But the historians have quite a different business. It is their affair, not merely to remember that humanity has been wise and great, but to understand the special ways in which it has been weak and foolish. Historians have to explain the horrible mystery of how fashions were ever fashionable. They have to analyse that statuesque instinct of the South that moulds the Roman cuirass to the muscles of the human torso, or that element of symbolic16 extravagance in the later Middle Ages which let loose a menagerie upon breast and casque and shield. They have to explain, as best they can, how anyone ever came to have a top-hat, how anyone ever endured an asbestos stove.
Now the mere15 tales of the heroes are a part of religious education; they are meant to teach us that we have souls. But the inquiries17 of the historians into the eccentricities18 of every epoch are merely a part of political education; they are meant to teach us to avoid certain perils19 or solve certain problems in the complexity20 of practical affairs. It is the first duty of a boy to admire the glory of Trafalgar. It is the first duty of a grown man to question its utility. It is one question whether it was a good thing as an episode in the struggle between Pitt and the French Revolution. It is quite another matter that it was certainly a good thing in that immortal21 struggle between the son of man and all the unclean spirits of sloth22 and cowardice23 and despair. For the wisdom of man alters with every age; his prudence24 has to fit perpetually shifting shapes of inconvenience or dilemma25. But his folly26 is immortal: a fire stolen from heaven.
Now, the little histories that we learnt as children were partly meant simply as inspiring stories. They largely consisted of tales like Alfred and the cakes or Eleanor and the poisoned wound. They ought to have entirely27 consisted of them. Little children ought to learn nothing but legends; they are the beginnings of all sound morals and manners. I would not be severe on the point: I would not exclude a story solely28 because it was true. But the essential on which I should insist would be, not that the tale must be true, but that the tale must be fine.
The attempts in the little school-histories to introduce older and subtler elements, to talk of the atmosphere of Puritanism or the evolution of our Constitution, is quite irrelevant29 and vain. It is impossible to convey to a barely breeched imp10 who does not yet know his own community, the exquisite30 divergence31 between it and some other community. What is the good of talking about the Constitution carefully balanced on three estates to a creature only quite recently balanced on two legs? What is the sense of explaining the Puritan shade of morality to a creature who is still learning with difficulty that there is any morality at all? We may put on one side the possibility that some of us may think the Puritan atmosphere an unpleasant one or the Constitution a trifle rickety on its three legs. The general truth remains32 that we should teach, to the young, men’s enduring truths, and let the learned amuse themselves with their passing errors.
It is often said nowadays that in great crises and moral revolutions we need one strong man to decide; but it seems to me that that is exactly when we do not need him. We do not need a great man for a revolution, for a true revolution is a time when all men are great. Where despotism really is successful is in very small matters. Every one must have noticed how essential a despot is to arranging the things in which every one is doubtful, because every one is indifferent: the boats in a water picnic or the seats at a dinner-party. Here the man who knows his own mind is really wanted, for no one else ever thinks his own mind worth knowing. No one knows where to go to precisely33, because no one cares where he goes. It is for trivialities that the great tyrant34 is meant.
But when the depths are stirred in a society, and all men’s souls grow taller in a transfiguring anger or desire, then I am by no means so certain that the great man has been a benefit even when he has appeared. I am sure that Cromwell and Napoleon managed the mere pikes and bayonets, boots and knapsacks better than most other people could have managed them. But I am by no means sure that Napoleon gave a better turn to the whole French Revolution. I am by no means so sure that Cromwell has really improved the religion of England.
As it is in politics with the specially2 potent35 man, so it is in history with the specially learned. We do not need the learned man to teach us the important things. We all know the important things, though we all violate and neglect them. Gigantic industry, abysmal36 knowledge, are needed for the discovery of the tiny things—the things that seem hardly worth the trouble. Generally speaking, the ordinary man should be content with the terrible secret that men are men—which is another way of saying that they are brothers. He had better think of C?sar as a man and not as a Roman, for he will probably think of a Roman as a statue and not as a man. He had better think of C?ur-de-Lion as a man and not as a Crusader, or he will think of him as a stage Crusader. For every man knows the inmost core of every other man. It is the trappings and externals erected37 for an age and a fashion that are forgotten and unknown. It is all the curtains that are curtained, all the masks that are masked, all the disguises that are now disguised in dust and featureless decay. But though we cannot reach the outside of history, we all start from the inside. Some day, if I ransack38 whole libraries, I may know the outermost39 aspects of King Stephen, and almost see him in his habit as he lived; but the inmost I know already. The symbols are mouldered40 and the manner of the oath forgotten; the secret society may even be dissolved; but we all know the secret.
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1 abridged | |
削减的,删节的 | |
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2 specially | |
adv.特定地;特殊地;明确地 | |
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3 rambling | |
adj.[建]凌乱的,杂乱的 | |
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4 authentic | |
a.真的,真正的;可靠的,可信的,有根据的 | |
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5 infancy | |
n.婴儿期;幼年期;初期 | |
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6 literally | |
adv.照字面意义,逐字地;确实 | |
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7 epoch | |
n.(新)时代;历元 | |
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8 barbarian | |
n.野蛮人;adj.野蛮(人)的;未开化的 | |
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9 implements | |
n.工具( implement的名词复数 );家具;手段;[法律]履行(契约等)v.实现( implement的第三人称单数 );执行;贯彻;使生效 | |
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10 imp | |
n.顽童 | |
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11 hood | |
n.头巾,兜帽,覆盖;v.罩上,以头巾覆盖 | |
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12 illustrated | |
adj. 有插图的,列举的 动词illustrate的过去式和过去分词 | |
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13 illuminated | |
adj.被照明的;受启迪的 | |
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14 cremated | |
v.火葬,火化(尸体)( cremate的过去式和过去分词 ) | |
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15 mere | |
adj.纯粹的;仅仅,只不过 | |
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16 symbolic | |
adj.象征性的,符号的,象征主义的 | |
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17 inquiries | |
n.调查( inquiry的名词复数 );疑问;探究;打听 | |
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18 eccentricities | |
n.古怪行为( eccentricity的名词复数 );反常;怪癖 | |
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19 perils | |
极大危险( peril的名词复数 ); 危险的事(或环境) | |
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20 complexity | |
n.复杂(性),复杂的事物 | |
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21 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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22 sloth | |
n.[动]树懒;懒惰,懒散 | |
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23 cowardice | |
n.胆小,怯懦 | |
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24 prudence | |
n.谨慎,精明,节俭 | |
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25 dilemma | |
n.困境,进退两难的局面 | |
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26 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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27 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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28 solely | |
adv.仅仅,唯一地 | |
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29 irrelevant | |
adj.不恰当的,无关系的,不相干的 | |
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30 exquisite | |
adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
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31 divergence | |
n.分歧,岔开 | |
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32 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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33 precisely | |
adv.恰好,正好,精确地,细致地 | |
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34 tyrant | |
n.暴君,专制的君主,残暴的人 | |
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35 potent | |
adj.强有力的,有权势的;有效力的 | |
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36 abysmal | |
adj.无底的,深不可测的,极深的;糟透的,极坏的;完全的 | |
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37 ERECTED | |
adj. 直立的,竖立的,笔直的 vt. 使 ... 直立,建立 | |
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38 ransack | |
v.彻底搜索,洗劫 | |
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39 outermost | |
adj.最外面的,远离中心的 | |
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40 mouldered | |
v.腐朽( moulder的过去式和过去分词 );腐烂,崩塌 | |
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