And the second point is this: that upon the whole we rather prefer women (nay, even men) to walk upright; so we do not waste much of our noble lives in inventing any other way for them to walk. In short, my second reason for not speculating upon whether woman might get rid of these peculiarities, is that I do not want her to get rid of them; nor does she. I will not exhaust my intelligence by inventing ways in which mankind might unlearn the violin or forget how to ride horses; and the art of domesticity seems to me as special and as valuable as all the ancient arts of our race. Nor do I propose to enter at all into those formless and floundering speculations13 about how woman was or is regarded in the primitive14 times that we cannot remember, or in the savage15 countries which we cannot understand. Even if these people segregated16 their women for low or barbaric reasons it would not make our reasons barbaric; and I am haunted with a tenacious17 suspicion that these people’s feelings were really, under other forms, very much the same as ours. Some impatient trader, some superficial missionary18, walks across an island and sees the squaw digging in the fields while the man is playing a flute19; and immediately says that the man is a mere6 lord of creation and the woman a mere serf. He does not remember that he might see the same thing in half the back gardens in Brixton, merely because women are at once more conscientious20 and more impatient, while men are at once more quiescent21 and more greedy for pleasure. It may often be in Hawaii simply as it is in Hoxton. That is, the woman does not work because the man tells her to work and she obeys. On the contrary, the woman works because she has told the man to work and he hasn’t obeyed. I do not affirm that this is the whole truth, but I do affirm that we have too little comprehension of the souls of savages22 to know how far it is untrue. It is the same with the relations of our hasty and surface science, with the problem of sexual dignity and modesty23. Professors find all over the world fragmentary ceremonies in which the bride affects some sort of reluctance24, hides from her husband, or runs away from him. The professor then pompously25 proclaims that this is a survival of Marriage by Capture. I wonder he never says that the veil thrown over the bride is really a net. I gravely doubt whether women ever were married by capture I think they pretended to be; as they do still.
It is equally obvious that these two necessary sanctities of thrift and dignity are bound to come into collision with the wordiness, the wastefulness26, and the perpetual pleasure-seeking of masculine companionship. Wise women allow for the thing; foolish women try to crush it; but all women try to counteract27 it, and they do well. In many a home all round us at this moment, we know that the nursery rhyme is reversed. The queen is in the counting-house, counting out the money. The king is in the parlor28, eating bread and honey. But it must be strictly understood that the king has captured the honey in some heroic wars. The quarrel can be found in moldering Gothic carvings29 and in crabbed30 Greek manuscripts. In every age, in every land, in every tribe and village, has been waged the great sexual war between the Private House and the Public House. I have seen a collection of mediaeval English poems, divided into sections such as “Religious Carols,” “Drinking Songs,” and so on; and the section headed, “Poems of Domestic Life” consisted entirely31 (literally, entirely) of the complaints of husbands who were bullied32 by their wives. Though the English was archaic33, the words were in many cases precisely34 the same as those which I have heard in the streets and public houses of Battersea, protests on behalf of an extension of time and talk, protests against the nervous impatience35 and the devouring36 utilitarianism of the female. Such, I say, is the quarrel; it can never be anything but a quarrel; but the aim of all morals and all society is to keep it a lovers’ quarrel.
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1 omnipotence | |
n.全能,万能,无限威力 | |
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2 thrift | |
adj.节约,节俭;n.节俭,节约 | |
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3 miser | |
n.守财奴,吝啬鬼 (adj.miserly) | |
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4 abruptly | |
adv.突然地,出其不意地 | |
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5 inevitable | |
adj.不可避免的,必然发生的 | |
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6 mere | |
adj.纯粹的;仅仅,只不过 | |
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7 touching | |
adj.动人的,使人感伤的 | |
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8 peculiarities | |
n. 特质, 特性, 怪癖, 古怪 | |
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9 civilized | |
a.有教养的,文雅的 | |
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10 strictly | |
adv.严厉地,严格地;严密地 | |
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11 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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12 reptilian | |
adj.(像)爬行动物的;(像)爬虫的;卑躬屈节的;卑鄙的n.两栖动物;卑劣的人 | |
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13 speculations | |
n.投机买卖( speculation的名词复数 );思考;投机活动;推断 | |
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14 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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15 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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16 segregated | |
分开的; 被隔离的 | |
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17 tenacious | |
adj.顽强的,固执的,记忆力强的,粘的 | |
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18 missionary | |
adj.教会的,传教(士)的;n.传教士 | |
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19 flute | |
n.长笛;v.吹笛 | |
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20 conscientious | |
adj.审慎正直的,认真的,本着良心的 | |
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21 quiescent | |
adj.静止的,不活动的,寂静的 | |
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22 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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23 modesty | |
n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
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24 reluctance | |
n.厌恶,讨厌,勉强,不情愿 | |
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25 pompously | |
adv.傲慢地,盛大壮观地;大模大样 | |
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26 wastefulness | |
浪费,挥霍,耗费 | |
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27 counteract | |
vt.对…起反作用,对抗,抵消 | |
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28 parlor | |
n.店铺,营业室;会客室,客厅 | |
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29 carvings | |
n.雕刻( carving的名词复数 );雕刻术;雕刻品;雕刻物 | |
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30 crabbed | |
adj.脾气坏的;易怒的;(指字迹)难辨认的;(字迹等)难辨认的v.捕蟹( crab的过去式和过去分词 ) | |
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31 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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32 bullied | |
adj.被欺负了v.恐吓,威逼( bully的过去式和过去分词 ) | |
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33 archaic | |
adj.(语言、词汇等)古代的,已不通用的 | |
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34 precisely | |
adv.恰好,正好,精确地,细致地 | |
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35 impatience | |
n.不耐烦,急躁 | |
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36 devouring | |
吞没( devour的现在分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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