If a man were to come back from the past and watch the modern world into which he had tumbled he would note any number of things that would, I am certain, intoxicate4 him with wonder and delight. Just as one is intoxicated5 with wonder and delight on landing in youth upon the quays6 of a foreign port for the first time—that is, if the foreign port is well governed, for there is no wonder or delight either in barbarism or in decay. Such a man would be perpetually running to telephones, those curious toys, and marvelling7 at cinematographs and rejoicing in express trains and clear print and big guns and phonographs; he couldn’t help it. Motor-cars moving by themselves would fill him with magic—but he would bitterly mislike certain absences, and he would complain that half a dozen things were very wrong with the world. So many men free and yet owning nothing—so much the greater part of men free and yet owning nothing—would seem to him a monstrous8 and perilous9 thing. The exact and mechanical accuracy that clocks and railways have made would offend him; he would see it as a disease wearing out men’s nerves. The modern arguments all in a circle round and round the old insoluble problems would bore him dreadfully, and still more perhaps the fresh discoveries every week of principles and plain truths as old as the Mediterranean—but nothing surely would astonish[40] him or grieve him or frighten him more than the absence of topsy-turvydom without some recurrent breath of which the soul of man perishes.
And why? There is a question you may ask some time before it will be answered. One thing is sure, though the sureness of it reposes10 on some base we cannot see: in the proportion that men are secure of their philosophy and social scheme, in that proportion they must in some fixed11 manner turn it upside down from time to time for their delight and show it on a stage or enact12 it in a religious ritual with all its rules reversed and the whole thing wrong way about. They have always done this in healthy States, and if ever our State gets healthy they will begin to do it again. It is a human craving13, an intense craving—but why, it would be a business to say.
It must not be imagined that the craving or the expression of it has passed from us to-day. They have no more passed from us than the desire for property or for the tilling of the land. But their corporate14 character is broken up, they appear sporadically15 in individuals only, and are therefore often evil. They appear in the irony16 which is an increasing feature of our letters, in mad freaks and outbreaks for which men strained beyond bearing are punished, and they appear in fantastic prophecies of a changed world.
One sees that craving for a burst of misrule in quite unexpected enthusiasms for things remote[41] from our lives, in great senseless mobs furious about minor17 things—the minor actions of a campaign or the minor details of law-making—in the public clamour about the misfortunes of some foreign prisoner or the politics of some alien State. One sees it in the men who suddenly start rules of life based on some careful negation18 of what all around them do, in the leaders and teachers who first note exactly what nearly all their fellow-beings eat or drink or wear, and then most loudly proclaim salvation19 to lie in not eating, drinking, or wearing these obviously necessary things. The neighbours stare! And no wonder—for private Saturnalia are dangerously near to vice20 in the sane21, in the weak to insanity22.
But true Saturnalia, public Saturnalia, were healthy because they were corporate. Custom and religion had dug a sort of channel into which all that emotion could commonly run, and in midwinter, when it had long been very dark, the mischiefs23, the comic spirits came out of the woods and for some days possessed24 the souls of men, and these, by that possession, were purged25 and freed. So it was for hundreds upon hundreds of years—until quite the modern time. Why have we lost it, and how long must we wait for it to return?
When the relations of slave and master seemed as obvious and necessary as seem to us (let us say) the reading of a daily paper or the taking of a train, yet the obvious and necessary routine was[42] broken in midwinter, the slave was the master for a moment and the master a slave.
When the ritual of the Church was as much a commonplace as the ritual of social life is to us to-day, there was a season (it was this season between Christmas and the Epiphany) when the dead weight of order was lifted and a boy was dressed as a bishop26 or a donkey was put to chaunt the office, and the people sang:—
Plebs autem respondet:
Hé sire Ane, ho! Chantez!
Vous aurez du foin assez
Et de l’avoine à manger!
When the awful authority of civil and hereditary27 powers was unquestioned they yet set up in English halls Lords of Misrule who governed that season. The Inns of Court, I believe, delighted in them, and certainly till quite late in the seventeenth century the peasantry of the villages.
It has gone. It will return. During its absence (and may that absence not be much prolonged) perhaps one can see its nature the more clearly because one sees it from the outside and as a distant though a desired thing. Perhaps we, living in a very unreasonable28 age, when realities are forgotten and imaginaries preferred, when we solemnly reiterate29 impossibilities, affirm our faith in scientific guesswork and our doubts upon the plain rules of arithmetic, can understand why our much more reasonable fathers thirsted for and obtained these feasts of unreason.[43] It seems to have been a little like the natural craving for temporary oblivion (sleep—a chaos) once in every day; a sort of bath in that muddle30 or nothingness out of which the world was made. Equality, which lies at the base of society, was brought to surface by a paradox31 and shown at large. Intensity32 of conviction and of organisation33 took refuge in the relief of a momentary—and not meant—denial of that conviction and organisation, and the whole of society collectively expanded its soul by one collective foolery at high pressure, as does the healthy individual by one good farce34 or peal35 of laughter when occasion serves.
How the Saturnalia will return (as return they will) no one can say. The seeds of reaction from the tangle36 of the modern world lie all around in the customs and the demands of the populace: but seeds are never known or perceived till they have sprouted37. Sometimes one catches the echo of the return in a chance jest; especially if it be a cabman’s. Sometimes in a solemn hoax38 largely indulged in by many poor men against one richer than themselves. Sometimes in the voluntary humour and cynical39 goodness of heart of a powerful or wealthy man exposing the illusions of his kind.
Anyhow, one way or another, sooner or later, the Saturnalia will return; may it be sooner rather than later, and at the latest not later than 1938, when so many of us will be so very old.
[44]For my part I shall look for the first signs in the provinces of rich and riotous40 blood as on the Border (and especially just north of it) or in Flanders, or, better still, in Burgundy from Nuits and Beaune northward41 and eastward42. I have especially great hopes of the town of Dijon.
点击收听单词发音
1 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
参考例句: |
|
|
2 thereby | |
adv.因此,从而 | |
参考例句: |
|
|
3 thoroughly | |
adv.完全地,彻底地,十足地 | |
参考例句: |
|
|
4 intoxicate | |
vt.使喝醉,使陶醉,使欣喜若狂 | |
参考例句: |
|
|
5 intoxicated | |
喝醉的,极其兴奋的 | |
参考例句: |
|
|
6 quays | |
码头( quay的名词复数 ) | |
参考例句: |
|
|
7 marvelling | |
v.惊奇,对…感到惊奇( marvel的现在分词 ) | |
参考例句: |
|
|
8 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
参考例句: |
|
|
9 perilous | |
adj.危险的,冒险的 | |
参考例句: |
|
|
10 reposes | |
v.将(手臂等)靠在某人(某物)上( repose的第三人称单数 ) | |
参考例句: |
|
|
11 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
参考例句: |
|
|
12 enact | |
vt.制定(法律);上演,扮演 | |
参考例句: |
|
|
13 craving | |
n.渴望,热望 | |
参考例句: |
|
|
14 corporate | |
adj.共同的,全体的;公司的,企业的 | |
参考例句: |
|
|
15 sporadically | |
adv.偶发地,零星地 | |
参考例句: |
|
|
16 irony | |
n.反语,冷嘲;具有讽刺意味的事,嘲弄 | |
参考例句: |
|
|
17 minor | |
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修 | |
参考例句: |
|
|
18 negation | |
n.否定;否认 | |
参考例句: |
|
|
19 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
参考例句: |
|
|
20 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
参考例句: |
|
|
21 sane | |
adj.心智健全的,神志清醒的,明智的,稳健的 | |
参考例句: |
|
|
22 insanity | |
n.疯狂,精神错乱;极端的愚蠢,荒唐 | |
参考例句: |
|
|
23 mischiefs | |
损害( mischief的名词复数 ); 危害; 胡闹; 调皮捣蛋的人 | |
参考例句: |
|
|
24 possessed | |
adj.疯狂的;拥有的,占有的 | |
参考例句: |
|
|
25 purged | |
清除(政敌等)( purge的过去式和过去分词 ); 涤除(罪恶等); 净化(心灵、风气等); 消除(错事等)的不良影响 | |
参考例句: |
|
|
26 bishop | |
n.主教,(国际象棋)象 | |
参考例句: |
|
|
27 hereditary | |
adj.遗传的,遗传性的,可继承的,世袭的 | |
参考例句: |
|
|
28 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
参考例句: |
|
|
29 reiterate | |
v.重申,反复地说 | |
参考例句: |
|
|
30 muddle | |
n.困惑,混浊状态;vt.使混乱,使糊涂,使惊呆;vi.胡乱应付,混乱 | |
参考例句: |
|
|
31 paradox | |
n.似乎矛盾却正确的说法;自相矛盾的人(物) | |
参考例句: |
|
|
32 intensity | |
n.强烈,剧烈;强度;烈度 | |
参考例句: |
|
|
33 organisation | |
n.组织,安排,团体,有机休 | |
参考例句: |
|
|
34 farce | |
n.闹剧,笑剧,滑稽戏;胡闹 | |
参考例句: |
|
|
35 peal | |
n.钟声;v.鸣响 | |
参考例句: |
|
|
36 tangle | |
n.纠缠;缠结;混乱;v.(使)缠绕;变乱 | |
参考例句: |
|
|
37 sprouted | |
v.发芽( sprout的过去式和过去分词 );抽芽;出现;(使)涌现出 | |
参考例句: |
|
|
38 hoax | |
v.欺骗,哄骗,愚弄;n.愚弄人,恶作剧 | |
参考例句: |
|
|
39 cynical | |
adj.(对人性或动机)怀疑的,不信世道向善的 | |
参考例句: |
|
|
40 riotous | |
adj.骚乱的;狂欢的 | |
参考例句: |
|
|
41 northward | |
adv.向北;n.北方的地区 | |
参考例句: |
|
|
42 eastward | |
adv.向东;adj.向东的;n.东方,东部 | |
参考例句: |
|
|
欢迎访问英文小说网 |