Chinese, Indian or Japanese manuscripts, as many alternative readings suggested themselves for his selection as he could wish. Other textual critics envied him; he for his part had to guard against a superfluity of ideas. Meticulously cautious, he weighed up the alternatives month after month, was slow to the point of exasperation; applying his severest standards to his own conclusions, he took no decision, on a single letter, a word or an entire sentence, until he was convinced that it was unassailable. The papers which he had hitherto published, few in number, yet each one the starting point for a hundred others, had gained for him the reputation of being the greatest living authority on sinology. They were known in every detail to his colleagues, indeed almost word for word. A sentence once set down by him was decisive and binding. In controversial questions he was the ultimate appeal, the leading authority even in related branches of knowledge. A few only he honoured with his letters. That man, however, whom he chose so to honour would receive in a single letter enough stimuli to set him off on years of study, the results of which — in the view of the mind whence they had sprung — were foregone conclusions. Personally he had no dealings with anyone. He refused all invitations. Whenever any chair of oriental philology fell vacant, it was offered first to him. Polite but contemptuous, he invariably declined.
    He had not, he averred, been born to be an orator. Payment for his work would give him a distaste for it. In his own humble opinion, those improductive popularizers to whom instruction in the grammar schools was entrusted, should occupy the university chairs also; then genuine, creative research workers would be able to devote themselves exclusively to their own work. As it was there was no shortage of mediocre intelligences. Should he give lectures, the high demands which he would necessarily make upon an audience would naturally very much reduce its numbers. As for examinations, not a single candidate, as far as he could see, would be able to pass them. He would make it a point of honour to fail these young immature students at least until their thirtieth year, by which time, either through very boredom or through a dawning of real seriousness, they must have learnt something, if only a very little. He regarded the acceptance of candidates whose memories had not been most carefully tested in the lecture halls of the faculty as a totally useless, if