Unless people are near in soul they had better not be near in neighbourhood. The Bible tells us to love our neighbours, and also to love our enemies; probably because they are generally the same people. And there is a real human reason for this. You think of a remote man merely as a man; that is, you think of him in the right way. Suppose I say to you suddenly—“Oblige me by brooding on the soul of the man who lives at 351 High Street, Islington.” Perhaps (now I come to think of it) you are the man who lives at 351 High Street, Islington. In that case substitute some other unknown address and pursue the intellectual sport. Now you will probably be broadly right about the man in Islington whom you have never seen or heard of, because you will begin at the right end—the human end. The man in Islington is at least a man. The soul of the man in Islington is certainly a soul. He also has been bewildered and broadened by youth; he also has been tortured and intoxicated14 by love; he also is sublimely15 doubtful about death. You can think about the soul of that nameless man who is a mere number in Islington High Street. But you do not think about the soul of your next-door neighbour. He is not a man; he is an environment. He is the barking of a dog; he is the noise of a pianola; he is a dispute about a party wall; he is drains that are worse than yours, or roses that are better than yours. Now, all these are the wrong ends of a man; and a man, like many other things in this world, such as a cat-o’-nine-tails, has a large number of wrong ends, and only one right one. These adjuncts are all tails, so to speak. A dog is a sort of curly tail to a man; a substitute for that which man so tragically16 lost at an early stage of evolution. And though I would rather myself go about trailing a dog behind me than tugging17 a pianola or towing a rose-garden, yet this is a matter of taste, and they are all alike appendages18 or things dependent upon man. But besides his twenty tails, every man really has a head, a centre of identity, a soul. And the head of a man is even harder to find than the head of a Skye terrier, for man has nine hundred and ninety-nine wrong ends instead of one. It is no question of getting hold of the sow by the right ear; it is a question of getting hold of the hedgehog by the right quill19, of the bird by the right feather, of the forest by the right leaf. If we have never known the forest we shall know at least that it is a forest, a thing grown grandly out of the earth; we shall realize the roots toiling20 in the terrestrial darkness, the trunks reared in the sylvan21 twilight22.
But to find the forest is to find the fringe of the forest. To approach it from without is to see its mere accidental outline ragged23 against the sky. It is to come close enough to be superficial. The remote man, therefore, may stand for manhood; for the glory of birth or the dignity of death. But it is difficult to get Mr. Brown next door (with whom you have quarrelled about the creepers) to stand for these things in any satisfactorily symbolic24 attitude. You do not feel the glory of his birth; you are more likely to hint heatedly at its ingloriousness. You do not, on purple and silver evenings, dwell on the dignity and quietude of his death; you think of it, if at all, rather as sudden. And the same is true of historical separation and proximity25. I look forward to the same death as a Chinaman; barring one or two Chinese tortures, perhaps. I look back to the same babyhood as an ancient Ph?nician; unless, indeed, it were one of that special Confirmation26 class of Sunday-school babies who were passed through the fire to Moloch. But these distant or antique terrors seem merely tied on to the life: they are not part of its texture27. Babylonian mothers (however they yielded to etiquette) probably loved their children; and Chinamen unquestionably reverenced28 their dead. It is far different when two peoples are close enough to each other to mistake all the acts and gestures of everyday life. It is far different when the Baptist baker29 in Islington thinks of Irish infancy30, passed amid Popish priests and impossible fairies. It is far different when the tramp from Tipperary thinks of Irish death, coming often in dying hamlets, in distant colonies, in English prisons or on English gibbets. There childhood and death have lost all their reconciling qualities; the very details of them do not unite, but divide. Hence England and Ireland see the facts of each other without guessing the meaning of the facts. For instance, we may see the fact that an Irish housewife is careless. But we fancy falsely that this is because she is scatter-brained; whereas it is, on the contrary, because she is concentrated—on religion, or conspiracy31, or tea. You may call her inefficient32, but you certainly must not call her weak. In the same way, the Irish see the fact that the Englishman is unsociable; they do not see the reason, which is that he is romantic.
This seems to me the real value of such striking national sketches33 as those by Lady Gregory and Mr. Synge, which I saw last week. Here is a case where mere accidental realism, the thing written on the spot, the “slice of life,” may, for once in a way, do some good. All the signals, all the flags, all the declaratory externals of Ireland we are almost certain to mistake. If the Irishman speaks to us, we are sure to misunderstand him. But if we hear the Irishman talking to himself, it may begin to dawn on us that he is a man.
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1 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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2 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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3 ironic | |
adj.讽刺的,有讽刺意味的,出乎意料的 | |
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4 rebuked | |
责难或指责( rebuke的过去式和过去分词 ) | |
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5 contemptible | |
adj.可鄙的,可轻视的,卑劣的 | |
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6 physiology | |
n.生理学,生理机能 | |
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7 abject | |
adj.极可怜的,卑屈的 | |
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8 chaotic | |
adj.混沌的,一片混乱的,一团糟的 | |
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9 fussy | |
adj.为琐事担忧的,过分装饰的,爱挑剔的 | |
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10 illustrates | |
给…加插图( illustrate的第三人称单数 ); 说明; 表明; (用示例、图画等)说明 | |
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11 perversions | |
n.歪曲( perversion的名词复数 );变坏;变态心理 | |
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12 mere | |
adj.纯粹的;仅仅,只不过 | |
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13 spoke | |
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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14 intoxicated | |
喝醉的,极其兴奋的 | |
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15 sublimely | |
高尚地,卓越地 | |
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16 tragically | |
adv. 悲剧地,悲惨地 | |
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17 tugging | |
n.牵引感v.用力拉,使劲拉,猛扯( tug的现在分词 ) | |
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18 appendages | |
n.附属物( appendage的名词复数 );依附的人;附属器官;附属肢体(如臂、腿、尾等) | |
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19 quill | |
n.羽毛管;v.给(织物或衣服)作皱褶 | |
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20 toiling | |
长时间或辛苦地工作( toil的现在分词 ); 艰难缓慢地移动,跋涉 | |
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21 sylvan | |
adj.森林的 | |
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22 twilight | |
n.暮光,黄昏;暮年,晚期,衰落时期 | |
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23 ragged | |
adj.衣衫褴褛的,粗糙的,刺耳的 | |
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24 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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25 proximity | |
n.接近,邻近 | |
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26 confirmation | |
n.证实,确认,批准 | |
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27 texture | |
n.(织物)质地;(材料)构造;结构;肌理 | |
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28 reverenced | |
v.尊敬,崇敬( reverence的过去式和过去分词 );敬礼 | |
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29 baker | |
n.面包师 | |
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30 infancy | |
n.婴儿期;幼年期;初期 | |
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31 conspiracy | |
n.阴谋,密谋,共谋 | |
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32 inefficient | |
adj.效率低的,无效的 | |
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33 sketches | |
n.草图( sketch的名词复数 );素描;速写;梗概 | |
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