Publishers and authors have become frightened. If the realm of art is to be invaded by reformers who fail to distinguish between beauty and filth7, it is self-evident that there will be precious little art in America in the next hundred years. The pictures that we hang upon our walls may be torn down next, and the passion for dreariness8 may cause the entire United States to become one sad Sahara of utilitarianism, with no gleam of loveliness. The mania9 for standardizing10 us is growing; it is strange that the authorities do not pounce11 upon a play like “R. U. R.,” lest it put false notions into the minds195 of the simple people. There is a tremendous lesson in that drama. Crush us too much, make too many automatons12, and one day the lifeless, bloodless, unimaginative host may rise in sudden might and defeat the very purpose of their masters.
The easy triumph of Prohibition13 gives the reformer little to do—save to seek other avenues of sadistic14 expression. If we are to be dictated15 to as to which books we shall read, we will find a way to discover smut—and nothing but smut—just as we have found synthetic16 gin. And if the lifting of an elbow—a necessary gesture when one takes an old-fashioned drink—got on a Puritan’s nerves, I cannot think that the smoke curling from your cigarette and mine gives him anything but pain and genuine anguish17 of mind. Tobacco companies are worried, and some of them have been spending vast sums to offset18 the crusade against the weed. Meanwhile, the easy-going American says, “Well, of course, they did put Prohibition over on us, but—oh, they would not dare rob us of our cheroots. We simply wouldn’t stand for that.”
But I am afraid that we are as spineless as ever. When meetings are organized to protest against the reformers, they are often ill attended. A dash of rain dampens the ardor19 of the lackadaisical20 citizen who prefers his own fireside to speeches that hit hard at this and that false cause. The trouble is that the fanatics21 have not made things quite hard enough for us. If there were a real lack of liquor;196 if complete drouth settled down over the land, we might rise in a great body and speak what we inwardly feel. But most of us are too lazy to fight back. Meanwhile, the organized minority gird on their armor, devising ways and means to torture us further. And in slippered22 comfort we sip23 our home brew24 or our dearly bought bootleg toddies, and decide that the effort required to get together is too great. We will let things drift. There must come a change; and after all, so long as Prohibition hasn’t really succeeded, what’s the use of worrying?
The reformer knows this characteristic lethargy of the American people, and he smiles, assembles his cohorts, calls us, in the vernacular25 of the day, “easy marks,” and proceeds with his reforming.
The return of Blue Laws is not improbable. A few towns have already adopted them, and in these movies are not tolerated on the Sabbath, newspapers are not allowed to be sold, even the trolley26 cars are stopped. A man may be arrested for painting his roof on Sunday; and as for a game of baseball on that day—it is unthinkable in many a community. One may not walk—except to church. The Puritan spirit is not dead. It lives in many a hamlet, dreary27 enough under the best conditions. The American people have come to a point where it is a matter of living or existing.
For my own part, I am perfectly28 willing for the Babbitts of this country to do as they please; all I ask is that they let me alone as I certainly shall let197 them alone. I have said elsewhere that I firmly believe in local option. That is because, perhaps, I think that contrast is the greatest thing in art and in life. I have never cared for regions of perpetual sunshine, just as I have never cared for localities where it rains, seemingly, forever. Give me a little of each. The Gopher Prairieite must feel an impulse to see a metropolis29 now and then; just as we who live in tremendous cities feel the urge every so often to seek the stillness of the woods.
It so happens that a few people—nay, a great many—prefer to hive in cities, because there they find a certain amount of culture. They like the opera, and good plays, well acted—the sparkle which city life gives to them. They like dining out in restaurants, and they happen to care for the jeweled beauty of, say, Fifth Avenue or Michigan Avenue on a winter evening. The monotony of the life of a Kansas farmer does not appeal to them. They can scarcely understand that passion for seclusion30 which he craves31. But they find no fault with his mode of living. They even look with a sort of amused tolerance32 upon those curious beings who sneer33 at women who smoke cigarettes. They know perfectly well that there are many virtuous34 women who smoke cigarettes, and it is difficult to understand why everyone cannot be possessed35 of the same knowledge. But they do not seek to impose their beliefs upon others. They do no proselytizing36. They are not anxious to convert people to a way of thinking198 and reasoning that seems to them simple and natural. They understand that what is one man’s meat is another man’s poison; but they do resent being told that what they consume as meat should be labeled poison—by someone who has never tasted it.
The Eighteenth Amendment37 tells us, practically, that it is wrong to drink. You and I know that it is not wrong to drink. But we do know full well, without being told, that it is very wrong to get drunk.
In Kansas, the people are told that it is wrong to smoke; whereas anyone at all knows that it is in no wise wrong to smoke; but it is exceedingly wrong to over-smoke until one’s nerves become shattered and one’s hands tremble.
The reformer, seeing only the ill effects upon those who overdo38 anything, and refusing to note the normal lives of those of us who never overdo anything, cannot differentiate39. Hence the hullabaloo, the trouble, the mess the world is in today.
Reformers, you see, lack discrimination. One might as well deplore40 Niagara Falls because a few fools plunge41 into its roaring torrents42; cease to enjoy its beauty because suicides have taken advantage of its power and height to hurl43 themselves into eternity44. One might as well say that no more skyscrapers45 are to be built, simply because now and then a man leaps from the top of one, and makes a ghastly mess of himself on the pavement below.
199 Robert Louis Stevenson used to say that the little superfluities of life were what made it lovely—yes, and bearable. Living does not consist in a mere5 drab drudgery46 from day to day, proving oneself “efficient,” turning out, in orderly fashion, so many mechanical instruments, with no release from humdrum47. Life must contain zest48 and ardor and variety. That zest and ardor and variety we human beings ourselves give or bring to it. There must be a garnishing49 of the dish of existence once in a while. We cannot have our days served up monotonously50 on a dull platter, see them flung upon the banquet table without a surrounding decoration of loveliness. Ugliness must be hidden; and sane51 fun must play its part in the scheme of things.
Now it is obvious that drunkenness is a form of bestial52 ugliness, and should never be encouraged. Even we who are not professional reformers recognize that. But the right kind of mild drinking—the drinking of wines, which helps digestion53 by giving the proper spur to the gastric54 juices—is a salutary habit, and does no one any harm. In France I have never seen anyone intoxicated—except a visiting American; and I fear, with Prohibition, that more than ever will the cafés and streets of Paris be littered with shameful55 and shameless fellow countrymen of mine. The French learn from childhood how to drink; and a picture in a recent Parisian journal showed a group of three generations of wine-growers chosen at hazard from among many others. I200 never looked upon sturdier representatives of what some of our forlorn know-nothings would doubtless call a “decadent” people.
Alcoholism is practically unknown among the Latin races. To go over the border into a sodden56 state of imbecility is well-nigh unthinkable to them. France got rid of absinthe when she realized the danger of that fiery57 liquid. She did not have to close up and seal and nail down every café in every city and hamlet just because a handful of ribald artists thought it smart to sit all afternoon and dream dreams of pink elephants. And, the instant absinthe became unlawful, the French obeyed the edict, accepted the truth that a menace had been removed, and went on consuming an occasional aperitif58 and light wines—never cocktails59 and highballs.
But the American people, through their reformers, always have to go to extremes. We could not see the wisdom of cutting out or controlling hard drinking. We had to slam every door of every saloon; and, not content with that, we had to “mop up” the entire country—or ridiculously try to do so—until there should be no drop of beer, even, on anybody’s premises60. Then, the moment we had done that, we forthwith craved61 a little liquor—because we couldn’t get it. Humanly enough, we were sorry that we had been so rash. True, we had rid ourselves of one of the most abhorrent62 evidences of our so-called civilization—the saloon with the swinging-door; but in doing so we had destroyed, or attempted201 to destroy, the harmless pleasure of men and women who had never entered a saloon. We punished everybody, in order to punish a few.
This was not the right process. The folly63 of our reformers is working incalculable harm to the entire country. And the end is not yet.
点击收听单词发音
1 precedent | |
n.先例,前例;惯例;adj.在前的,在先的 | |
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2 censored | |
受审查的,被删剪的 | |
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3 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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4 withdrawn | |
vt.收回;使退出;vi.撤退,退出 | |
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5 mere | |
adj.纯粹的;仅仅,只不过 | |
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6 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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7 filth | |
n.肮脏,污物,污秽;淫猥 | |
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8 dreariness | |
沉寂,可怕,凄凉 | |
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9 mania | |
n.疯狂;躁狂症,狂热,癖好 | |
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10 standardizing | |
使合乎规格,使标准化( standardize的现在分词 ); 规格化 | |
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11 pounce | |
n.猛扑;v.猛扑,突然袭击,欣然同意 | |
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12 automatons | |
n.自动机,机器人( automaton的名词复数 ) | |
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13 prohibition | |
n.禁止;禁令,禁律 | |
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14 sadistic | |
adj.虐待狂的 | |
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15 dictated | |
v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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16 synthetic | |
adj.合成的,人工的;综合的;n.人工制品 | |
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17 anguish | |
n.(尤指心灵上的)极度痛苦,烦恼 | |
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18 offset | |
n.分支,补偿;v.抵消,补偿 | |
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19 ardor | |
n.热情,狂热 | |
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20 lackadaisical | |
adj.无精打采的,无兴趣的;adv.无精打采地,不决断地 | |
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21 fanatics | |
狂热者,入迷者( fanatic的名词复数 ) | |
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22 slippered | |
穿拖鞋的 | |
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23 sip | |
v.小口地喝,抿,呷;n.一小口的量 | |
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24 brew | |
v.酿造,调制 | |
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25 vernacular | |
adj.地方的,用地方语写成的;n.白话;行话;本国语;动植物的俗名 | |
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26 trolley | |
n.手推车,台车;无轨电车;有轨电车 | |
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27 dreary | |
adj.令人沮丧的,沉闷的,单调乏味的 | |
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28 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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29 metropolis | |
n.首府;大城市 | |
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30 seclusion | |
n.隐遁,隔离 | |
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31 craves | |
渴望,热望( crave的第三人称单数 ); 恳求,请求 | |
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32 tolerance | |
n.宽容;容忍,忍受;耐药力;公差 | |
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33 sneer | |
v.轻蔑;嘲笑;n.嘲笑,讥讽的言语 | |
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34 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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35 possessed | |
adj.疯狂的;拥有的,占有的 | |
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36 proselytizing | |
v.(使)改变宗教信仰[政治信仰、意见等],使变节( proselytize的现在分词 ) | |
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37 amendment | |
n.改正,修正,改善,修正案 | |
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38 overdo | |
vt.把...做得过头,演得过火 | |
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39 differentiate | |
vi.(between)区分;vt.区别;使不同 | |
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40 deplore | |
vt.哀叹,对...深感遗憾 | |
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41 plunge | |
v.跳入,(使)投入,(使)陷入;猛冲 | |
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42 torrents | |
n.倾注;奔流( torrent的名词复数 );急流;爆发;连续不断 | |
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43 hurl | |
vt.猛投,力掷,声叫骂 | |
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44 eternity | |
n.不朽,来世;永恒,无穷 | |
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45 skyscrapers | |
n.摩天大楼 | |
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46 drudgery | |
n.苦工,重活,单调乏味的工作 | |
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47 humdrum | |
adj.单调的,乏味的 | |
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48 zest | |
n.乐趣;滋味,风味;兴趣 | |
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49 garnishing | |
v.给(上餐桌的食物)加装饰( garnish的现在分词 ) | |
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50 monotonously | |
adv.单调地,无变化地 | |
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51 sane | |
adj.心智健全的,神志清醒的,明智的,稳健的 | |
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52 bestial | |
adj.残忍的;野蛮的 | |
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53 digestion | |
n.消化,吸收 | |
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54 gastric | |
adj.胃的 | |
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55 shameful | |
adj.可耻的,不道德的 | |
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56 sodden | |
adj.浑身湿透的;v.使浸透;使呆头呆脑 | |
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57 fiery | |
adj.燃烧着的,火红的;暴躁的;激烈的 | |
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58 aperitif | |
n.饭前酒 | |
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59 cocktails | |
n.鸡尾酒( cocktail的名词复数 );餐前开胃菜;混合物 | |
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60 premises | |
n.建筑物,房屋 | |
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61 craved | |
渴望,热望( crave的过去式 ); 恳求,请求 | |
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62 abhorrent | |
adj.可恶的,可恨的,讨厌的 | |
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63 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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