‘If this monk2 is a Florentine,’ he said to himself; ‘if he is going to remain at Florence, everything must be disclosed.’ He felt that a new crisis had come, but he was not, for all that, too evidently agitated3 to pay his visit to Bardo, and apologise for his previous non-appearance. Tito’s talent for concealment4 was fast being developed into something less neutral. It was still possible — perhaps it might be inevitable5 — for him to accept frankly6 the altered conditions, and avow7 Baldassarre’s existence; but hardly without casting an unpleasant light backward on his original reticence8 as studied equivocation9 in order to avoid the fulfilment of a secretly recognized claim, to say nothing of his quiet settlement of himself and investment of his florins, when, it would be clear, his benefactor’s fate had not been certified10. It was at least provisionally wise to act as if nothing had happened, and for the present he would suspend decisive thought; there was all the night for meditation11, and no one would know the precise moment at which he had received the letter.
So he entered the room on the second storey — where Romola and her father sat among the parchment and the marble, aloof12 from the life of the streets on holidays as well as on common days — with a face only a little less bright than usual, from regret at appearing so late: a regret which wanted no testimony13, since he had given up the sight of the Corso in orcler to express it; and then set himself to throw extra animation14 into the evening, though all the while his consciousness was at work like a machine with complex action, leaving deposits quite distinct from the line of talk; and by the time he descended15 the stone stairs and issued from the grim door in the starlight, his mind had really reached a new stage in its formation of a purpose.
And when, the next day, after he was free from his professional work, he turned up the Via del Cocomero towards the convent of San Marco, his purpose was fully16 shaped. He was going to ascertain17 from Fra Luca precisely18 how much he conjectured19 of the truth, and on what grounds he conjectured it; and, further, how long he was to remain at San Marco. And on that fuller knowledge he hoped to mould a statement which would in any case save him from the necessity of quitting Florence. Tito had never had occasion to fabricate an ingenious lie before: the occasion was come now — the occasion which circumstance never fails to beget20 on tacit falsity; and his ingenuity21 was ready. For he had convinced himself that he was not bound to go in search of Baldassarre. He had once said that on a fair assurance of his father’s existence and whereabout, he would unhesitatingly go after him. But, after all, why was he bound to go? What, looked at closely, was the end of all life, but to extract the utmost sum of pleasure? And was not his own blooming life a promise of incomparably more pleasure, not for himself only, but for others, than the withered22 wintry life of a man who was past the time of keen enjoyment23, and whose ideas had stiffened24 into barren rigidity25?’ Those ideas had all been sown in the fresh soil of Tito’s mind, and were lively germs there: that was the proper order of things — the order of nature, which treats all maturity26 as a mere27 nidus for youth. Baldassarre had done his work, had had his draught28 of life: Tito said it was his turn now.
And the prospect29 was so vague:— ‘I think they are going to take me to Antioch:’ here was a vista30! After a long voyage, to spend months, perhaps years, in a search for which even now there was no guarantee that it would not prove vain: and to leave behind at starting a life of distinction and love: and to find, if he found anything, the old exacting31 companionship which was known by rote32 beforehand. Certainly the gems33 and therefore the florins were, in a sense, Baldassarre’s: in the narrow sense by which the right of possession is determined34 in ordinary affairs; but in that large and more radically35 natural view by which the world belongs to youth and strength, they were rather his who could extract the most pleasure out of them. That, he was conscious, was not the sentiment which the complicated play of human feelings had engendered36 in society. The men around him would expect that he should immediately apply those florins to his benefactor’s rescue. But what was the sentiment of society? — a mere tangle37 of anomalous38 traditions and opinions, which no wise man would take as a guide, except so far as his own comfort was concerned. Not that he cared for the florins save perhaps for Romola’s sake: he would give up the florins readily enough. It was the joy that was due to him and was close to his lips, which he felt he was not bound to thrust away from him and so travel on, thirsting. Any maxims39 that required a man to fling away the good that was needed to make existence sweet, were only the lining40 of human selfishness turned outward: they were made by men who wanted others to sacrifice themselves for their sake. He would rather that Baldassarre should not suffer: he liked no one to suffer; but could any philosophy prove to him that he was bound to care for another’s suffering more than for his own? To do so he must have loved Baldassarre devotedly41, and he did not love him: was that his own fault? Gratitude42! seen closely, it made no valid43 claim: his father’s life would have been dreary44 without him: are we convicted of a debt to men for the pleasures they give themselves?
Having once begun to explain away Baldassarre’s claim, Tito’s thought showed itself as active as a virulent45 acid, eating its rapid way through all the tissues of sentiment. His mind was destitute46 of that dread47 which has been erroneously decried48 as if it were nothing higher than a man’s animal care for his own skin: that awe49 of the Divine Nemesis50 which was felt by religious pagans, and, though it took a more positive form under Christianity, is still felt by the mass of mankind simply as a vague fear at anything which is called wrong-doing. Such terror of the unseen is so far above mere sensual cowardice51 that it will annihilate52 that cowardice: it is the initial recognition of a moral law restraining desire, and checks the hard bold scrutiny53 of imperfect thought into obligations which can never be proved to have any sanctity in the abscnce of feeling. ‘It is good,’ sing the old Eumenides, in Aeschylus, ‘that fear should sit as the guardian54 of the soul, forcing it into wisdom — good that men should carry a threatening shadow in their hearts under the full sunshine; else, how should they learn to revere55 the right?’ That guardianship56 may become needless; but only when all outward law has become needless — only when duty and love have united in one stream and made a common force.
As Tito entered the outer cloister57 of San Marco, and inquired for Fra Luca, there was no shadowy presentiment58 in his mind: he felt himself too cultured and sceptical for that: he had been nurtured59 in contempt for the tales of priests whose impudent60 lives were a proverb, and in erudite familiarity with disputes concerning the Chief Good, which had after all, he considered, left it a matter of taste. Yet fear was a strong element in Tito’s nature — the fear of what he believed or saw was likely to rob him of pleasure: and he had a definite fear that Fra Luca might be the means of driving him from Florence.
‘Fra Luca? ah, he is gone to Fiesole — to the Dominican monastery61 there. He was taken on a litter in the cool of the morning. The poor Brother is very ill. Could you leave a message for him?’
This answer was given by a fra converso, or lay brother, whose accent told plainly that he was a raw contadino, and whose dull glance implied no curiosity.
‘Thanks; my business can wait.’
Tito turned away with a sense of relief. ‘This friar is not likely to live,’ he said to himself. ‘I saw he was worn to a shadow. And at Fiesole there will be nothing to recall me to his mind. Besides, if he should come back, my explanation will serve as well then as now. But I wish I knew what it was that his face recalled to me.’
点击收听单词发音
1 irresolution | |
n.不决断,优柔寡断,犹豫不定 | |
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2 monk | |
n.和尚,僧侣,修道士 | |
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3 agitated | |
adj.被鼓动的,不安的 | |
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4 concealment | |
n.隐藏, 掩盖,隐瞒 | |
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5 inevitable | |
adj.不可避免的,必然发生的 | |
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6 frankly | |
adv.坦白地,直率地;坦率地说 | |
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7 avow | |
v.承认,公开宣称 | |
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8 reticence | |
n.沉默,含蓄 | |
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9 equivocation | |
n.模棱两可的话,含糊话 | |
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10 certified | |
a.经证明合格的;具有证明文件的 | |
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11 meditation | |
n.熟虑,(尤指宗教的)默想,沉思,(pl.)冥想录 | |
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12 aloof | |
adj.远离的;冷淡的,漠不关心的 | |
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13 testimony | |
n.证词;见证,证明 | |
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14 animation | |
n.活泼,兴奋,卡通片/动画片的制作 | |
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15 descended | |
a.为...后裔的,出身于...的 | |
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16 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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17 ascertain | |
vt.发现,确定,查明,弄清 | |
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18 precisely | |
adv.恰好,正好,精确地,细致地 | |
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19 conjectured | |
推测,猜测,猜想( conjecture的过去式和过去分词 ) | |
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20 beget | |
v.引起;产生 | |
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21 ingenuity | |
n.别出心裁;善于发明创造 | |
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22 withered | |
adj. 枯萎的,干瘪的,(人身体的部分器官)因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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23 enjoyment | |
n.乐趣;享有;享用 | |
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24 stiffened | |
加强的 | |
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25 rigidity | |
adj.钢性,坚硬 | |
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26 maturity | |
n.成熟;完成;(支票、债券等)到期 | |
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27 mere | |
adj.纯粹的;仅仅,只不过 | |
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28 draught | |
n.拉,牵引,拖;一网(饮,吸,阵);顿服药量,通风;v.起草,设计 | |
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29 prospect | |
n.前景,前途;景色,视野 | |
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30 vista | |
n.远景,深景,展望,回想 | |
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31 exacting | |
adj.苛求的,要求严格的 | |
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32 rote | |
n.死记硬背,生搬硬套 | |
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33 gems | |
growth; economy; management; and customer satisfaction 增长 | |
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34 determined | |
adj.坚定的;有决心的 | |
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35 radically | |
ad.根本地,本质地 | |
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36 engendered | |
v.产生(某形势或状况),造成,引起( engender的过去式和过去分词 ) | |
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37 tangle | |
n.纠缠;缠结;混乱;v.(使)缠绕;变乱 | |
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38 anomalous | |
adj.反常的;不规则的 | |
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39 maxims | |
n.格言,座右铭( maxim的名词复数 ) | |
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40 lining | |
n.衬里,衬料 | |
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41 devotedly | |
专心地; 恩爱地; 忠实地; 一心一意地 | |
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42 gratitude | |
adj.感激,感谢 | |
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43 valid | |
adj.有确实根据的;有效的;正当的,合法的 | |
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44 dreary | |
adj.令人沮丧的,沉闷的,单调乏味的 | |
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45 virulent | |
adj.有毒的,有恶意的,充满敌意的 | |
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46 destitute | |
adj.缺乏的;穷困的 | |
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47 dread | |
vt.担忧,忧虑;惧怕,不敢;n.担忧,畏惧 | |
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48 decried | |
v.公开反对,谴责( decry的过去式和过去分词 ) | |
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49 awe | |
n.敬畏,惊惧;vt.使敬畏,使惊惧 | |
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50 nemesis | |
n.给以报应者,复仇者,难以对付的敌手 | |
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51 cowardice | |
n.胆小,怯懦 | |
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52 annihilate | |
v.使无效;毁灭;取消 | |
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53 scrutiny | |
n.详细检查,仔细观察 | |
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54 guardian | |
n.监护人;守卫者,保护者 | |
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55 revere | |
vt.尊崇,崇敬,敬畏 | |
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56 guardianship | |
n. 监护, 保护, 守护 | |
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57 cloister | |
n.修道院;v.隐退,使与世隔绝 | |
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58 presentiment | |
n.预感,预觉 | |
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59 nurtured | |
养育( nurture的过去式和过去分词 ); 培育; 滋长; 助长 | |
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60 impudent | |
adj.鲁莽的,卑鄙的,厚颜无耻的 | |
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61 monastery | |
n.修道院,僧院,寺院 | |
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