Thus their obscenity is the expression of their passionate12 love of dragging all things into the light. The avarice13 of their peasants means the independence of their peasants. What the English call their rudeness in the streets is a phase of their social equality. The worried look of their women is connected with the responsibility of their women; and a certain unconscious brutality14 of hurry and gesture in the men is related to their inexhaustible and extraordinary military courage. Of all countries, therefore, France is the worst country for a superficial fool to admire. Let a fool hate France: if the fool loves it he will soon be a knave15. He will certainly admire it, not only for the things that are not creditable, but actually for the things that are not there. He will admire the grace and indolence of the most industrious16 people in the world. He will admire the romance and fantasy of the most determinedly17 respectable and commonplace people in the world. This mistake the Englishman will make if he admires France too hastily; but the mistake that he makes about France will be slight compared with the mistake that he makes about himself. An Englishman who professes18 really to like French realistic novels, really to be at home in a French modern theatre, really to experience no shock on first seeing the savage19 French caricatures, is making a mistake very dangerous for his own sincerity20. He is admiring something he does not understand. He is reaping where he has not sown, and taking up where he has not laid down; he is trying to taste the fruit when he has never toiled21 over the tree. He is trying to pluck the exquisite22 fruit of French cynicism, when he has never tilled the rude but rich soil of French virtue9.
The thing can only be made clear to Englishmen by turning it round. Suppose a Frenchman came out of democratic France to live in England, where the shadow of the great houses still falls everywhere, and where even freedom was, in its origin, aristocratic. If the Frenchman saw our aristocracy and liked it, if he saw our snobbishness24 and liked it, if he set himself to imitate it, we all know what we should feel. We all know that we should feel that that particular Frenchman was a repulsive25 little gnat26. He would be imitating English aristocracy; he would be imitating the English vice7. But he would not even understand the vice he plagiarised: especially he would not understand that the vice is partly a virtue. He would not understand those elements in the English which balance snobbishness and make it human: the great kindness of the English, their hospitality, their unconscious poetry, their sentimental27 conservatism, which really admires the gentry28. The French Royalist sees that the English like their King. But he does not grasp that while it is base to worship a King, it is almost noble to worship a powerless King. The impotence of the Hanoverian Sovereigns has raised the English loyal subject almost to the chivalry29 and dignity of a Jacobite. The Frenchman sees that the English servant is respectful: he does not realise that he is also disrespectful; that there is an English legend of the humorous and faithful servant, who is as much a personality as his master; the Caleb Balderstone, the Sam Weller. He sees that the English do admire a nobleman; he does not allow for the fact that they admire a nobleman most when he does not behave like one. They like a noble to be unconscious and amiable30: the slave may be humble31, but the master must not be proud. The master is Life, as they would like to enjoy it; and among the joys they desire in him there is none which they desire more sincerely than that of generosity32, of throwing money about among mankind, or, to use the noble mediæval word, largesse—the joy of largeness. That is why a cabman tells you are no gentleman if you give him his correct fare. Not only his pocket, but his soul is hurt. You have wounded his ideal. You have defaced his vision of the perfect aristocrat23. All this is really very subtle and elusive33; it is very difficult to separate what is mere34 slavishness from what is a sort of vicarious nobility in the English love of a lord. And no Frenchman could easily grasp it at all. He would think it was mere slavishness; and if he liked it, he would be a slave. So every Englishman must (at first) feel French candour to be mere brutality. And if he likes it, he is a brute35. These national merits must not be understood so easily. It requires long years of plenitude and quiet, the slow growth of great parks, the seasoning36 of oaken beams, the dark enrichment of red wine in cellars and in inns, all the leisure and the life of England through many centuries, to produce at last the generous and genial37 fruit of English snobbishness. And it requires battery and barricade38, songs in the streets, and ragged39 men dead for an idea, to produce and justify40 the terrible flower of French indecency.
When I was in Paris a short time ago, I went with an English friend of mine to an extremely brilliant and rapid succession of French plays, each occupying about twenty minutes. They were all astonishingly effective; but there was one of them which was so effective that my friend and I fought about it outside, and had almost to be separated by the police. It was intended to indicate how men really behaved in a wreck41 or naval42 disaster, how they break down, how they scream, how they fight each other without object and in a mere hatred43 of everything. And then there was added, with all that horrible irony44 which Voltaire began, a scene in which a great statesman made a speech over their bodies, saying that they were all heroes and had died in a fraternal embrace. My friend and I came out of this theatre, and as he had lived long in Paris, he said, like a Frenchman: "What admirable artistic45 arrangement! Is it not exquisite?" "No," I replied, assuming as far as possible the traditional attitude of John Bull in the pictures in Punch—"No, it is not exquisite. Perhaps it is unmeaning; if it is unmeaning I do not mind. But if it has a meaning I know what the meaning is; it is that under all their pageant46 of chivalry men are not only beasts, but even hunted beasts. I do not know much of humanity, especially when humanity talks in French. But I know when a thing is meant to uplift the human soul, and when it is meant to depress it. I know that 'Cyrano de Bergerac' (where the actors talked even quicker) was meant to encourage man. And I know that this was meant to discourage him." "These sentimental and moral views of art," began my friend, but I broke into his words as a light broke into my mind. "Let me say to you," I said, "what Jaurès said to Liebknecht at the Socialist47 Conference: 'You have not died on the barricades48'. You are an Englishman, as I am, and you ought to be as amiable as I am. These people have some right to be terrible in art, for they have been terrible in politics. They may endure mock tortures on the stage; they have seen real tortures in the streets. They have been hurt for the idea of Democracy. They have been hurt for the idea of Catholicism. It is not so utterly49 unnatural50 to them that they should be hurt for the idea of literature. But, by blazes, it is altogether unnatural to me! And the worst thing of all is that I, who am an Englishman, loving comfort, should find comfort in such things as this. The French do not seek comfort here, but rather unrest. This restless people seeks to keep itself in a perpetual agony of the revolutionary mood. Frenchmen, seeking revolution, may find the humiliation51 of humanity inspiring. But God forbid that two pleasure-seeking Englishmen should ever find it pleasant!"
点击收听单词发音
1 cosmopolitan | |
adj.世界性的,全世界的,四海为家的,全球的 | |
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2 sufficiently | |
adv.足够地,充分地 | |
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3 Buddhist | |
adj./n.佛教的,佛教徒 | |
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4 Christian | |
adj.基督教徒的;n.基督教徒 | |
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5 obstinately | |
ad.固执地,顽固地 | |
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6 peculiarities | |
n. 特质, 特性, 怪癖, 古怪 | |
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7 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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8 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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9 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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10 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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11 concealed | |
a.隐藏的,隐蔽的 | |
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12 passionate | |
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的 | |
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13 avarice | |
n.贪婪;贪心 | |
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14 brutality | |
n.野蛮的行为,残忍,野蛮 | |
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15 knave | |
n.流氓;(纸牌中的)杰克 | |
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16 industrious | |
adj.勤劳的,刻苦的,奋发的 | |
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17 determinedly | |
adv.决意地;坚决地,坚定地 | |
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18 professes | |
声称( profess的第三人称单数 ); 宣称; 公开表明; 信奉 | |
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19 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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20 sincerity | |
n.真诚,诚意;真实 | |
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21 toiled | |
长时间或辛苦地工作( toil的过去式和过去分词 ); 艰难缓慢地移动,跋涉 | |
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22 exquisite | |
adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
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23 aristocrat | |
n.贵族,有贵族气派的人,上层人物 | |
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24 snobbishness | |
势利; 势利眼 | |
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25 repulsive | |
adj.排斥的,使人反感的 | |
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26 gnat | |
v.对小事斤斤计较,琐事 | |
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27 sentimental | |
adj.多愁善感的,感伤的 | |
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28 gentry | |
n.绅士阶级,上层阶级 | |
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29 chivalry | |
n.骑士气概,侠义;(男人)对女人彬彬有礼,献殷勤 | |
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30 amiable | |
adj.和蔼可亲的,友善的,亲切的 | |
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31 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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32 generosity | |
n.大度,慷慨,慷慨的行为 | |
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33 elusive | |
adj.难以表达(捉摸)的;令人困惑的;逃避的 | |
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34 mere | |
adj.纯粹的;仅仅,只不过 | |
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35 brute | |
n.野兽,兽性 | |
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36 seasoning | |
n.调味;调味料;增添趣味之物 | |
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37 genial | |
adj.亲切的,和蔼的,愉快的,脾气好的 | |
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38 barricade | |
n.路障,栅栏,障碍;vt.设路障挡住 | |
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39 ragged | |
adj.衣衫褴褛的,粗糙的,刺耳的 | |
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40 justify | |
vt.证明…正当(或有理),为…辩护 | |
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41 wreck | |
n.失事,遇难;沉船;vt.(船等)失事,遇难 | |
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42 naval | |
adj.海军的,军舰的,船的 | |
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43 hatred | |
n.憎恶,憎恨,仇恨 | |
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44 irony | |
n.反语,冷嘲;具有讽刺意味的事,嘲弄 | |
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45 artistic | |
adj.艺术(家)的,美术(家)的;善于艺术创作的 | |
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46 pageant | |
n.壮观的游行;露天历史剧 | |
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47 socialist | |
n.社会主义者;adj.社会主义的 | |
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48 barricades | |
路障,障碍物( barricade的名词复数 ) | |
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49 utterly | |
adv.完全地,绝对地 | |
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50 unnatural | |
adj.不自然的;反常的 | |
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51 humiliation | |
n.羞辱 | |
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