“People?” he said. “Well, surely all must have been glad of peace when it came; especially when they found, as they must have found, that after all, they — even the once rich — were not living very badly. As to those who had been poor, all through the war, which lasted about two years, their condition had been bettering, in spite of the struggle; and when peace came at last, in a very short time they made great strides towards a decent life. The great difficulty was that the once-poor had such a feeble conception of the real pleasure of life: so to say, they did not ask enough, did not know how to ask enough, from the new state of things. It was perhaps rather a good than an evil thing that the necessity for restoring the wealth destroyed during the war forced them into working at first almost as hard as they had been used to before the Revolution. For all historians are agreed that there never was a war in which there was so much destruction of wares1, and instruments for making them as in this civil war.”
“I am rather surprised at that,” said I.
“Are you? I don’t see why,” said Hammond.
“Why,” I said, “because the party of order would surely look upon the wealth as their own property, no share of which, if they could help it, should go to their slaves, supposing they conquered. And on the other hand, it was just for the possession of that wealth that ‘the rebels’ were fighting, and I should have thought, especially when they saw that they were winning, that they would have been careful to destroy as little as possible of what was so soon to be their own.”
“It was as I have told you, however,” said he. “The party of order, when they recovered from their first cowardice3 of surprise — or, if you please, when they fairly saw that, whatever happened, they would be ruined, fought with great bitterness, and cared little what they did, so long as they injured the enemies who had destroyed the sweets of life for them. As to ‘the rebels,’ I have told you that the outbreak of actual war made them careless of trying to save the wretched scraps4 of wealth that they had. It was a common saying amongst them, Let the country be cleared of everything except valiant5 living men, rather than that we fall into slavery again!”
He sat silently thinking a little while, and then said:
“When the conflict was once really begun, it was seen how little of any value there was in the old world of slavery and inequality. Don’t you see what it means? In the times which you are thinking of, and of which you seem to know so much, there was no hope; nothing but the dull jog of the mill-horse under compulsion of collar and whip; but in that fighting-time that followed, all was hope: ‘the rebels’ at least felt themselves strong enough to build up the world again from its dry bones — and they did it, too!” said the old man, his eyes glittering under his beetling6 brows. He went on: “And their opponents at least and at last learned something about the reality of life, and its sorrows, which they — their class, I mean — had once known nothing of. In short, the two combatants, the workman and the gentleman, between them —”
“Between them,” said I, quickly, “they destroyed commercialism!”
“Yes, yes, yes,” said he; “that is it. Nor could it have been destroyed otherwise; except, perhaps, by the whole of society gradually falling into lower depths, till it should at last reach a condition as rude as barbarism, but lacking both the hope and the pleasures of barbarism. Surely the sharper, shorter remedy was the happiest.”
“Most surely,” said I.
“Yes,” said the old man, “the world was being brought to its second birth; how could that take place without a tragedy? Moreover, think of it. The spirit of the new days, of our days, was to be delight in the life of the world; intense and overweening love of the very skin and surface of the earth on which man dwells, such as a lover has in the fair flesh of the woman he loves; this, I say, was to be the new spirit of the time. All other moods save this had been exhausted7: the unceasing criticism, the boundless8 curiosity in the ways and thoughts of man, which was the mood of the ancient Greek, to whom these things were not so much a means, as an end, was gone past recovery; nor had there been really any shadow of it in the so-called science of the nineteenth century, which, as you must know, was in the main an appendage9 to the commercial system; nay10, not seldom an appendage to the police of that system. In spite of appearances, it was limited and cowardly, because it did not really believe in itself. It was the outcome, as it was the sole relief, of the unhappiness of the period which made life so bitter even to the rich, and which, as you may see with your bodily eyes, the great change has swept away. More akin2 to our way of looking at life was the spirit of the Middle Ages, to whom heaven and the life of the next world was such a reality, that it became to them a part of the life upon the earth; which accordingly they loved and adorned11, in spite of the ascetic12 doctrines13 of their formal creed14, which bade them contemn15 it.
“But that also, with its assured belief in heaven and hell as two countries in which to live, has gone, and now we do, both in word and in deed, believe in the continuous life of the world of men, and as it were, add every day of that common life to the little stock of days which our own mere16 individual experience wins for us: and consequently we are happy. Do you wonder at it? In times past, indeed, men were told to love their kind, to believe in the religion of humanity, and so forth17. But look you, just in the degree that a man had elevation18 of mind and refinement19 enough to be able to value this idea, was he repelled20 by the obvious aspect of the individuals composing the mass which he was to worship; and he could only evade21 that repulsion by making a conventional abstraction of mankind that had little actual or historical relation to the race; which to his eyes was divided into blind tyrants22 on the one hand and apathetic23 degraded slaves on the other. But now, where is the difficulty in accepting the religion of humanity, when the men and women who go to make up humanity are free, happy, and energetic at least, and most commonly beautiful of body also, and surrounded by beautiful things of their own fashioning, and a nature bettered and not worsened by contact with mankind? This is what this age of the world has reserved for us.”
“It seems true,” said I, “or ought to be, if what my eyes have seen is a token of the general life you lead. Can you now tell me anything of your progress after the years of the struggle?”
Said he: “I could easily tell you more than you have time to listen to; but I can at least hint at one of the chief difficulties which had to be met: and that was, that when men began to settle down after the war, and their labour had pretty much filled up the gap in wealth caused by the destruction of that war, a kind of disappointment seemed coming over us, and the prophecies of some of the reactionists of past times seemed as if they would come true, and a dull level of utilitarian24 comfort be the end for a while of our aspirations25 and success. The loss of the competitive spur to exertion26 had not, indeed, done anything to interfere27 with the necessary production of the community, but how if it should make men dull by giving them too much time for thought or idle musing28? But, after all, this dull thunder-cloud only threatened us, and then passed over. Probably, from what I have told you before, you will have a guess at the remedy for such a disaster; remembering always that many of the things which used to be produced — slave-wares for the poor and mere wealth-wasting wares for the rich — ceased to be made. That remedy was, in short, the production of what used to be called art, but which has no name amongst us now, because it has become a necessary part of the labour of every man who produces.”
Said I: “What! had men any time or opportunity for cultivating the fine arts amidst the desperate struggle for life and freedom that you have told me of?”
Said Hammond: “You must not suppose that the new form of art was founded chiefly on the memory of the art of the past; although, strange to say, the civil war was much less destructive of art than of other things, and though what of art existed under the old forms, revived in a wonderful way during the latter part of the struggle, especially as regards music and poetry. The art or work-pleasure, as one ought to call it, of which I am now speaking, sprung up almost spontaneously, it seems, from a kind of instinct amongst people, no longer driven desperately29 to painful and terrible over-work, to do the best they could with the work in hand — to make it excellent of its kind; and when that had gone on for a little, a craving30 for beauty seemed to awaken31 in men’s minds, and they began rudely and awkwardly to ornament32 the wares which they made; and when they had once set to work at that, it soon began to grow. All this was much helped by the abolition33 of the squalor which our immediate34 ancestors put up with so coolly; and by the leisurely35, but not stupid, country-life which now grew (as I told you before) to be common amongst us. Thus at last and by slow degrees we got pleasure into our work; then we became conscious of that pleasure, and cultivated it, and took care that we had our fill of it; and then all was gained, and we were happy. So may it be for ages and ages!”
The old man fell into a reverie, not altogether without melancholy36 I thought; but I would not break it. Suddenly he started, and said: “Well, dear guest, here are come Dick and Clara to fetch you away, and there is an end of my talk; which I daresay you will not be sorry for; the long day is coming to an end, and you will have a pleasant ride back to Hammersmith.”
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1
wares
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| n. 货物, 商品 | |
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akin
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| adj.同族的，类似的 | |
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cowardice
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| n.胆小，怯懦 | |
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scraps
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| 油渣 | |
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valiant
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| adj.勇敢的，英勇的；n.勇士，勇敢的人 | |
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beetling
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| adj.突出的，悬垂的v.快速移动( beetle的现在分词 ) | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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boundless
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| adj.无限的；无边无际的；巨大的 | |
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appendage
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| n.附加物 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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adorned
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| [计]被修饰的 | |
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ascetic
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| adj.禁欲的；严肃的 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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creed
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| n.信条；信念，纲领 | |
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contemn
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| v.蔑视 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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forth
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| adv.向前；向外，往外 | |
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elevation
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| n.高度；海拔；高地；上升；提高 | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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repelled
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| v.击退( repel的过去式和过去分词 )；使厌恶；排斥；推开 | |
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evade
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| vt.逃避，回避；避开，躲避 | |
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tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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apathetic
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| adj.冷漠的，无动于衷的 | |
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utilitarian
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| adj.实用的，功利的 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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exertion
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| n.尽力，努力 | |
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interfere
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| v.(in)干涉，干预；(with)妨碍，打扰 | |
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musing
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| n. 沉思，冥想 adj. 沉思的, 冥想的 动词muse的现在分词形式 | |
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desperately
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| adv.极度渴望地，绝望地，孤注一掷地 | |
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craving
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| n.渴望,热望 | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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abolition
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| n.废除，取消 | |
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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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leisurely
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| adj.悠闲的；从容的，慢慢的 | |
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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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