In this matter the true poet must always be a mystic—altogether to the vulgar, and more or less to all who have not attained9 to his peculiar10 knowledge. For what is a mystery but that which one does not know? The common handicrafts used to be called mysteries; and their professors were mystics to outsiders exactly in the sense that poets or theologians, with sure, but to them uncommunicated and perhaps incommunicable, knowledge, are mystics to the many. The poet simply knows more than they do; but it flatters their malignant11 vanity to call him names which they mean to be opprobrious12, though they are not, because he is not such a spiritual pauper13 as themselves. But poets are mystics,{74} not only by virtue14 of knowledge which the greater part of mankind does not possess, but also because they deal with knowledge against which the accusation15 of dunces who know the differential calculus16 is etymologically17 true—namely, that it is absurd. Love is eternally absurd, for that which is the root of all things must itself be without root. Aristotle says that things are unintelligible18 to man in proportion as they are simple; and another says, in speaking of the mysteries of love, that the angels themselves desire in vain to look into these things.
In the hands of the poet mystery does not hide knowledge, but reveals it as by its proper medium. Parables19 and symbols are the only possible modes of expressing realities which are clear to perception though dark to the understanding. “Without a parable20 he spake not” who always spake of primary realities. Every spiritual reality fades into something else, and none can tell the point at which it fades. The only perfectly21 definite things in the universe are the conceptions of a fool, who would deny the sun he lives by if he could not see its disk. Natural sciences are definite, because they deal with laws which are not realities but conditions of realities. The greatest and perhaps the only real use of natural science is to supply similes22 and parables for poets and theologians.{75}
But if the realities of love were not in themselves dark to the understanding, it would be necessary to darken them—not only lest they should be profaned23, but also because, as St. Bernard says, “The more the realities of heaven are clothed with obscurity, the more they delight and attract, and nothing so much heightens longing24 as such tender refusal.” “Night,” says the inspirer of St. Bernard, “is the light of my pleasures.”
Love is rooted deeper in the earth than any other passion; and for that cause its head, like that of the Tree Igdrasil, soars higher into heaven. The heights demand and justify25 the depths, as giving them substance and credibility. “That He hath ascended—what is it but because He first also descended26 into the lower parts of the earth?” Love “reconciles the highest with the lowest, ordering all things strongly and sweetly from end to end.” St. Bernard says that “divine love” (religion) “has its first root in the most secret of the human affections.” This affection is the only key to the inner sanctuaries27 of that faith which declares, “Thy Maker28 is thy Husband;” the only clue by which searchers of the “secret of the King,” in the otherwise inscrutable writings of prophet and apostle, discover, as Keble writes, “the loving hint that meets the longing guess,” which looks to the future for the satisfying and{76} abiding29 reality, the passage of whose momentary shadow forms the supreme30 glory of our mortality.
The whole of after-life depends very much upon how life’s transient transfiguration in youth by love is subsequently regarded; and the greatest of all the functions of the poet is to aid in his readers the fulfilment of the cry, which is that of nature as well as religion, “Let not my heart forget the things mine eyes have seen.” The greatest perversion31 of the poet’s function is to falsify the memory of that transfiguration of the senses, and to make light of its sacramental character. This character is instantly recognised by the unvitiated heart and apprehension32 of every youth and maiden33; but it is very easily forgotten and profaned by most, unless its sanctity is upheld by priests and poets. Poets are naturally its prophets—all the more powerful because, like the prophets of old, they are wholly independent of the priests, and are often the first to discover and rebuke34 the lifelessness into which that order is always tending to fall. If society is to survive its apparently35 impending36 dangers, it must be mainly by guarding and increasing the purity of the sources in which society begins. The world is finding out, as it has often done before, and more or less forgotten, that it cannot do without religion.{77} Love is the first thing to wither37 under its loss. What love does in transfiguring life, that religion does in transfiguring love: as any one may see who compares one state or time with another. Love is sure to be something less than human if it is not something more; and the so-called extravagances of the youthful heart, which always claims a character for divinity in its emotions, fall necessarily into sordid38, if not shameful39, reaction, if those claims are not justified40 to the understanding by the faith which declares man and woman to be priest and priestess to each other of relations inherent in Divinity itself, and proclaimed in the words “Let us make man in our own image” and “male and female created he them.” Nothing can reconcile the intimacies41 of love to the higher feelings, unless the parties to them are conscious—and true lovers always are—that, for the season at least, they justify the words “I have said, Ye are gods.” Nuptial42 love bears the clearest marks of being nothing other than the rehearsal43 of a communion of a higher nature. Its felicity consists in a perpetual conversion44 of phase from desire to sacrifice, and from sacrifice to desire, accompanied by unchangeable complaisance45 in the delight shining in the beauty of the beloved; and it is agitated46 in all its changes by fear, without which love cannot long exist as emotion.{78} Such a state, in proportion to its fervour, delicacy47, and perfection, is ridiculous unless it is regarded as a “great sacrament.” It is the inculcation of this significance which has made love between man and woman what it is now—at least to the idea and aspirations48 of all good minds. It is time that the sweet doctrine49 should be enforced more clearly. Love being much more respected and religion much less than of old, the danger of profanation50 is not so great as it was when religion was revered51 and love despised. The most characteristic virtue of woman, or at least the most alluring52 of her weaknesses—her not caring for masculine truth and worth unless they woo her with a smile or a touch or some such flattery of her senses—is the prevailing53 vice54 of most men, especially in these times. This general effeminacy is the poet’s great opportunity. It is his pontifical55 privilege to feel the truth; and his function is to bridge the gulf56 between severe verity57 and its natural enemy, feminine sentiment, by speech which, without any sacrifice of the former, is “simple, sensuous58, and passionate59.” He insinuates60 in nerve-convincing music the truths which the mass of mankind must feel before they believe. He leads them by their affections to things above their affections, making Urania acceptable to them by her pr?nomen Venus. He is the apostle{79} of the Gentiles, and conveys to them, without any flavour of cant1 or exclusiveness, the graces which the chosen people have too often denied or disgraced in their eyes.
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1 cant | |
n.斜穿,黑话,猛扔 | |
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2 stolid | |
adj.无动于衷的,感情麻木的 | |
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3 profligate | |
adj.行为不检的;n.放荡的人,浪子,肆意挥霍者 | |
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4 deficient | |
adj.不足的,不充份的,有缺陷的 | |
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5 momentary | |
adj.片刻的,瞬息的;短暂的 | |
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6 exalted | |
adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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7 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
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8 unreasonableness | |
无理性; 横逆 | |
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9 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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10 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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11 malignant | |
adj.恶性的,致命的;恶意的,恶毒的 | |
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12 opprobrious | |
adj.可耻的,辱骂的 | |
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13 pauper | |
n.贫民,被救济者,穷人 | |
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14 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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15 accusation | |
n.控告,指责,谴责 | |
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16 calculus | |
n.微积分;结石 | |
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17 etymologically | |
adv.语源上 | |
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18 unintelligible | |
adj.无法了解的,难解的,莫明其妙的 | |
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19 parables | |
n.(圣经中的)寓言故事( parable的名词复数 ) | |
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20 parable | |
n.寓言,比喻 | |
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21 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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22 similes | |
(使用like或as等词语的)明喻( simile的名词复数 ) | |
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23 profaned | |
v.不敬( profane的过去式和过去分词 );亵渎,玷污 | |
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24 longing | |
n.(for)渴望 | |
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25 justify | |
vt.证明…正当(或有理),为…辩护 | |
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26 descended | |
a.为...后裔的,出身于...的 | |
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27 sanctuaries | |
n.避难所( sanctuary的名词复数 );庇护;圣所;庇护所 | |
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28 maker | |
n.制造者,制造商 | |
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29 abiding | |
adj.永久的,持久的,不变的 | |
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30 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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31 perversion | |
n.曲解;堕落;反常 | |
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32 apprehension | |
n.理解,领悟;逮捕,拘捕;忧虑 | |
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33 maiden | |
n.少女,处女;adj.未婚的,纯洁的,无经验的 | |
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34 rebuke | |
v.指责,非难,斥责 [反]praise | |
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35 apparently | |
adv.显然地;表面上,似乎 | |
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36 impending | |
a.imminent, about to come or happen | |
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37 wither | |
vt.使凋谢,使衰退,(用眼神气势等)使畏缩;vi.枯萎,衰退,消亡 | |
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38 sordid | |
adj.肮脏的,不干净的,卑鄙的,暗淡的 | |
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39 shameful | |
adj.可耻的,不道德的 | |
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40 justified | |
a.正当的,有理的 | |
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41 intimacies | |
亲密( intimacy的名词复数 ); 密切; 亲昵的言行; 性行为 | |
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42 nuptial | |
adj.婚姻的,婚礼的 | |
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43 rehearsal | |
n.排练,排演;练习 | |
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44 conversion | |
n.转化,转换,转变 | |
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45 complaisance | |
n.彬彬有礼,殷勤,柔顺 | |
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46 agitated | |
adj.被鼓动的,不安的 | |
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47 delicacy | |
n.精致,细微,微妙,精良;美味,佳肴 | |
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48 aspirations | |
强烈的愿望( aspiration的名词复数 ); 志向; 发送气音; 发 h 音 | |
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49 doctrine | |
n.教义;主义;学说 | |
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50 profanation | |
n.亵渎 | |
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51 revered | |
v.崇敬,尊崇,敬畏( revere的过去式和过去分词 ) | |
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52 alluring | |
adj.吸引人的,迷人的 | |
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53 prevailing | |
adj.盛行的;占优势的;主要的 | |
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54 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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55 pontifical | |
adj.自以为是的,武断的 | |
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56 gulf | |
n.海湾;深渊,鸿沟;分歧,隔阂 | |
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57 verity | |
n.真实性 | |
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58 sensuous | |
adj.激发美感的;感官的,感觉上的 | |
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59 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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60 insinuates | |
n.暗示( insinuate的名词复数 );巧妙或迂回地潜入;(使)缓慢进入;慢慢伸入v.暗示( insinuate的第三人称单数 );巧妙或迂回地潜入;(使)缓慢进入;慢慢伸入 | |
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