Of course, all this secrecy10 about Christmas is merely sentimental11 and ceremonial; if you do not like what is sentimental and ceremonial, do not celebrate Christmas at all. You will not be punished if you don't; also, since we are no longer ruled by those sturdy Puritans who won for us civil and religious liberty, you will not even be punished if you do. But I cannot understand why any one should bother about a ceremonial except ceremonially. If a thing only exists in order to be graceful12, do it gracefully13 or do not do it. If a thing only exists as something professing14 to be solemn, do it solemnly or do not do it. There is no sense in doing it slouchingly; nor is there even any liberty. I can understand the man who takes off his hat to a lady because it is the customary symbol. I can understand him, I say; in fact, I know him quite intimately. I can also understand the man who refuses to take off his hat to a lady, like the old Quakers, because he thinks that a symbol is superstition15. But what point would there be in so performing an arbitrary form of respect that it was not a form of respect? We respect the gentleman who takes off his hat to the lady; we respect the fanatic16 who will not take off his hat to the lady. But what should we think of the man who kept his hands in his pockets and asked the lady to take his hat off for him because he felt tired?
This is combining insolence17 and superstition; and the modern world is full of the strange combination. There is no mark of the immense weak-mindedness of modernity that is more striking than this general disposition18 to keep up old forms, but to keep them up informally and feebly. Why take something which was only meant to be respectful and preserve it disrespectfully? Why take something which you could easily abolish as a superstition and carefully perpetuate19 it as a bore? There have been many instances of this half-witted compromise. Was it not true, for instance, that the other day some mad American was trying to buy Glastonbury Abbey and transfer it stone by stone to America? Such things are not only illogical, but idiotic21. There is no particular reason why a pushing American financier should pay respect to Glastonbury Abbey at all. But if he is to pay respect to Glastonbury Abbey, he must pay respect to Glastonbury. If it is a matter of sentiment, why should he spoil the scene? If it is not a matter of sentiment, why should he ever have visited the scene? To call this kind of thing Vandalism is a very inadequate22 and unfair description. The Vandals were very sensible people. They did not believe in a religion, and so they insulted it; they did not see any use for certain buildings, and so they knocked them down. But they were not such fools as to encumber23 their march with the fragments of the edifice24 they had themselves spoilt. They were at least superior to the modern American mode of reasoning. They did not desecrate25 the stones because they held them sacred.
Another instance of the same illogicality I observed the other day at some kind of "At Home." I saw what appeared to be a human being dressed in a black evening-coat, black dress-waistcoat, and black dress-trousers, but with a shirt-front made of Jaegar wool. What can be the sense of this sort of thing? If a man thinks hygiene26 more important than convention (a selfish and heathen view, for the beasts that perish are more hygienic than man, and man is only above them because he is more conventional), if, I say, a man thinks that hygiene is more important than convention, what on earth is there to oblige him to wear a shirt-front at all? But to take a costume of which the only conceivable cause or advantage is that it is a sort of uniform, and then not wear it in the uniform way—this is to be neither a Bohemian nor a gentleman. It is a foolish affectation, I think, in an English officer of the Life Guards never to wear his uniform if he can help it. But it would be more foolish still if he showed himself about town in a scarlet27 coat and a Jaeger breast-plate. It is the custom nowadays to have Ritual Commissions and Ritual Reports to make rather unmeaning compromises in the ceremonial of the Church of England. So perhaps we shall have an ecclesiastical compromise by which all the Bishops28 shall wear Jaeger copes and Jaeger mitres. Similarly the King might insist on having a Jaeger crown. But I do not think he will, for he understands the logic20 of the matter better than that. The modern monarch29, like a reasonable fellow, wears his crown as seldom as he can; but if he does it at all, then the only point of a crown is that it is a crown. So let me assure the unknown gentleman in the woollen vesture that the only point of a white shirt-front is that it is a white shirt-front. Stiffness may be its impossible defect; but it is certainly its only possible merit.
Let us be consistent, therefore, about Christmas, and either keep customs or not keep them. If you do not like sentiment and symbolism, you do not like Christmas; go away and celebrate something else; I should suggest the birthday of Mr. M'Cabe. No doubt you could have a sort of scientific Christmas with a hygienic pudding and highly instructive presents stuffed into a Jaeger stocking; go and have it then. If you like those things, doubtless you are a good sort of fellow, and your intentions are excellent. I have no doubt that you are really interested in humanity; but I cannot think that humanity will ever be much interested in you. Humanity is unhygienic from its very nature and beginning. It is so much an exception in Nature that the laws of Nature really mean nothing to it. Now Christmas is attacked also on the humanitarian30 ground. Ouida called it a feast of slaughter31 and gluttony. Mr. Shaw suggested that it was invented by poulterers. That should be considered before it becomes more considerable.
I do not know whether an animal killed at Christmas has had a better or a worse time than it would have had if there had been no Christmas or no Christmas dinners. But I do know that the fighting and suffering brotherhood32 to which I belong and owe everything, Mankind, would have a much worse time if there were no such thing as Christmas or Christmas dinners. Whether the turkey which Scrooge gave to Bob Cratchit had experienced a lovelier or more melancholy33 career than that of less attractive turkeys is a subject upon which I cannot even conjecture34. But that Scrooge was better for giving the turkey and Cratchit happier for getting it I know as two facts, as I know that I have two feet. What life and death may be to a turkey is not my business; but the soul of Scrooge and the body of Cratchit are my business. Nothing shall induce me to darken human homes, to destroy human festivities, to insult human gifts and human benefactions for the sake of some hypothetical knowledge which Nature curtained from our eyes. We men and women are all in the same boat, upon a stormy sea. We owe to each other a terrible and tragic35 loyalty36. If we catch sharks for food, let them be killed most mercifully; let any one who likes love the sharks, and pet the sharks, and tie ribbons round their necks and give them sugar and teach them to dance. But if once a man suggests that a shark is to be valued against a sailor, or that the poor shark might be permitted to bite off a nigger's leg occasionally; then I would court-martial the man—he is a traitor37 to the ship.
And while I take this view of humanitarianism38 of the anti-Christmas kind, it is cogent39 to say that I am a strong anti-vivisectionist. That is, if there is any vivisection, I am against it. I am against the cutting-up of conscious dogs for the same reason that I am in favour of the eating of dead turkeys. The connection may not be obvious; but that is because of the strangely unhealthy condition of modern thought. I am against cruel vivisection as I am against a cruel anti-Christmas asceticism40, because they both involve the upsetting of existing fellowships and the shocking of normal good feelings for the sake of something that is intellectual, fanciful, and remote. It is not a human thing, it is not a humane41 thing, when you see a poor woman staring hungrily at a bloater, to think, not of the obvious feelings of the woman, but of the unimaginable feelings of the deceased bloater. Similarly, it is not human, it is not humane, when you look at a dog to think about what theoretic discoveries you might possibly make if you were allowed to bore a hole in his head. Both the humanitarians42' fancy about the feelings concealed43 inside the bloater, and the vivisectionists' fancy about the knowledge concealed inside the dog, are unhealthy fancies, because they upset a human sanity44 that is certain for the sake of something that is of necessity uncertain. The vivisectionist, for the sake of doing something that may or may not be useful, does something that certainly is horrible. The anti-Christmas humanitarian, in seeking to have a sympathy with a turkey which no man can have with a turkey, loses the sympathy he has already with the happiness of millions of the poor.
It is not uncommon45 nowadays for the insane extremes in reality to meet. Thus I have always felt that brutal47 Imperialism48 and Tolstoian non-resistance were not only not opposite, but were the same thing. They are the same contemptible49 thought that conquest cannot be resisted, looked at from the two standpoints of the conqueror50 and the conquered. Thus again teetotalism and the really degraded gin-selling and dram-drinking have exactly the same moral philosophy. They are both based on the idea that fermented51 liquor is not a drink, but a drug. But I am specially6 certain that the extreme of vegetarian52 humanity is, as I have said, akin53 to the extreme of scientific cruelty—they both permit a dubious54 speculation55 to interfere56 with their ordinary charity. The sound moral rule in such matters as vivisection always presents itself to me in this way. There is no ethical57 necessity more essential and vital than this: that casuistical exceptions, though admitted, should be admitted as exceptions. And it follows from this, I think, that, though we may do a horrid58 thing in a horrid situation, we must be quite certain that we actually and already are in that situation. Thus, all sane46 moralists admit that one may sometimes tell a lie; but no sane moralist would approve of telling a little boy to practise telling lies, in case he might one day have to tell a justifiable59 one. Thus, morality has often justified60 shooting a robber or a burglar. But it would not justify61 going into the village Sunday school and shooting all the little boys who looked as if they might grow up into burglars. The need may arise; but the need must have arisen. It seems to me quite clear that if you step across this limit you step off a precipice62.
Now, whether torturing an animal is or is not an immoral63 thing, it is, at least, a dreadful thing. It belongs to the order of exceptional and even desperate acts. Except for some extraordinary reason I would not grievously hurt an animal; with an extraordinary reason I would grievously hurt him. If (for example) a mad elephant were pursuing me and my family, and I could only shoot him so that he would die in agony, he would have to die in agony. But the elephant would be there. I would not do it to a hypothetical elephant. Now, it always seems to me that this is the weak point in the ordinary vivisectionist argument, "Suppose your wife were dying." Vivisection is not done by a man whose wife is dying. If it were it might be lifted to the level of the moment, as would be lying or stealing bread, or any other ugly action. But this ugly action is done in cold blood, at leisure, by men who are not sure that it will be of any use to anybody—men of whom the most that can be said is that they may conceivably make the beginnings of some discovery which may perhaps save the life of some one else's wife in some remote future. That is too cold and distant to rob an act of its immediate64 horror. That is like training the child to tell lies for the sake of some great dilemma65 that may never come to him. You are doing a cruel thing, but not with enough passion to make it a kindly66 one.
So much for why I am an anti-vivisectionist; and I should like to say, in conclusion, that all other anti-vivisectionists of my acquaintance weaken their case infinitely67 by forming this attack on a scientific speciality in which the human heart is commonly on their side, with attacks upon universal human customs in which the human heart is not at all on their side. I have heard humanitarians, for instance, speak of vivisection and field sports as if they were the same kind of thing. The difference seems to me simple and enormous. In sport a man goes into a wood and mixes with the existing life of that wood; becomes a destroyer only in the simple and healthy sense in which all the creatures are destroyers; becomes for one moment to them what they are to him—another animal. In vivisection a man takes a simpler creature and subjects it to subtleties68 which no one but man could inflict69 on him, and for which man is therefore gravely and terribly responsible.
Meanwhile, it remains70 true that I shall eat a great deal of turkey this Christmas; and it is not in the least true (as the vegetarians71 say) that I shall do it because I do not realise what I am doing, or because I do what I know is wrong, or that I do it with shame or doubt or a fundamental unrest of conscience. In one sense I know quite well what I am doing; in another sense I know quite well that I know not what I do. Scrooge and the Cratchits and I are, as I have said, all in one boat; the turkey and I are, to say the most of it, ships that pass in the night, and greet each other in passing. I wish him well; but it is really practically impossible to discover whether I treat him well. I can avoid, and I do avoid with horror, all special and artificial tormenting72 of him, sticking pins in him for fun or sticking knives in him for scientific investigation73. But whether by feeding him slowly and killing74 him quickly for the needs of my brethren, I have improved in his own solemn eyes his own strange and separate destiny, whether I have made him in the sight of God a slave or a martyr75, or one whom the gods love and who die young—that is far more removed from my possibilities of knowledge than the most abstruse76 intricacies of mysticism or theology. A turkey is more occult and awful than all the angels and archangels In so far as God has partly revealed to us an angelic world, he has partly told us what an angel means. But God has never told us what a turkey means. And if you go and stare at a live turkey for an hour or two, you will find by the end of it that the enigma77 has rather increased than diminished.
The End
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1
abruptly
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| adv.突然地，出其不意地 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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festive
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| adj.欢宴的，节日的 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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lamenting
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| adj.悲伤的，悲哀的v.（为…）哀悼，痛哭，悲伤( lament的现在分词 ) | |
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anticipation
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| n.预期，预料，期望 | |
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protrude
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| v.使突出，伸出，突出 | |
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secrecy
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| n.秘密，保密，隐蔽 | |
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sentimental
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| adj.多愁善感的，感伤的 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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gracefully
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| ad.大大方方地；优美地 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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superstition
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| n.迷信，迷信行为 | |
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fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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perpetuate
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| v.使永存，使永记不忘 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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idiotic
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| adj.白痴的 | |
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inadequate
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| adj.(for,to)不充足的，不适当的 | |
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encumber
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| v.阻碍行动，妨碍，堆满 | |
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edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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desecrate
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| v.供俗用，亵渎，污辱 | |
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hygiene
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| n.健康法，卫生学 （a.hygienic） | |
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scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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humanitarian
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| n.人道主义者，博爱者，基督凡人论者 | |
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slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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conjecture
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| n./v.推测，猜测 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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loyalty
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| n.忠诚，忠心 | |
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traitor
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| n.叛徒，卖国贼 | |
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humanitarianism
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| n.博爱主义；人道主义；基督凡人论 | |
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cogent
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| adj.强有力的，有说服力的 | |
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asceticism
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| n.禁欲主义 | |
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humane
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| adj.人道的，富有同情心的 | |
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humanitarians
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| n.慈善家( humanitarian的名词复数 ) | |
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concealed
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| a.隐藏的，隐蔽的 | |
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sanity
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| n.心智健全，神智正常，判断正确 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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imperialism
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| n.帝国主义，帝国主义政策 | |
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contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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conqueror
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| n.征服者，胜利者 | |
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fermented
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| v.（使）发酵( ferment的过去式和过去分词 )；（使）激动；骚动；骚扰 | |
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vegetarian
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| n.素食者；adj.素食的 | |
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akin
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| adj.同族的，类似的 | |
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dubious
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| adj.怀疑的，无把握的；有问题的，靠不住的 | |
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speculation
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| n.思索，沉思；猜测；投机 | |
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interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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ethical
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| adj.伦理的，道德的，合乎道德的 | |
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horrid
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| adj.可怕的；令人惊恐的；恐怖的；极讨厌的 | |
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justifiable
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| adj.有理由的，无可非议的 | |
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justified
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| a.正当的，有理的 | |
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justify
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| vt.证明…正当(或有理)，为…辩护 | |
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precipice
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| n.悬崖，危急的处境 | |
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immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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dilemma
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| n.困境，进退两难的局面 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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infinitely
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| adv.无限地，无穷地 | |
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subtleties
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| 细微( subtlety的名词复数 )； 精细； 巧妙； 细微的差别等 | |
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inflict
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| vt.(on)把…强加给，使遭受，使承担 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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vegetarians
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| n.吃素的人( vegetarian的名词复数 )；素食者；素食主义者；食草动物 | |
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tormenting
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| 使痛苦的，使苦恼的 | |
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investigation
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| n.调查，调查研究 | |
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killing
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| n.巨额利润；突然赚大钱，发大财 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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abstruse
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| adj.深奥的，难解的 | |
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enigma
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| n.谜，谜一样的人或事 | |
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