But I think there is another and more curious cause for this common human fancy of a wild wish which is disappointed by being fulfilled. The idea is very common, of course, in popular tradition: in the tale of King Midas; in the tale of the Black Pudding; in the tale of the Goloshes of Fortune. My own personal feeling about it, I think, is that a world in which all one’s wishes were fulfilled would, quite apart from disappointments, be an unpleasant world to live in. The world would be too like a dream, and the dream too like a nightmare. The Ego7 would be too big for the Cosmos8; it would be a bore to be so important as that. I believe a great part of such poetic9 pleasure as I have comes from a certain disdainful indifference10 in actual things. Demeter withered11 up the cornfields: I like the cornfields because they grow in spite of me. At least, I can lay my hand on my heart and say that no cornfield ever grew with my assistance. Ajax defied the lightning; but I like the lightning because it defies me. I enjoy stars and the sun or trees and the sea, because they exist in spite of me; and I believe the sentiment to be at the root of all that real kind of romance which makes life not a delusion12 of the night, but an adventure of the morning. It is, indeed, in the clash of circumstances that men are most alive. When we break a lance with an opponent the whole romance is in the fact that the lance does break. It breaks because it is real: it does not vanish like an elfin spear. And even when there is an element of the marvellous or impossible in true poetry, there is always also this element of resistance, of actuality and shock. The most really poetical13 impossibility is an irresistible14 force colliding with an immovable post. When that happens it will be the end of the world.
It is true, of course, that marvels15, even marvels of transformation16, illustrate17 the noblest histories and traditions. But we should notice a rather curious difference which the instinct of popular legend has in almost all cases kept. The wonder-working done by good people, saints and friends of man, is almost always represented in the form of restoring things or people to their proper shapes. St. Nicholas, the Patron Saint of Children, finds a boiling pot in which two children have been reduced to a sort of Irish stew18. He restores them miraculously19 to life; because they ought to be children and ought not to be Irish stew. But he does not turn them into angels; and I can remember no case in hagiology of such an official promotion20. If a woman were blind, the good wonder-workers would give her back her eyes; if a man were halt, they would give him back his leg. But they did not, I think, say to the man: “You are so good that you really ought to be a woman”; or to the woman: “You are so bothered it is time you had a holiday as a man.” I do not say there are no exceptions; but this is the general tone of the tales about good magic. But, on the other hand, the popular tales about bad magic are specially21 full of the idea that evil alters and destroys the personality. The black witch turns a child into a cat or a dog; the bad magician keeps the Prince captive in the form of a parrot, or the Princess in the form of a hind22; in the gardens of the evil spirits human beings are frozen into statues or tied to the earth as trees. In all such instinctive23 literature the denial of identity is the very signature of Satan. In that sense it is true that the true God is the God of things as they are—or, at least, as they were meant to be. And I think that something of this healthy fear of losing self through the supernatural is behind the widespread sentiment of the Three Wishes; the sentiment which says, in the words of Thackeray:
Fairy roses, fairy rings
Turn out sometimes troublesome things.
Now the transition may seem queer; but this power of seeing that a tree is there, in spite of you and me, that it holds of God and its own treeishness, is of great importance just now in practical politics. We are in sharp collision with a large number of things, some of which are real facts and all of which are real faiths. We must see these things objectively, as we do a tree; and understand that they exist whether we like them or not. We must not try and turn them into something different by the mere24 exercise of our own minds, as if we were witches. I happen to think, for instance, that it is silly of Orangemen to think they would be persecuted25 under Home Rule. But I think it is sillier to think that the Orangemen do not think so. It is sillier not to see that a man can fire off a gun for a prejudice as well as he can for an ideal. I disagree with the Orangemen; I don’t disagree with the Nationalists; but I deny neither. I sympathize with the Labour revolt; I don’t sympathize with the Feminist26 revolt; but I deny neither. Then, again, both these latter tendencies have succeeded in colliding violently with another reality, the priests of the ancient popular creed27 of Ireland. They achieved that catastrophe28, not because they did not believe the creed, but because they could not even believe that it was believed.
Now you can, if you choose, pass your life in a wizard dream, in which all your enemies are turned into something else. You can insist that a priest is only a parrot, or a Suffragette always a wandering hind: but if you do, you will sooner or later get into your head what is meant by an immovable post.
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1 orators | |
n.演说者,演讲家( orator的名词复数 ) | |
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2 sprouted | |
v.发芽( sprout的过去式和过去分词 );抽芽;出现;(使)涌现出 | |
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3 colossal | |
adj.异常的,庞大的 | |
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4 illuminated | |
adj.被照明的;受启迪的 | |
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5 accurately | |
adv.准确地,精确地 | |
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6 parody | |
n.打油诗文,诙谐的改编诗文,拙劣的模仿;v.拙劣模仿,作模仿诗文 | |
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7 ego | |
n.自我,自己,自尊 | |
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8 cosmos | |
n.宇宙;秩序,和谐 | |
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9 poetic | |
adj.富有诗意的,有诗人气质的,善于抒情的 | |
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10 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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11 withered | |
adj. 枯萎的,干瘪的,(人身体的部分器官)因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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12 delusion | |
n.谬见,欺骗,幻觉,迷惑 | |
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13 poetical | |
adj.似诗人的;诗一般的;韵文的;富有诗意的 | |
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14 irresistible | |
adj.非常诱人的,无法拒绝的,无法抗拒的 | |
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15 marvels | |
n.奇迹( marvel的名词复数 );令人惊奇的事物(或事例);不平凡的成果;成就v.惊奇,对…感到惊奇( marvel的第三人称单数 ) | |
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16 transformation | |
n.变化;改造;转变 | |
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17 illustrate | |
v.举例说明,阐明;图解,加插图 | |
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18 stew | |
n.炖汤,焖,烦恼;v.炖汤,焖,忧虑 | |
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19 miraculously | |
ad.奇迹般地 | |
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20 promotion | |
n.提升,晋级;促销,宣传 | |
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21 specially | |
adv.特定地;特殊地;明确地 | |
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22 hind | |
adj.后面的,后部的 | |
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23 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
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24 mere | |
adj.纯粹的;仅仅,只不过 | |
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25 persecuted | |
(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的过去式和过去分词 ); 烦扰,困扰或骚扰某人 | |
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26 feminist | |
adj.主张男女平等的,女权主义的 | |
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27 creed | |
n.信条;信念,纲领 | |
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28 catastrophe | |
n.大灾难,大祸 | |
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