There is fallen a splendid tear
From the passion-flower at the gate;
or that
Tears from the depth of some divine despair
is not fine poetry, I am quite prepared to treat him as I would one who said that grass was not green or that I was not corpulent. And by all common chances Tennyson ought to be preserved as a pleasure—a sensuous5 pleasure if you like, but certainly a genuine one. There is no more reason for dropping Tennyson than for dropping Virgil. We do not mind Virgil’s view of Augustus, nor need we mind Tennyson’s view of Queen Victoria. Beauty is unanswerable, in a poem as much as in a woman. There were Victorian writers whose art is not perfectly6 appreciable7 apart from their enthusiasm. Kingsley’s Yeast8 is a fine book, but not quite so fine a book as it seemed when one’s own social passions were still yeasty. Browning and Coventry Patmore are justly admired, but they are most admired where they are most agreed with. But “St. Agnes’ Eve” is an unimpeachably9 beautiful poem, whether one believes in St. Agnes or detests10 her. One would think that a man who had thus left indubitably good verse would receive natural and steady gratitude11, like a man who left indubitably good wine to his nephew, or indubitably good pictures to the National Portrait Gallery. Nevertheless, as I have said, the tone of all the papers, modernist or old-fashioned, has been mainly frigid12. What is the meaning of this?
I will ask permission to answer this question by abruptly13 and even brutally14 changing the subject. My remarks must, first of all, seem irrelevant15 even to effrontery16; they shall prove their relevance17 later on. In turning the pages of one of the papers containing such a light and unsympathetic treatment of Tennyson, my eye catches the following sentence: “By the light of modern science and thought, we are in a position to see that each normal human being in some way repeats historically the life of the human race.” This is a very typical modern assertion; that is, it is an assertion for which there is not and never has been a single spot or speck18 of proof. We know precious little about what the life of the human race has been; and none of our scientific conjectures19 about it bear the remotest resemblance to the actual growth of a child. According to this theory, a baby begins by chipping flints and rubbing sticks together to find fire. One so often sees babies doing this. About the age of five the child, before the delighted eyes of his parents, founds a village community. By the time he is eleven it has become a small city state, the replica20 of ancient Athens. Encouraged by this, the boy proceeds, and before he is fourteen has founded the Roman Empire. But now his parents have a serious set-back. Having watched him so far, not only with pleasure, but with a very natural surprise, they must strengthen themselves to endure the spectacle of decay. They have now to watch their child going through the decline of the Western Empire and the Dark Ages. They see the invasion of the Huns and that of the Norsemen chasing each other across his expressive21 face. He seems a little happier after he has “repeated” the Battle of Chalons and the unsuccessful Siege of Paris; and by the time he comes to the twelfth century, his boyish face is as bright as it was of old when he was “repeating” Pericles or Camillus. I have no space to follow this remarkable22 demonstration23 of how history repeats itself in the youth; how he grows dismal24 at twenty-three to represent the end of Medi?valism, brightens because the Renaissance25 is coming, darkens again with the disputes of the later Reformation, broadens placidly26 through the thirties as the rational eighteenth century, till at last, about forty-three, he gives a great yell and begins to burn the house down, as a symbol of the French Revolution. Such (we shall all agree) is the ordinary development of a boy.
Now, seriously, does anyone believe a word of such bosh? Does anyone think that a child will repeat the periods of human history? Does anyone ever allow for a daughter in the Stone Age, or excuse a son because he is in the fourth century B.C. Yet the writer who lays down this splendid and staggering lie calmly says that “by the light of modern science and thought we are in a position to see” that it is true. “Seeing” is a strong word to use of our conviction that icebergs27 are in the north, or that the earth goes round the sun. Yet anybody can use it of any casual or crazy biological fancy seen in some newspaper or suggested in some debating club. This is the rooted weakness of our time. Science, which means exactitude, has become the mother of all inexactitude.
This is the failure of the epoch28, and this explains the partial failure of Tennyson. He was par4 excellence29 the poet of popular science—that is, of all such cloudy and ill-considered assertions as the above. He was the perfectly educated man of classics and the half-educated man of science. No one did more to encourage the colossal30 blunder that the survival of the fittest means the survival of the best. One might as well say that the survival of the fittest means the survival of the fattest. Tennyson’s position has grown shaky because it rested not on any clear dogmas old or new, but on two or three temporary, we might say desperate, compromises of his own day. He grasped at Evolution, not because it was definite, but because it was indefinite; not because it was daring, but because it was safe. It gave him the hope that man might one day be an angel, and England a free democracy; but it soothed31 him with the assurance that neither of these alarming things would happen just yet. Virgil used his verbal felicities to describe the eternal idea of the Roman Imperium. Tennyson used his verbal felicities for the accidental equilibrium32 of the British Constitution. “To spare the humble33 and war down the proud,” is a permanent idea for the policing of this planet. But that freedom should “slowly broaden down from precedent34 to precedent” merely happens to be the policy of the English upper class; it has no vital sanction; it might be much better to broaden quickly. One can write great poetry about a truth or even about a falsehood, but hardly about a legal fiction. The misanthropic35 idea, as in Byron, is not a truth, but it is one of the immortal36 lies. As long as humanity exists, humanity can be hated. Wherever one shall gather by himself, Byron is in the midst of him. It is a common and recurrent mood to regard man as a hopeless Yahoo. But it is not a natural mood to regard man as a hopeful Yahoo, as the Evolutionists did, as a creature changing before one’s eyes from bestial37 to beautiful, a creature whose tail has just dropped off while he is staring at a far-off divine event. This particular compromise between contempt and hope was an accident of Tennyson’s time, and, like his liberal conservatism, will probably never be found again. His weakness was not being old-fashioned or new-fashioned, but being fashionable. His feet were set on things transitory and untenable, compromises and compacts of silence. Yet he was so perfect a poet that I fancy he will still be able to stand, even upon such clouds.
点击收听单词发音
1 appreciations | |
n.欣赏( appreciation的名词复数 );感激;评定;(尤指土地或财产的)增值 | |
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2 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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3 analogous | |
adj.相似的;类似的 | |
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4 par | |
n.标准,票面价值,平均数量;adj.票面的,平常的,标准的 | |
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5 sensuous | |
adj.激发美感的;感官的,感觉上的 | |
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6 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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7 appreciable | |
adj.明显的,可见的,可估量的,可觉察的 | |
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8 yeast | |
n.酵母;酵母片;泡沫;v.发酵;起泡沫 | |
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9 unimpeachably | |
adv.无可怀疑地,可靠地;无可指责地 | |
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10 detests | |
v.憎恶,嫌恶,痛恨( detest的第三人称单数 ) | |
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11 gratitude | |
adj.感激,感谢 | |
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12 frigid | |
adj.寒冷的,凛冽的;冷淡的;拘禁的 | |
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13 abruptly | |
adv.突然地,出其不意地 | |
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14 brutally | |
adv.残忍地,野蛮地,冷酷无情地 | |
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15 irrelevant | |
adj.不恰当的,无关系的,不相干的 | |
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16 effrontery | |
n.厚颜无耻 | |
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17 relevance | |
n.中肯,适当,关联,相关性 | |
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18 speck | |
n.微粒,小污点,小斑点 | |
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19 conjectures | |
推测,猜想( conjecture的名词复数 ) | |
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20 replica | |
n.复制品 | |
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21 expressive | |
adj.表现的,表达…的,富于表情的 | |
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22 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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23 demonstration | |
n.表明,示范,论证,示威 | |
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24 dismal | |
adj.阴沉的,凄凉的,令人忧郁的,差劲的 | |
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25 renaissance | |
n.复活,复兴,文艺复兴 | |
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26 placidly | |
adv.平稳地,平静地 | |
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27 icebergs | |
n.冰山,流冰( iceberg的名词复数 ) | |
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28 epoch | |
n.(新)时代;历元 | |
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29 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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30 colossal | |
adj.异常的,庞大的 | |
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31 soothed | |
v.安慰( soothe的过去式和过去分词 );抚慰;使舒服;减轻痛苦 | |
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32 equilibrium | |
n.平衡,均衡,相称,均势,平静 | |
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33 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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34 precedent | |
n.先例,前例;惯例;adj.在前的,在先的 | |
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35 misanthropic | |
adj.厌恶人类的,憎恶(或蔑视)世人的;愤世嫉俗 | |
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36 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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37 bestial | |
adj.残忍的;野蛮的 | |
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