So many people have written and claimed that their families were the originals of the Forsytes that one has been almost encouraged to believe in the typicality of an imagined species. Manners change and modes evolve, and “Timothy’s on the Bayswater Road” becomes a nest of the unbelievable in all except essentials; we shall not look upon its like again, nor perhaps on such a one as James or Old Jolyon. And yet the figures of Insurance Societies and the utterances10 of Judges reassure11 us daily that our earthly paradise is still a rich preserve, where the wild raiders, Beauty and Passion, come stealing in, filching12 security from beneath our noses. As surely as a dog will bark at a brass13 band, so will the essential Soames in human nature ever rise up uneasily against the dissolution which hovers14 round the folds of ownership.
“Let the dead Past bury its dead” would be a better saying if the Past ever died. The persistence15 of the Past is one of those tragi-comic blessings16 which each new age denies, coming cocksure on to the stage to mouth its claim to a perfect novelty.
But no Age is so new as that! Human Nature, under its changing pretensions17 and clothes, is and ever will be very much of a Forsyte, and might, after all, be a much worse animal.
Looking back on the Victorian era, whose ripeness, decline, and ‘fall-of’ is in some sort pictured in “The Forsyte Saga,” we see now that we have but jumped out of a frying-pan into a fire. It would be difficult to substantiate18 a claim that the case of England was better in 1913 than it was in 1886, when the Forsytes assembled at Old Jolyon’s to celebrate the engagement of June to Philip Bosinney. And in 1920, when again the clan19 gathered to bless the marriage of Fleur with Michael Mont, the state of England is as surely too molten and bankrupt as in the eighties it was too congealed20 and low-percented. If these chronicles had been a really scientific study of transition one would have dwelt probably on such factors as the invention of bicycle, motor-car, and flying-machine; the arrival of a cheap Press; the decline of country life and increase of the towns; the birth of the Cinema. Men are, in fact, quite unable to control their own inventions; they at best develop adaptability21 to the new conditions those inventions create.
But this long tale is no scientific study of a period; it is rather an intimate incarnation of the disturbance22 that Beauty effects in the lives of men.
The figure of Irene, never, as the reader may possibly have observed, present, except through the senses of other characters, is a concretion of disturbing Beauty impinging on a possessive world.
One has noticed that readers, as they wade23 on through the salt waters of the Saga, are inclined more and more to pity Soames, and to think that in doing so they are in revolt against the mood of his creator. Far from it! He, too, pities Soames, the tragedy of whose life is the very simple, uncontrollable tragedy of being unlovable, without quite a thick enough skin to be thoroughly24 unconscious of the fact. Not even Fleur loves Soames as he feels he ought to be loved. But in pitying Soames, readers incline, perhaps, to animus25 against Irene: After all, they think, he wasn’t a bad fellow, it wasn’t his fault; she ought to have forgiven him, and so on!
And, taking sides, they lose perception of the simple truth, which underlies26 the whole story, that where sex attraction is utterly27 and definitely lacking in one partner to a union, no amount of pity, or reason, or duty, or what not, can overcome a repulsion implicit28 in Nature. Whether it ought to, or no, is beside the point; because in fact it never does. And where Irene seems hard and cruel, as in the Bois de Boulogne, or the Goupenor Gallery, she is but wisely realistic — knowing that the least concession29 is the inch which precedes the impossible, the repulsive30 ell.
A criticism one might pass on the last phase of the Saga is the complaint that Irene and Jolyon those rebels against property — claim spiritual property in their son Jon. But it would be hypercriticism, as the tale is told. No father and mother could have let the boy marry Fleur without knowledge of the facts; and the facts determine Jon, not the persuasion31 of his parents. Moreover, Jolyon’s persuasion is not on his own account, but on Irene’s, and Irene’s persuasion becomes a reiterated32: “Don’t think of me, think of yourself!” That Jon, knowing the facts, can realise his mother’s feelings, will hardly with justice be held proof that she is, after all, a Forsyte.
But though the impingement of Beauty and the claims of Freedom on a possessive world are the main prepossessions of the Forsyte Saga, it cannot be absolved33 from the charge of embalming34 the upper-middle class. As the old Egyptians placed around their mummies the necessaries of a future existence, so I have endeavoured to lay beside the, figures of Aunts Ann and Juley and Hester, of Timothy and Swithin, of Old Jolyon and James, and of their sons, that which shall guarantee them a little life here-after, a little balm in the hurried Gilead of a dissolving “Progress.”
If the upper-middle class, with other classes, is destined to “move on” into amorphism, here, pickled in these pages, it lies under glass for strollers in the wide and ill-arranged museum of Letters. Here it rests, preserved in its own juice: The Sense of Property.
1922.
“. . . . . . . . You will answer The slaves are ours . . . . .”
— Merchant of Venice.
TO EDWARD GARNETT
点击收听单词发音
1 saga | |
n.(尤指中世纪北欧海盗的)故事,英雄传奇 | |
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2 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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3 tenacity | |
n.坚韧 | |
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4 heroism | |
n.大无畏精神,英勇 | |
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5 irony | |
n.反语,冷嘲;具有讽刺意味的事,嘲弄 | |
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6 devoid | |
adj.全无的,缺乏的 | |
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7 stature | |
n.(高度)水平,(高度)境界,身高,身材 | |
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8 sagas | |
n.萨迦(尤指古代挪威或冰岛讲述冒险经历和英雄业绩的长篇故事)( saga的名词复数 );(讲述许多年间发生的事情的)长篇故事;一连串的事件(或经历);一连串经历的讲述(或记述) | |
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9 tribal | |
adj.部族的,种族的 | |
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10 utterances | |
n.发声( utterance的名词复数 );说话方式;语调;言论 | |
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11 reassure | |
v.使放心,使消除疑虑 | |
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12 filching | |
v.偷(尤指小的或不贵重的物品)( filch的现在分词 ) | |
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13 brass | |
n.黄铜;黄铜器,铜管乐器 | |
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14 hovers | |
鸟( hover的第三人称单数 ); 靠近(某事物); (人)徘徊; 犹豫 | |
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15 persistence | |
n.坚持,持续,存留 | |
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16 blessings | |
n.(上帝的)祝福( blessing的名词复数 );好事;福分;因祸得福 | |
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17 pretensions | |
自称( pretension的名词复数 ); 自命不凡; 要求; 权力 | |
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18 substantiate | |
v.证实;证明...有根据 | |
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19 clan | |
n.氏族,部落,宗族,家族,宗派 | |
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20 congealed | |
v.使凝结,冻结( congeal的过去式和过去分词 );(指血)凝结 | |
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21 adaptability | |
n.适应性 | |
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22 disturbance | |
n.动乱,骚动;打扰,干扰;(身心)失调 | |
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23 wade | |
v.跋涉,涉水;n.跋涉 | |
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24 thoroughly | |
adv.完全地,彻底地,十足地 | |
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25 animus | |
n.恶意;意图 | |
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26 underlies | |
v.位于或存在于(某物)之下( underlie的第三人称单数 );构成…的基础(或起因),引起 | |
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27 utterly | |
adv.完全地,绝对地 | |
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28 implicit | |
a.暗示的,含蓄的,不明晰的,绝对的 | |
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29 concession | |
n.让步,妥协;特许(权) | |
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30 repulsive | |
adj.排斥的,使人反感的 | |
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31 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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32 reiterated | |
反复地说,重申( reiterate的过去式和过去分词 ) | |
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33 absolved | |
宣告…无罪,赦免…的罪行,宽恕…的罪行( absolve的过去式和过去分词 ); 不受责难,免除责任 [义务] ,开脱(罪责) | |
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34 embalming | |
v.保存(尸体)不腐( embalm的现在分词 );使不被遗忘;使充满香气 | |
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