First Stupidity. Note the notion that there is something so intrinsically and supernaturally evil about an intoxicant that the pure temperance man will not touch it even when it cannot intoxicate4 anybody. It is as if a man were to insist on having a teetotal boot-polish or a teetotal printing-ink. A cup of tea, or even of hot milk, becomes diabolic if you have boiled the kettle with methylated spirit. Eau-de-Cologne is a blackguard indulgence, though you use it only to scent5 your handkerchief. A liquor containing alcohol (such as ginger-beer) is simply and superstitiously6 an accursed thing, which is not only not to be touched with the lips, but not to be touched with the hands. After this case, the more intemperate7 “Temperance” people cannot pretend any longer that their proposal is merely a social reform; it is obviously and literally8 a mystical taboo9. I do not see what right such people have to mock at the savage10’s fear of a fetish, still less at the peasant’s respect for the relic11 of a saint. There might surely be such a thing as holy water, if it be so certain that there is such a thing as unholy water.
Second Stupidity. The extraordinary confusion by which it becomes not only wicked to possess wine (though you never drink it), but becomes wicked even to destroy it. This goes, I think, much further than this queer materialist12 madness has yet gone. If a champagne bottle is smashed to smithereens over the prow13 of a ship, I should have thought the most logical teetotaller would merely have been glad that there was one champagne bottle less in the world. As he would probably not be a person with any special sympathy with the old ceremonials of revelry, that is the only possible way in which I can imagine the thing affecting him. We in England used to think we could trace a slight streak14 of fanaticism15 in good Mrs. Carrie Nation, who used to go about breaking other people’s wine and spirit bottles with her little hatchet16. But now it would appear that Mrs. Carrie Nation was a wobbler, one weakly compromising with the fiend of fermented17 drink, perhaps nobbled by the Liquor Trade—or, worse still, verging18 on the loathly state of a moderate drinker. She ought to have been summoned before a tribunal of these New Teetotallers and condemned19 for ever having gone near enough to a bottle to touch it, even with a hatchet; condemned for having so much as hung about the hellish tavern20, where the very fumes21 of its fiery22 poisons might have mounted to her head. The principle is an interesting one, and might be extended to many cases. Thus, when the common hangman burned a book of treason or heresy23, he may be supposed to have been infected by the intellectual errors it contained. Thus when a censor24 blacks out a paragraph in a newspaper, he may be held to have sinned even in looking to see where the paragraph was. This, apparently25, is the new barbaric fancy: that certain vegetable drinks are so demonic that we not only are wrong when we drink them, but are wrong when we do our best to render them undrinkable.
Third Stupidity. The curious deadness of the mind in such men is illustrated26 at the next stage; that of clinging convulsively to a mere1 form; and not only not knowing, but not so much as wondering—first, whether the idea is worth preserving; and, secondly27, whether they are preserving it. The mark of this dead and broken traditionalism is always two-fold. It can be seen in these two facts: that men alter a thing as if it had no sense in it; and yet they never have the sense to abolish what is for them a senseless thing. I can see much dignity in absolute austerity and the refusal of symbol; I can see some dignity even in dingy28 utilitarianism and the refusal of art. I could respect the perfect plainness of an early Quaker like Penn when he would not take his hat off in the palace, because it was an idle form. I do not despise him because he came afterwards (I believe) to see that keeping your hat on is just as much of a form as taking it off; and took off his hat like other people. But if Penn had strictly29 confined himself, say, to taking off his hatband with laborious30 care, every time he entered the Royal presence, I should say that he had lost both his Quakerism and his sociability31. He would have lost the independence that refuses recognition to the world, and he would not have gained the disputable substitute of good manners. Similarly, I could respect (though I could not envy) the flinty old Manchester manufacturers who regarded all expenditure32 on arms, especially on drums, flags, or trumpets33, as so much babyish waste of money. But I should not even have respected them if they had proposed that the British Army should fly the White Flag in every battle because it was cheaper than a coloured one. Why have a flag at all, if it comes to that? Or, again, I can understand the unconverted Scrooge with his bowl of gruel34; and I like the converted Scrooge with his bowl of punch. But if Scrooge had insisted every Christmas on having a punch-bowl with no punch in it, I should not understand at all.
Fourth Stupidity. Besides this general deadness, there is a strange special deadness to the human sentiment behind that special sort of ceremony. Don’t express the sentiment if you think it a silly sentiment; but don’t so express it as to prove that you haven’t got it. That sentiment is the ancient sentiment of sacrifice. The thing sacrificed may be anything: wine, as on the battleship; gold, as when the Doge threw his ring into the sea; an ox or a sheep, as among the ancient pagans; and very occasionally, when tribes savage or civilized35 are seized with Satanist panic, a man. But it must be something valuable, or the particular thrill, wholesome36 or unwholesome, is not obtained. It was generally the best sheep or the best ox; and in the rare cases of human sacrifice, generally somebody like the King’s daughter. Like all human appetites, it is both good and evil; it has many roots, a gesture of generosity37, an appeal to the unknown, a guarantee against arrogance38, a dim idea of not taking all one’s advantage from fortune: but they all depend on the value, and these men evidently understand none of them, when they fill the bottle with water.
点击收听单词发音
1 mere | |
adj.纯粹的;仅仅,只不过 | |
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2 champagne | |
n.香槟酒;微黄色 | |
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3 follies | |
罪恶,时事讽刺剧; 愚蠢,蠢笨,愚蠢的行为、思想或做法( folly的名词复数 ) | |
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4 intoxicate | |
vt.使喝醉,使陶醉,使欣喜若狂 | |
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5 scent | |
n.气味,香味,香水,线索,嗅觉;v.嗅,发觉 | |
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6 superstitiously | |
被邪教所支配 | |
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7 intemperate | |
adj.无节制的,放纵的 | |
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8 literally | |
adv.照字面意义,逐字地;确实 | |
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9 taboo | |
n.禁忌,禁止接近,禁止使用;adj.禁忌的;v.禁忌,禁制,禁止 | |
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10 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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11 relic | |
n.神圣的遗物,遗迹,纪念物 | |
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12 materialist | |
n. 唯物主义者 | |
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13 prow | |
n.(飞机)机头,船头 | |
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14 streak | |
n.条理,斑纹,倾向,少许,痕迹;v.加条纹,变成条纹,奔驰,快速移动 | |
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15 fanaticism | |
n.狂热,盲信 | |
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16 hatchet | |
n.短柄小斧;v.扼杀 | |
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17 fermented | |
v.(使)发酵( ferment的过去式和过去分词 );(使)激动;骚动;骚扰 | |
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18 verging | |
接近,逼近(verge的现在分词形式) | |
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19 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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20 tavern | |
n.小旅馆,客栈;小酒店 | |
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21 fumes | |
n.(强烈而刺激的)气味,气体 | |
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22 fiery | |
adj.燃烧着的,火红的;暴躁的;激烈的 | |
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23 heresy | |
n.异端邪说;异教 | |
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24 censor | |
n./vt.审查,审查员;删改 | |
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25 apparently | |
adv.显然地;表面上,似乎 | |
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26 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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27 secondly | |
adv.第二,其次 | |
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28 dingy | |
adj.昏暗的,肮脏的 | |
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29 strictly | |
adv.严厉地,严格地;严密地 | |
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30 laborious | |
adj.吃力的,努力的,不流畅 | |
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31 sociability | |
n.好交际,社交性,善于交际 | |
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32 expenditure | |
n.(时间、劳力、金钱等)支出;使用,消耗 | |
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33 trumpets | |
喇叭( trumpet的名词复数 ); 小号; 喇叭形物; (尤指)绽开的水仙花 | |
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34 gruel | |
n.稀饭,粥 | |
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35 civilized | |
a.有教养的,文雅的 | |
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36 wholesome | |
adj.适合;卫生的;有益健康的;显示身心健康的 | |
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37 generosity | |
n.大度,慷慨,慷慨的行为 | |
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38 arrogance | |
n.傲慢,自大 | |
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