But in this particular case of ignorance I rather fancy that I am not alone. I think that the great majority of Englishmen have no real notion of the Welsh type or spirit, whatever it is. They have conceptions of the Scot and the Irishman, false conceptions, but always containing some lines of a true tradition. The Englishman does, so to speak, understand the Scotchman even when he misunderstands him. The Englishman does know what the Irish are, even while he demands indignantly of heaven why they are. The stingy Puritan in plaid trousers is a very crude and unjust version of that queer blend that makes the Scot—the combination of a certain coarseness of fibre with great intellectual keenness for abstract and even mystical things. Still, it is a version; the prose and poetry of the Scot remain in the caricature. The picture of Paddy at Donnybrook leaves out all the subtlety4 and self-tormenting irony5 that are mixed up with the pugnacity6 of the Irish. Still, the Irish are pugnacious7; the Englishman has got the leading feature right. He knows that, for all his economics, the Scotchman often has a bee in his bonnet8, and he knows that the Irishman generally has a wasp9 in his—a thing that will sting itself or anyone else merely for fun or glory.
In these cases, the caricature, though stiff, highly coloured, antiquated10, and largely false, tells the remains11 of several truths. But who on earth has ever seen a caricature of a Welshman? In Punch and such papers we never see anything but pictures of a Welshwoman—as if there were no males in that peculiar12 country with the rocks. Even the woman is only marked as Welsh by wearing an extraordinary costume, rather like that of Cinderella’s supernatural godmother. Without the artist suggesting any costume at all, one would recognize the very silly portraits of Irishmen with long upper lips, in the style of apes. Without any plaid trousers to assist the mind, one could spot the stiff beards and rocky cheek-bones of the Scotchmen of Charles Keene. But if you took away the Welshwoman’s extraordinary hat, there would be nothing whatever to show that she was a Welshwoman. We have not in our minds a Welsh type to make fun of. It is interesting to remember that apparently13 Shakespeare had.
This state of entire non-understanding (as distinct from misunderstanding) of the Welsh seems to me just now to be not only unique, but important and rather serious. For, unless I am very much mistaken, Wales is going to play some peculiar, and perhaps dominant14, part in the developments of our extraordinary time. If the Welsh begin to influence us without our having yet even begun to imagine them, we shall have the whole Irish business over again; the gradual or imperfect understanding of a thing in the process of wrestling with it in the dark. The indications of such a movement in Wales (wherever it is), the suggestion of the growing influence of Welshmen (whoever they may be), is something that comes to us rather by widely distributed happenings and hints than in any theatrical15 example. Some, however, would call Mr. Lloyd George a theatrical example; he has been called even more extraordinary things. And in that degree the thing is true. Mr. Lloyd George is very much more genuine and sincere and formidable in his capacity as leader of the little Welsh nation than he is in any of the other capacities in which he is foolishly praised and ridiculously reviled16. But to anyone who really has an eye for history in action, the smallest strike secretary in a Welsh railway or colliery bulks much bigger in the present picture than Mr. Lloyd George. And it has been in Wales that many of the most dramatic and effective labour revolts have happened: above all it was in Wales that they presented peculiar features of their own, bad or good, which marked them out from the whole temper and habit of England in recent times. The modern theory of animals was challenged in the episode of the ponies17 in the mines. The modern theory of Jews was challenged in the violent Anti-Semite riots of the last few weeks. Things fierce and unfamiliar18, things lost since the Middle Ages, are coming upon us out of the West.
As the curious incident of the quarrels between Welshmen and Jews has been mentioned, I will take the opportunity here of correcting a curious mistake that clings to the minds of numbers of my correspondents. There is in particular a gloomy gentleman in America who keeps on asking me how my Anti-Semite prejudice is getting on, and generally displaying a curiosity about how many Hebrew teeth I have pulled out this week, and how often a Pogrom is held in front of my house. He appears to base it all on some statement of mine that Jews were tyrants19 and traitors22. Upon this basis his indignation is eloquent23, lengthy24 and (in my opinion) just. The only weakness affecting this superstructure is the curious detail that I never did say that Jews were tyrants and traitors. I said that a particular kind of Jew tended to be a tyrant20 and another particular kind of Jew tended to be a traitor21. I say it again. Patent facts of this kind are permitted in the criticism of every other nation on the planet: it is not counted illiberal25 to say that a certain kind of Frenchman tends to be sensual. It is as plain as a pikestaff that the Parisian tradition of life and letters has a marked element of sensuality. It is also as plain as a pikestaff that those who are creditors26 will always have a temptation to be tyrants, and that those who are cosmopolitans27 will always have a temptation to be spies. This has nothing to do with alleging28 that the majority of any people falls into its typical temptations. In this respect I should imagine that Jews varied29 in their moral proportions as much as the rest of mankind. Rehoboam was a tyrant; Jehoshaphat was not. In what is perhaps the most celebrated30 collection of Jews in human history, the proportion of traitors was one in twelve. But I cannot see why the tyrants should not be called tyrants and the traitors traitors; why Rehoboam should not cause a rebellion or Judas become an object of dislike, merely because they happen to be members of a race persecuted31 for other reasons and on other occasions. Those are my views on Jews. They are more reasonable than those of the people that wreck32 their shops; and much more reasonable than those of the people who justify33 them on all occasions.
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1 motives | |
n.动机,目的( motive的名词复数 ) | |
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2 ingenuously | |
adv.率直地,正直地 | |
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3 disinterested | |
adj.不关心的,不感兴趣的 | |
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4 subtlety | |
n.微妙,敏锐,精巧;微妙之处,细微的区别 | |
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5 irony | |
n.反语,冷嘲;具有讽刺意味的事,嘲弄 | |
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6 pugnacity | |
n.好斗,好战 | |
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7 pugnacious | |
adj.好斗的 | |
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8 bonnet | |
n.无边女帽;童帽 | |
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9 wasp | |
n.黄蜂,蚂蜂 | |
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10 antiquated | |
adj.陈旧的,过时的 | |
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11 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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12 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
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13 apparently | |
adv.显然地;表面上,似乎 | |
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14 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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15 theatrical | |
adj.剧场的,演戏的;做戏似的,做作的 | |
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16 reviled | |
v.辱骂,痛斥( revile的过去式和过去分词 ) | |
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17 ponies | |
矮种马,小型马( pony的名词复数 ); £25 25 英镑 | |
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18 unfamiliar | |
adj.陌生的,不熟悉的 | |
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19 tyrants | |
专制统治者( tyrant的名词复数 ); 暴君似的人; (古希腊的)僭主; 严酷的事物 | |
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20 tyrant | |
n.暴君,专制的君主,残暴的人 | |
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21 traitor | |
n.叛徒,卖国贼 | |
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22 traitors | |
卖国贼( traitor的名词复数 ); 叛徒; 背叛者; 背信弃义的人 | |
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23 eloquent | |
adj.雄辩的,口才流利的;明白显示出的 | |
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24 lengthy | |
adj.漫长的,冗长的 | |
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25 illiberal | |
adj.气量狭小的,吝啬的 | |
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26 creditors | |
n.债权人,债主( creditor的名词复数 ) | |
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27 cosmopolitans | |
世界性的( cosmopolitan的名词复数 ); 全球各国的; 有各国人的; 受各国文化影响的 | |
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28 alleging | |
断言,宣称,辩解( allege的现在分词 ) | |
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29 varied | |
adj.多样的,多变化的 | |
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30 celebrated | |
adj.有名的,声誉卓著的 | |
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31 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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32 wreck | |
n.失事,遇难;沉船;vt.(船等)失事,遇难 | |
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33 justify | |
vt.证明…正当(或有理),为…辩护 | |
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