All social relations have their roots in mutual4 trust, and this trust is maintained by each man's sincerity5. Once sincerity diminishes, confidence is weakened, society suffers, apprehension6 is born. This is true in the province of both natural and spiritual interests. With people whom we distrust, it is as difficult to do business as to search for scientific truth, arrive at religious harmony, or attain7 to justice. When one must first question words and intentions, and start from the premise8 that everything said and written is meant to offer us illusion in place of truth, life becomes strangely [40]complicated. This is the case to-day. There is so much craft, so much diplomacy10, so much subtle legerdemain11, that we all have no end of trouble to inform ourselves on the simplest subject and the one that most concerns us. Probably what I have just said would suffice to show my thought, and each one's experience might bring to its support an ample commentary with illustrations. But I am none the less moved to insist on this point, and to strengthen my position with examples.
Formerly12 the means of communication between men were considerably13 restricted. It was natural to suppose that in perfecting and multiplying avenues of information, a better understanding would be brought about. Nations would learn to love each other as they became acquainted; citizens of one country would feel themselves bound in closer brotherhood14 as more light was thrown on what concerned their common life. When printing was invented, the cry arose: fiat15 lux! and with better cause when the habit of reading and the taste for newspapers increased. Why should not men have reasoned thus:—"Two lights illumine better than one, and many better than two: the more periodicals and books there are, the better we shall know [41]what happens, and those who wish to write history after us will be right fortunate; their hands will be full of documents"? Nothing could have seemed more evident. Alas16! this reasoning was based upon the nature and capacity of the instruments, without taking into account the human element, always the most important factor. And what has really come about is this: that cavilers, calumniators, and crooks—all gentlemen glib17 of tongue, who know better than any one else how to turn voice and pen to account—have taken the utmost advantage of these extended means for circulating thought, with the result that the men of our times have the greatest difficulty in the world to know the truth about their own age and their own affairs. For every newspaper that fosters good feeling and good understanding between nations, by trying to rightly inform its neighbors and to study them without reservations, how many spread defamation18 and distrust! What unnatural19 and dangerous currents of opinion set in motion! what false alarms and malicious20 interpretations21 of words and facts! And in domestic affairs we are not much better informed than in foreign. As to commercial, industrial, and agricultural interests, political parties and social tendencies, or the personality of [42]public men, it is alike difficult to obtain a disinterested22 opinion. The more newspapers one reads, the less clearly he sees in these matters. There are days when after having read them all, and admitting that he takes them at their word, the reader finds himself obliged to draw this conclusion:—Unquestionably nothing but corruption23 can be found any longer—no men of integrity except a few journalists. But the last part of the conclusion falls in its turn. It appears that the chroniclers devour24 each other. The reader has under his eyes a spectacle somewhat like the cartoon entitled, "The Combat of the Serpents." After having gorged25 themselves with everything around them, the reptiles26 fall upon each other, and there remain upon the field of battle two tails.
And not the common people alone feel this embarrassment27, but the cultivated also—almost everybody shares it. In politics, finance, business—even in science, art, literature and religion, there is everywhere disguise, trickery, wire-pulling; one truth for the public, another for the initiated28. The result is that everybody is deceived. It is vain to be behind the scenes on one stage; a man cannot be there on them all, and the very people who deceive others with the most ability, are in turn deceived when [43]they need to count upon the sincerity of their neighbors.
The result of such practices is the degradation29 of human speech. It is degraded first in the eyes of those who manipulate it as a base instrument. No word is respected by sophists, casuists, and quibblers, men who are moved only by a rage for gaining their point, or who assume that their interests are alone worth considering. Their penalty is to be forced to judge others by the rule they follow themselves: Say what profits and not what is true. They can no longer take any one seriously—a sad state of mind for those who write or teach! How lightly must one hold his readers and hearers to approach them in such an attitude! To him who has preserved enough honesty, nothing is more repugnant than the careless irony30 of an acrobat31 of the tongue or pen, who tries to dupe honest and ingenuous32 men. On one side openness, sincerity, the desire to be enlightened; on the other, chicanery33 making game of the public! But he knows not, the liar34, how far he is misleading himself. The capital on which he lives is confidence, and nothing equals the confidence of the people, unless it be their distrust when once they find themselves [44]betrayed. They may follow for a time the exploiters of their artlessness, but then their friendly humor turns to hate. Doors which stood wide open offer an impassable front of wood, and ears once attentive35 are deaf. And the pity is that they have closed not to the evil alone, but to the good. This is the crime of those who distort and degrade speech: they shake confidence generally. We consider as a calamity36 the debasement of the currency, the lowering of interest, the abolition37 of credit:—there is a misfortune greater than these: the loss of confidence, of that moral credit which honest people give one another, and which makes speech circulate like an authentic38 currency. Away with counterfeiters, speculators, rotten financiers, for they bring under suspicion even the coin of the realm. Away with the makers40 of counterfeit39 speech, for because of them there is no longer confidence in anyone or anything, and what they say and write is not worth a continental41.
You see how urgent it is that each should guard his lips, chasten his pen, and aspire42 to simplicity of speech. No more perversion43 of sense, circumlocution44, reticence45, tergiversation! these things serve only to complicate9 and bewilder. Be men; speak the speech [45]of honor. An hour of plain-dealing does more for the salvation46 of the world than years of duplicity.
A WORD now about a national bias47, to those who have a veneration48 for diction and style. Assuredly there can be no quarrel with the taste for grace and elegance49 of speech. I am of opinion that one cannot say too well what he has to say. But it does not follow that the things best said and best written are most studied. Words should serve the fact, and not substitute themselves for it and make it forgotten in its embellishment. The greatest things are those which gain the most by being said most simply, since thus they show themselves for what they are: you do not throw over them the veil, however transparent50, of beautiful discourse51, nor that shadow so fatal to truth, called the writer's vanity. Nothing so strong, nothing so persuasive52, as simplicity! There are sacred emotions, cruel griefs, splendid heroisms, passionate53 enthusiasms that a look, a movement, a cry interprets better than beautifully rounded periods. The most precious possessions of the heart of humanity manifest themselves most simply. To be convincing, a thing must be true, and certain truths are more evident when they [46]come in the speech of ingenuousness54, even weakness, than when they fall from lips too well trained, or are proclaimed with trumpets55. And these rules are good for each of us in his every-day life. No one can imagine what profit would accrue56 to his moral life from the constant observation of this principle: Be sincere, moderate, simple in the expression of your feelings and opinions, in private and public alike; never pass beyond bounds, give out faithfully what is within you, and above all, watch!—that is the main thing.
For the danger in fine words is that they live from a life of their own. They are servants of distinction, that have kept their titles but no longer perform their functions—of which royal courts offer us example. You speak well, write well, and all is said. How many people content themselves with speaking, and believe that it exempts57 them from acting58! And those who listen are content with having heard them. So it sometimes happens that a life may in the end be made up of a few well-turned speeches, a few fine books, and a few great plays. As for practicing what is so magisterially59 set forth60, that is the last thing thought of. And if we pass from the world of talent to spheres which the [47]mediocre exploit, there, in a pell-mell of confusion, we see those who think that we are in the world to talk and hear others talk—the great and hopeless rout61 of babblers, of everything that prates62, bawls63, and perorates and, after all, finds that there isn't talking enough. They all forget that those who make the least noise do the most work. An engine that expends64 all its steam in whistling, has nothing left with which to turn wheels. Then let us cultivate silence. All that we can save in noise we gain in power.
THESE reflections lead us to consider a similar subject, also very worthy65 of attention: I mean what has been called "the vice66 of the superlative." If we study the inhabitants of a country, we notice differences of temperament67, of which the language shows signs. Here the people are calm and phlegmatic68; their speech is jejune69, lacks color. Elsewhere temperaments70 are more evenly balanced; one finds precision, the word exactly fitted to the thing. But farther on—effect of the sun, the air, the wine perhaps—hot blood courses in the veins71, tempers are excitable, language is extravagant72, and the simplest things are said in the strongest terms.
[48]If the type of speech varies with climate, it differs also with epochs. Compare the language, written or spoken, of our own times with that of certain other periods of our history. Under the old régime, people spoke73 differently than at the time of the Revolution, and we have not the same language as the men of 1830, 1848, or the Second Empire. In general, language is now characterized by greater simplicity: we no longer wear perukes, we no longer write in lace frills: but there is one significant difference between us and almost all of our ancestors—and it is the source of our exaggerations—our nervousness. Upon over-excited nervous systems—and Heaven knows that to have nerves is no longer an aristocratic privilege!—words do not produce the same impression as under normal conditions. And quite as truly, simple language does not suffice the man of over-wrought sensibilities when he tries to express what he feels. In private life, in public, in books, on the stage, calm and temperate74 speech has given place to excess. The means that novelists and playwrights75 employ to galvanize the public mind and compel its attention, are to be found again, in their rudiments76, in our most commonplace conversations, in our letter-writing, and above all in public [49]speaking. Our performances in language compared to those of a man well-balanced and serene77, are what our hand-writing is compared to that of our fathers. The fault is laid to steel pens. If only the truth were acknowledged!—Geese, then, could save us! But the evil goes deeper; it is in ourselves. We write like men possessed78: the pen of our ancestors was more restful, more sure. Here we face one of the results of our modern life, so complicated and so terribly exhaustive of energy. It leaves us impatient, breathless, in perpetual trepidation79. Our hand-writing, like our speech, suffers thereby80 and betrays us. Let us go back from the effect to the cause, and understand well the warning it brings us!
What good can come from this habit of exaggerated speech? False interpreters of our own impressions, we can not but warp81 the minds of our fellow-men as well as our own. Between people who exaggerate, good understanding ceases. Ruffled82 tempers, violent and useless disputes, hasty judgments83 devoid84 of all moderation, the utmost extravagance in education and social life—these things are the result of intemperance85 of speech.
MAY[50] I be permitted, in this appeal for simplicity of speech, to frame a wish whose fulfilment would have the happiest results? I ask for simplicity in literature, not only as one of the best remedies for the dejection of our souls—blasés, jaded86, weary of eccentricities—but also as a pledge and source of social union. I ask also for simplicity in art. Our art and our literature are reserved for the privileged few of education and fortune. But do not misunderstand me. I do not ask poets, novelists, and painters to descend87 from the heights and walk along the mountain-sides, finding their satisfaction in mediocrity; but, on the contrary, to mount higher. The truly popular is not that which appeals to a certain class of society ordinarily called the common people; the truly popular is what is common to all classes and unites them. The sources of inspiration from which perfect art springs are in the depths of the human heart, in the eternal realities of life before which all men are equal. And the sources of a popular language must be found in the small number of simple and vigorous forms which express elementary sensations, and draw the master lines of human destiny. In them are truth, [51]power, grandeur88, immortality89. Is there not enough in such an ideal to kindle90 the enthusiasm of youth, which, sensible that the sacred flame of the beautiful is burning within, feels pity, and to the disdainful adage91, Odi profanum vulgus, prefers this more humane92 saying, Misereor super turbam. As for me, I have no artistic93 authority, but from out the multitude where I live, I have the right to raise my cry to those who have been given talents, and say to them: Labor94 for men whom the world forgets, make yourselves intelligible95 to the humble96, so shall you accomplish a work of emancipation97 and peace; so shall you open again the springs whence those masters drew, whose works have defied the ages because they knew how to clothe genius in simplicity.
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1
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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frankly
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| adv.坦白地，直率地；坦率地说 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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sincerity
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| n.真诚，诚意；真实 | |
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apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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attain
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| vt.达到，获得，完成 | |
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premise
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| n.前提；v.提论，预述 | |
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complicate
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| vt.使复杂化，使混乱，使难懂 | |
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diplomacy
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| n.外交；外交手腕，交际手腕 | |
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legerdemain
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| n.戏法，诈术 | |
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formerly
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| adv.从前，以前 | |
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considerably
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| adv.极大地；相当大地；在很大程度上 | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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fiat
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| n.命令，法令，批准；vt.批准，颁布 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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glib
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| adj.圆滑的，油嘴滑舌的 | |
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defamation
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| n.诽谤；中伤 | |
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unnatural
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| adj.不自然的；反常的 | |
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malicious
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| adj.有恶意的，心怀恶意的 | |
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interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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disinterested
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| adj.不关心的，不感兴趣的 | |
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corruption
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| n.腐败，堕落，贪污 | |
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devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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gorged
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| v.（用食物把自己）塞饱，填饱( gorge的过去式和过去分词 )；作呕 | |
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reptiles
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| n.爬行动物，爬虫( reptile的名词复数 ) | |
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embarrassment
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| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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irony
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| n.反语，冷嘲；具有讽刺意味的事，嘲弄 | |
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acrobat
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| n.特技演员，杂技演员 | |
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ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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chicanery
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| n.欺诈，欺骗 | |
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liar
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| n.说谎的人 | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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calamity
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| n.灾害，祸患，不幸事件 | |
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abolition
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| n.废除，取消 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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counterfeit
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| vt.伪造，仿造；adj.伪造的，假冒的 | |
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makers
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| n.制造者，制造商（maker的复数形式） | |
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continental
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| adj.大陆的，大陆性的，欧洲大陆的 | |
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aspire
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| vi.(to，after)渴望，追求，有志于 | |
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perversion
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| n.曲解；堕落；反常 | |
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circumlocution
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| n. 绕圈子的话，迂回累赘的陈述 | |
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reticence
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| n.沉默，含蓄 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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bias
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| n.偏见，偏心，偏袒；vt.使有偏见 | |
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veneration
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| n.尊敬，崇拜 | |
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elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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transparent
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| adj.明显的，无疑的；透明的 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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persuasive
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| adj.有说服力的，能说得使人相信的 | |
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passionate
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| 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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ingenuousness
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| n.率直；正直；老实 | |
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trumpets
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| 喇叭( trumpet的名词复数 )； 小号； 喇叭形物； （尤指）绽开的水仙花 | |
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accrue
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| v.(利息等)增大，增多 | |
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exempts
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| 使免除[豁免]( exempt的第三人称单数 ) | |
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acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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magisterially
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| adv.威严地 | |
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forth
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| adv.向前；向外，往外 | |
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rout
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| n.溃退，溃败；v.击溃，打垮 | |
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prates
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| v.（古时用语）唠叨，啰唆( prate的第三人称单数 ) | |
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bawls
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| v.大叫，大喊( bawl的第三人称单数 )；放声大哭；大声叫出；叫卖（货物） | |
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expends
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| v.花费( expend的第三人称单数 )；使用（钱等）做某事；用光；耗尽 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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temperament
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| n.气质，性格，性情 | |
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phlegmatic
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| adj.冷静的，冷淡的，冷漠的，无活力的 | |
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jejune
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| adj.枯燥无味的，贫瘠的 | |
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temperaments
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| 性格( temperament的名词复数 )； （人或动物的）气质； 易冲动； （性情）暴躁 | |
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veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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playwrights
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| n.剧作家( playwright的名词复数 ) | |
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rudiments
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| n.基础知识，入门 | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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trepidation
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| n.惊恐，惶恐 | |
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80
thereby
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| adv.因此，从而 | |
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warp
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| vt.弄歪，使翘曲，使不正常，歪曲，使有偏见 | |
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ruffled
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| adj. 有褶饰边的, 起皱的 动词ruffle的过去式和过去分词 | |
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83
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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84
devoid
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| adj.全无的，缺乏的 | |
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85
intemperance
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| n.放纵 | |
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86
jaded
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| adj.精疲力竭的；厌倦的；（因过饱或过多而）腻烦的；迟钝的 | |
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87
descend
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| vt./vi.传下来，下来，下降 | |
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88
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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immortality
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| n.不死，不朽 | |
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kindle
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| v.点燃，着火 | |
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adage
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| n.格言，古训 | |
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92
humane
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| adj.人道的，富有同情心的 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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95
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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96
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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emancipation
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| n.（从束缚、支配下）解放 | |
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