I belong to that class of unhappy people who are not easily infected by crowd excitement. 68Too often I find myself sadly and coldly unmoved in the midst of multitudinous emotion. Few sensations are more disagreeable. The defect is in part temperamental, and in part is due to that intellectual snobbishness8, that fastidious rejection9 of what is easy and obvious, which is one of the melancholy10 consequences of the acquisition of culture. How often one regrets this asceticism11 of the mind! How wistfully sometimes one longs to be able to rid oneself of the habit of rejection and selection, and to enjoy all the dear, obviously luscious12, idiotic13 emotions without an afterthought! And indeed, however much we may admire the Chromatic14 Fantasia of Bach, we all of us have a soft spot somewhere in our minds that is sensitive to “Roses in Picardy.” But the soft spot is surrounded by hard spots; the enjoyment15 is never unmixed with critical disapprobation. The excuses for working up a communal emotion, even communal emotion itself, are rejected as too gross. We turn from them as a c?nobite of the Thebaid would have turned from dancing girls or a steaming dish of tripe16 and onions.
I have before me now a little book, recently arrived from America, which points out the way in which the random17 mob emotion may be systematically18 organized into a 69kind of religion. This volume, The Will of Song (Boni & Liveright, 70 c.), is the joint19 production of Messrs. Harry20 Barnhart and Percy MacKaye. “How are art and social service to be reconciled?... How shall the Hermit21 Soul of the Individual Poet give valid22, spontaneous expression to the Communal Soul of assembled multitudes? How may the surging Tides of Man be sluiced23 in Conduits of Art, without losing their primal24 glory and momentum25?” These questions and many others, involving a great expense of capital letters, are asked by Mr. MacKaye and answered in The Will of Song, which bears the qualifying sub-title, “A Dramatic Service of Community Singing.”
The service is democratically undogmatic. Abstractions, such as Will, Imagination, Joy, Love and Liberty, some of whom are represented in the dramatic performance, not by individuals, but by Group Personages (i.e., choruses), chant about Brotherhood27 in a semi-Biblical phraseology that is almost wholly empty of content. It is all delightfully28 vague and non-committal, like a Cabinet Minister’s speech about the League of Nations, and, like such a speech, leaves behind it a comfortable glow, a noble feeling of uplift. But, like Cabinet Ministers, preachers and all whose profession it is to 70move the people by the emission29 of words, the authors of The Will of Song are well aware that what matters in a popular work of art is not the intellectual content so much as the picturesqueness30 of its form and the emotion with which it is presented. In the staging—if such a term is not irreverent—of their service, Messrs. Barnhart and MacKaye have borrowed from Roman Catholic ritual all its most effective emotion-creators. The darknesses, the illuminations, the chiming bells, the solemn mysterious voices, the choral responses—all these traditional devices have been most scientifically exploited in the Communal Service.
As the final song of the Prelude32 ceases, the assembly hall grows suddenly dark, and the Darkness is filled with fanfare33 of blowing Trumpets34. And now, taking up the trumpets’ refrain, the Orchestra plays an elemental music, suggestive of rain, wind, thunder and the rushing of waters; from behind the raised Central Seat great Flashes of Fire spout35 upward, and while they are flaring37 there rises a Flame Gold Figure, in a cone38 of light, who calls with deep, vibrant39 voice: “Who has risen up from the heart of the people?” Instantaneous, from three portions of the assembly, the Voices of Three Groups, Men, Women and Children, answer from the dark in triple unison40: “I!”
71Even from the cold print one can see that this opening would be extremely effective. But doubts assail41 me. I have a horrid42 suspicion that that elemental music would not sweep me off my feet as it ought to. My fears are justified43 when, looking up the musical programme, I discover that the elemental music is by Langey, and that the orchestral accompaniments that follow are the work of Massenet, Tschaikovsky, Langey once more, Julia Ward36 Howe and Sinding. Alas44! once more one finds oneself the slave of one’s habit of selection and rejection. One would find oneself left out in the cold just because one couldn’t stand Massenet. Those who have seen Sir James Barrie’s latest play, Mary Rose, will perhaps recall the blasts of music which prelude the piece and recur45 at every mystical moment throughout the play. In theory one ought to have mounted on the wings of that music into a serene46 acceptance of Sir James Barrie’s supernatural machinery47; one ought to have been filled by it with deeply religious emotions. In practice, however, one found oneself shrinking with quivering nerves from the poignant48 vulgarity of that Leitmotif, isolated49 by what should have united one with the author and the rest of the audience. The c?nobite would like to eat the tripe and onions, but finds by experiment 72that the smell of the dish makes him feel rather sick.
One must not, however, reject such things as The Will of Song as absolutely and entirely50 bad. They are useful, they are even good, on their own plane and for people who belong to a certain order of the spiritual hierarchy51. The Will of Song, set to elemental music by Massenet and Julia Ward Howe, may be a moving spiritual force for people to whom, shall we say, Wagner means nothing; just as Wagner himself may be of spiritual importance to people belonging to a slightly higher caste, but still incapable52 of understanding or getting any good out of the highest, the transcendent works of art—out of the Mass in D, for example, or Sonata53 Op. 111.
The democratically minded will ask what right we have to say that the Mass in D is better than the works of Julia Ward Howe, what right we have to assign a lower place in the spiritual hierarchy to the admirers of The Will of Song than to the admirers of Beethoven. They will insist that there is no hierarchy at all; that every creature possessing humanity, possessing even life, is as good and as important, by the mere54 fact of that possession, as any other creature. It is not altogether easy to answer these objections. 73The arguments on both sides are ultimately based on conviction and faith. The best one can do to convince the paradoxical democrat26 of the real superiority of the Mass in D over The Will of Song is to point out that, in a sense, one contains the other; that The Will of Song is a part, and a very small part at that, of a great Whole of human experience, to which the Mass in D much more nearly approximates. In The Will of Song, and its “elemental” accompaniment one knows exactly how every effect is obtained; its range of emotional and intellectual experience is extremely limited and perfectly55 familiar. But the range of the Mass in D is enormously much larger; it includes within itself the range of The Will of Song, takes it for granted, so to speak, and reaches out into remoter spheres of experience. It is in a real sense quantitatively56 larger than The Will of Song. To the democrat who believes in majorities this is an argument which must surely prove convincing.
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1 intoxication | |
n.wild excitement;drunkenness;poisoning | |
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2 hymns | |
n.赞美诗,圣歌,颂歌( hymn的名词复数 ) | |
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3 gathering | |
n.集会,聚会,聚集 | |
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4 illuminating | |
a.富于启发性的,有助阐明的 | |
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5 communal | |
adj.公有的,公共的,公社的,公社制的 | |
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6 applied | |
adj.应用的;v.应用,适用 | |
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7 kindled | |
(使某物)燃烧,着火( kindle的过去式和过去分词 ); 激起(感情等); 发亮,放光 | |
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8 snobbishness | |
势利; 势利眼 | |
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9 rejection | |
n.拒绝,被拒,抛弃,被弃 | |
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10 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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11 asceticism | |
n.禁欲主义 | |
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12 luscious | |
adj.美味的;芬芳的;肉感的,引与性欲的 | |
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13 idiotic | |
adj.白痴的 | |
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14 chromatic | |
adj.色彩的,颜色的 | |
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15 enjoyment | |
n.乐趣;享有;享用 | |
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16 tripe | |
n.废话,肚子, 内脏 | |
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17 random | |
adj.随机的;任意的;n.偶然的(或随便的)行动 | |
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18 systematically | |
adv.有系统地 | |
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19 joint | |
adj.联合的,共同的;n.关节,接合处;v.连接,贴合 | |
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20 harry | |
vt.掠夺,蹂躏,使苦恼 | |
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21 hermit | |
n.隐士,修道者;隐居 | |
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22 valid | |
adj.有确实根据的;有效的;正当的,合法的 | |
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23 sluiced | |
v.冲洗( sluice的过去式和过去分词 );(指水)喷涌而出;漂净;给…安装水闸 | |
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24 primal | |
adj.原始的;最重要的 | |
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25 momentum | |
n.动力,冲力,势头;动量 | |
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26 democrat | |
n.民主主义者,民主人士;民主党党员 | |
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27 brotherhood | |
n.兄弟般的关系,手中情谊 | |
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28 delightfully | |
大喜,欣然 | |
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29 emission | |
n.发出物,散发物;发出,散发 | |
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30 picturesqueness | |
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31 herald | |
vt.预示...的来临,预告,宣布,欢迎 | |
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32 prelude | |
n.序言,前兆,序曲 | |
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33 fanfare | |
n.喇叭;号角之声;v.热闹地宣布 | |
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34 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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35 spout | |
v.喷出,涌出;滔滔不绝地讲;n.喷管;水柱 | |
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36 ward | |
n.守卫,监护,病房,行政区,由监护人或法院保护的人(尤指儿童);vt.守护,躲开 | |
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37 flaring | |
a.火焰摇曳的,过份艳丽的 | |
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38 cone | |
n.圆锥体,圆锥形东西,球果 | |
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39 vibrant | |
adj.震颤的,响亮的,充满活力的,精力充沛的,(色彩)鲜明的 | |
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40 unison | |
n.步调一致,行动一致 | |
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41 assail | |
v.猛烈攻击,抨击,痛斥 | |
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42 horrid | |
adj.可怕的;令人惊恐的;恐怖的;极讨厌的 | |
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43 justified | |
a.正当的,有理的 | |
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44 alas | |
int.唉(表示悲伤、忧愁、恐惧等) | |
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45 recur | |
vi.复发,重现,再发生 | |
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46 serene | |
adj. 安详的,宁静的,平静的 | |
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47 machinery | |
n.(总称)机械,机器;机构 | |
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48 poignant | |
adj.令人痛苦的,辛酸的,惨痛的 | |
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49 isolated | |
adj.与世隔绝的 | |
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50 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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51 hierarchy | |
n.等级制度;统治集团,领导层 | |
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52 incapable | |
adj.无能力的,不能做某事的 | |
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53 sonata | |
n.奏鸣曲 | |
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54 mere | |
adj.纯粹的;仅仅,只不过 | |
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55 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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56 quantitatively | |
adv.数量上 | |
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