Turn away from Renan to Euripides, and consider for a moment the present conflict as to whether "The Bacchae" is a recantation by Euripides of his supposed rationalistic viiopinions, or a more aggravated11 expression of them. It seems impossible that there should be two suppositions, so far removed from each other, about an existing book, in a known language, by an author whose style is singularly lucid12. "La chicane s'allonge," as Montaigne said. We must seek for the truth at an equal distance from both parties. Those who sustain either of the extreme theories are equally clear and convincing in their arguments. As each party seems to have a personal interest in the matter, we may be certain that it will find what it is looking for, without much trouble; but they both seem to be striving more often after a reputation for themselves than after the real thought of their author. One ingenious critic even goes so far as to assert that Dionysos does not work miracles, but merely hypnotises the chorus into a belief that he has done so, to the great amusement of the audience. Perhaps it is some mental disability which prevents me from enjoying "The Bacchae" as a comedy, but I own I cannot. To viiiRenan and to Euripides one might apply the term ?ν?ρ δ?ψυχο?. They were both equally saturated13 with the scientific spirit of their age, though inclining to the mystic temperament14. They were both quickened by a deep love and pity for humanity in all its moods and aspirations15. They both delighted keenly in popular legends and the mythology16 of the country-side. Both were strongly individual minds, sensitive, reacting to every contemporary influence, and yet preserving their peculiar17 distinction in thought and style. Unbound by any system, moving easily in all, they sought by the free exercise of reason and a profound irony18 to cleanse19 their ages of much perilous20 stuff; and though Renan was not a Christian21 in the common sense of the word, and though Euripides turned away from the gods of his own day, yet each tried to save out of the ruins of their faiths the subtile and elusive22 spirit which had informed them; that divine light and inspiration, which is continually expressing itself in new figures, and cannot be imprisoned23 in any vessel24 of ixhuman fashioning. "Anima naturaliter Christiana," we can say of each. There are in reality only two religions on this little planet, and they perhaps begin and end with man. They are: the religion of the humble25 folk, whose life is a daily communion with natural forces, and a bending to them; and the religion of men like Protagoras, Lucretius, and Montaigne, a religion of doubt, of tolerance26, of agnosticism. Between these two poles is nothing but a dreary27 waste of formalism, Pharisaism, "perplexed28 subtleties29 about Instants, Formalities, Quiddities, and Relations," all that bewildering of brains which comes from being shut up in a narrow system, like an invalid30 in a poisoned and stifling31 room.
I think that all the world's greatest men have had this quality of double-mindedness. Take, for example, the curious paradox32 of Epicureanism, which counsels a temperate33 pleasure, and yet condemns34 the whole of life as being merely the pursuit of an unattainable desire; reconciling us to life by the prospect35 xof death, and to death by showing us the vain efforts and innumerable vexations of life. The same double-mindedness partly explains for us the difference between the Socrates of Plato and the Socrates of Xenophon; though we must not overlook the fundamental difference in the biographers. This elusive and various quality of greatness has not, I think, been sufficiently36 recognised. There is no more suggestive expression of it than the character of Christ as sketched37 by Oscar Wilde in "De Profundis," which may be supplemented by the masterly delineation38 of M. Loisy in his prolegomena to "Les Evangiles Synoptiques."
In the following studies, the principal influence is that of Renan; though I profess39 I cannot gauge40 its full extent. The discourse41 of Protagoras owes some of its principles to the dialogue "Certitudes"; but the pivot42, upon which the whole question turns, came directly from a study of the "Theaetetus" and the "Protagoras," so that the debt is scarcely perceptible. Protagoras himself practically does not exist for us, we can only evoke43 a xishadowy image of him from Plato, for whose somewhat reactionary44 bias45 full allowance must be made. The result is a vague reflection with blurred46 outlines, but gracious, and with neither the greed nor the vanity of the other sophists. I do not think that Renan's verdicts have influenced my treatment of St Paul. Renan has a natural prejudice against ce laid petit Juif, with his Rabbinical pseudo-science, and his blindness to the beauty of the Greek spirit, his scorn of the "idols," and his misconception of what was meant by "the unknown God." I do not share this prejudice. I am perfectly47 willing to take a thing for what it is, and not to grumble48 at it for not being other than it is. The strength of St Paul was like the strength of one of Michelangelo's unfinished statues; the idea is emerging from the marble, but it is still veiled, rude, scarred by the chisel49, and not yet quite free of its material.
Machiavelli said that to renew anything we must return to its origins. It is as true in literature as in life. My aim has been to xiiderive everything from the original source; but it is difficult to avoid being touched by contemporary influences. The majority of these, in my case, have been French. I am indebted for the two characteristic letters of Innocent III. to Achille Luchaire's admirable history of that Pope, which he fortunately lived to finish; and to the always fascinating Gaston Boissier for his various work on Rome. I am under a deep obligation to Mr L. Arthur Burd, as are all English students of Machiavelli. Finally, I am indebted, more than I can say, to M. l'Abbé Houtin for his interest and encouragement, and to Mr Arthur Galton for his example and conversation.
点击收听单词发音
1 recording | |
n.录音,记录 | |
参考例句: |
|
|
2 systematically | |
adv.有系统地 | |
参考例句: |
|
|
3 bestow | |
v.把…赠与,把…授予;花费 | |
参考例句: |
|
|
4 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 | |
参考例句: |
|
|
5 differentiated | |
区分,区别,辨别( differentiate的过去式和过去分词 ); 区别对待; 表明…间的差别,构成…间差别的特征 | |
参考例句: |
|
|
6 materialism | |
n.[哲]唯物主义,唯物论;物质至上 | |
参考例句: |
|
|
7 lapsing | |
v.退步( lapse的现在分词 );陷入;倒退;丧失 | |
参考例句: |
|
|
8 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
参考例句: |
|
|
9 justifies | |
证明…有理( justify的第三人称单数 ); 为…辩护; 对…作出解释; 为…辩解(或辩护) | |
参考例句: |
|
|
10 apparently | |
adv.显然地;表面上,似乎 | |
参考例句: |
|
|
11 aggravated | |
使恶化( aggravate的过去式和过去分词 ); 使更严重; 激怒; 使恼火 | |
参考例句: |
|
|
12 lucid | |
adj.明白易懂的,清晰的,头脑清楚的 | |
参考例句: |
|
|
13 saturated | |
a.饱和的,充满的 | |
参考例句: |
|
|
14 temperament | |
n.气质,性格,性情 | |
参考例句: |
|
|
15 aspirations | |
强烈的愿望( aspiration的名词复数 ); 志向; 发送气音; 发 h 音 | |
参考例句: |
|
|
16 mythology | |
n.神话,神话学,神话集 | |
参考例句: |
|
|
17 peculiar | |
adj.古怪的,异常的;特殊的,特有的 | |
参考例句: |
|
|
18 irony | |
n.反语,冷嘲;具有讽刺意味的事,嘲弄 | |
参考例句: |
|
|
19 cleanse | |
vt.使清洁,使纯洁,清洗 | |
参考例句: |
|
|
20 perilous | |
adj.危险的,冒险的 | |
参考例句: |
|
|
21 Christian | |
adj.基督教徒的;n.基督教徒 | |
参考例句: |
|
|
22 elusive | |
adj.难以表达(捉摸)的;令人困惑的;逃避的 | |
参考例句: |
|
|
23 imprisoned | |
下狱,监禁( imprison的过去式和过去分词 ) | |
参考例句: |
|
|
24 vessel | |
n.船舶;容器,器皿;管,导管,血管 | |
参考例句: |
|
|
25 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
参考例句: |
|
|
26 tolerance | |
n.宽容;容忍,忍受;耐药力;公差 | |
参考例句: |
|
|
27 dreary | |
adj.令人沮丧的,沉闷的,单调乏味的 | |
参考例句: |
|
|
28 perplexed | |
adj.不知所措的 | |
参考例句: |
|
|
29 subtleties | |
细微( subtlety的名词复数 ); 精细; 巧妙; 细微的差别等 | |
参考例句: |
|
|
30 invalid | |
n.病人,伤残人;adj.有病的,伤残的;无效的 | |
参考例句: |
|
|
31 stifling | |
a.令人窒息的 | |
参考例句: |
|
|
32 paradox | |
n.似乎矛盾却正确的说法;自相矛盾的人(物) | |
参考例句: |
|
|
33 temperate | |
adj.温和的,温带的,自我克制的,不过分的 | |
参考例句: |
|
|
34 condemns | |
v.(通常因道义上的原因而)谴责( condemn的第三人称单数 );宣判;宣布…不能使用;迫使…陷于不幸的境地 | |
参考例句: |
|
|
35 prospect | |
n.前景,前途;景色,视野 | |
参考例句: |
|
|
36 sufficiently | |
adv.足够地,充分地 | |
参考例句: |
|
|
37 sketched | |
v.草拟(sketch的过去式与过去分词形式) | |
参考例句: |
|
|
38 delineation | |
n.记述;描写 | |
参考例句: |
|
|
39 profess | |
v.声称,冒称,以...为业,正式接受入教,表明信仰 | |
参考例句: |
|
|
40 gauge | |
v.精确计量;估计;n.标准度量;计量器 | |
参考例句: |
|
|
41 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
参考例句: |
|
|
42 pivot | |
v.在枢轴上转动;装枢轴,枢轴;adj.枢轴的 | |
参考例句: |
|
|
43 evoke | |
vt.唤起,引起,使人想起 | |
参考例句: |
|
|
44 reactionary | |
n.反动者,反动主义者;adj.反动的,反动主义的,反对改革的 | |
参考例句: |
|
|
45 bias | |
n.偏见,偏心,偏袒;vt.使有偏见 | |
参考例句: |
|
|
46 blurred | |
v.(使)变模糊( blur的过去式和过去分词 );(使)难以区分;模模糊糊;迷离 | |
参考例句: |
|
|
47 perfectly | |
adv.完美地,无可非议地,彻底地 | |
参考例句: |
|
|
48 grumble | |
vi.抱怨;咕哝;n.抱怨,牢骚;咕哝,隆隆声 | |
参考例句: |
|
|
49 chisel | |
n.凿子;v.用凿子刻,雕,凿 | |
参考例句: |
|
|
欢迎访问英文小说网 |