What are the conspicuous20 tragic21 elements in human nature?
The bitterest tragic element in life to be derived22 from an intellectual source is the belief in a brute23 Fate or Destiny; the belief that the order of nature and events is controlled by a law not adapted to man, nor man to that, but which holds on its way to the end, serving him if his wishes chance to lie in the same course, — crushing him if his wishes lie contrary to it, — and heedless whether it serves or crushes him. This is the terrible idea that lies at the foundation of the old Greek tragedy, and makes the;oEdipus and Antigone and Orestes objects of such hopeless commiseration24. They must perish, and there is no over-god to stop or to mollify this hideous25 enginery that grinds and thunders, and takes them up into its terrific system. The same idea makes the paralyzing terror with which the East Indian mythology26 haunts the imagination. The same thought is the predestination of the Turk. And universally in uneducated and unreflecting persons, on whom too the religious sentiment exerts little force, we discover traits of the same superstition27; ‘if you baulk water, you will be drowned the next time:’ ‘if you count ten stars, you will fall down dead:’ ‘if you spill the salt;’ ‘if your fork sticks upright in the floor;’ ‘if you say the Lord’s prayer backwards;’ — and so on, a several penalty, nowise grounded in the nature of the thing, but on an arbitrary will. But this terror of contravening29 an unascertained and unascertainable will, cannot coexist with reflection: it disappears with civilization, and can no more be reproduced than the fear of ghosts after childhood. It is discriminated30 from the doctrine31 of Philosophical32 Necessity herein: that the last is an Optimism, and therefore the suffering individual finds his good consulted in the good of all, of which he is a part. But in Destiny, it is not the good of the whole or the best will that is enacted33, but only one particular will. Destiny properly is not a will at all, but an immense whim34; and this is the only ground of terror and despair in the rational mind, and of tragedy in literature. Hence the antique tragedy, which was founded on this faith, can never be reproduced.
But after the reason and faith have introduced a better public and private tradition, the tragic element is somewhat circumscribed35. There must always remain, however, the hindrance36 of our private satisfaction by the laws of the world. The law which establishes nature and the human race, continually thwarts37 the will of ignorant individuals, and this in the particulars of disease, want, insecurity, and disunion.
But the essence of tragedy does not seem to me to lie in any list of particular evils. After we have enumerated38 famine, fever, inaptitude, mutilation, rack, madness, and loss of friends, we have not yet included the proper tragic element, which is Terror, and which does not respect definite evils but indefinite; an ominous39 spirit which haunts the afternoon and the night, idleness and solitude40. A low haggard sprite sits by our side “casting the fashion of uncertain evils,” — a sinister41 presentiment42, a power of the imagination to dislocate things orderly and cheerful, and show them in startling disarray43. Hark! what sounds on the night wind, the cry of Murder in that friendly house: see these marks of stamping feet, of hidden riot. The whisper overheard, the detected glance, the glare of malignity44, ungrounded fears, suspicions, half-knowledge, and mistakes darken the brow and chill the heart of men. And accordingly it is natures not clear, not of quick and steady perceptions, but imperfect characters from which somewhat is hidden that all others see, who suffer most from these causes. In those persons who move the profoundest pity, tragedy seems to consist in temperament, not in events. There are people who have an appetite for grief, pleasure is not strong enough and they crave45 pain, mithridatic stomachs which must be fed on poisoned bread, natures so doomed46 that no prosperity can soothe47 their ragged48 and dishevelled desolation. They mis-hear and mis-behold, they suspect and dread49. They handle every nettle50 and ivy51 in the hedge, and tread on every snake in the meadow.
“Come bad chance,
And we add to it our strength,
And we teach it art and length,
Itself o’er us to advance.”
Frankly52 then it is necessary to say that all sorrow dwells in a low region. It is superficial; for the most part fantastic, or in the appearance and not in things. Tragedy is in the eye of the observer, and not in the heart of the sufferer. It looks like an insupportable load under which earth moans aloud, but analyze53 it; it is not I, it is not you, it is always another person who is tormented54. If a man says, lo I suffer, — it is apparent that he suffers not, for grief is dumb. It is so distributed as not to destroy. That which would rend55 you, falls on tougher textures56. That which seems intolerable reproach or bereavement57, does not take from the accused or bereaved58 man or woman appetite or sleep. Some men are above grief, and some below it. Few are capable of love. In phlegmatic59 natures calamity is unaffecting, in shallow natures it is rhetorical. Tragedy must be somewhat which I can respect. A querulous habit is not tragedy. A panic such as frequently in ancient or savage60 nations put a troop or an army to flight without an enemy; a fear of ghosts; a terror of freezing to death that seizes a man in a winter midnight on the moors61; a fright at uncertain sounds heard by a family at night in the cellar or on the stairs; are terrors that make the knees knock and the teeth chatter62, but are no tragedy, any more than sea-sickness, which may also destroy life. It is full of illusion. As it comes, it has its support. The most exposed classes, soldiers, sailors, paupers63, are nowise destitute64 of animal spirits. The spirit is true to itself, and finds its own support in any condition, learns to live in what is called calamity, as easily as in what is called felicity, as the frailest65 glass-bell will support a weight of a thousand pounds of water at the bottom of a river or sea, if filled with the same.
A man should not commit his tranquillity66 to things, but should keep as much as possible the reins67 in his own hands, rarely giving way to extreme emotion of joy or grief. It is observed that the earliest works of the art of sculpture are countenances68 of sublime69 tranquillity. The Egyptian sphinxes, which sit today as they sat when the Greek came and saw them and departed, and when the Roman came and saw them and departed, and as they will still sit when the Turk, the Frenchman, and the Englishman, who visit them now, shall have passed by, “with their stony70 eyes fixed71 on the East and on the Nile,” have countenances expressive72 of complacency and repose73, an expression of health, deserving their longevity74, and verifying the primeval sentence of history on the permanency of that people; “Their strength is to sit still.” To this architectural stability of the human form, the Greek genius added an ideal beauty, without disturbing the seals of serenity75; permitting no violence of mirth, or wrath76, or suffering. This was true to human nature. For, in life, actions are few, opinions even few, prayers few; loves, hatreds77, or any emissions78 of the soul. All that life demands of us through the greater part of the day, is an equilibrium79, a readiness, open eyes and ears, and free hands. Society asks this, and truth, and love, and the genius of our life. There is a fire in some men which demands an outlet80 in some rude action; they betray their impatience81 of quiet by an irregular Catalinarian gait; by irregular, faltering82, disturbed speech, too emphatic83 for the occasion. They treat trifles with a tragic air. This is not beautiful. Could they not lay a rod or two of stone wall, and work off this superabundant irritability84. When two strangers meet in the highway, what each demands of the other is, that the aspect should show a firm mind, ready for any event of good or ill, prepared alike to give death or to give life, as the emergency of the next moment may require. We must walk as guests in nature, — not impassioned, but cool and disengaged. A man should try time, and his face should wear the expression of a just judge, who has nowise made up his opinion, who fears nothing and even hopes nothing, but who puts nature and fortune on their merits: he will hear the case out, and then decide. For all melancholy, as all passion, belongs to the exterior85 life. Whilst a man is not grounded in the divine life by his proper roots, he clings by some tendrils of affection to society, — mayhap to what is best and greatest in it, and in calm times it will not appear that he is adrift and not moored86; but let any shock take place in society, any revolution of custom, of law, of opinion, and at once his type of permanence is shaken. The disorder87 of his neighbors appears to him universal disorder; chaos88 is come again. But in truth he was already a driving wreck89, before the wind arose which only revealed to him his vagabond state. If a man is centred, men and events appear to him a fair image or reflection of that which he knoweth beforehand in himself. If any perversity90 or profligacy91 break out in society, he will join with others to avert92 the mischief93, but it will not arouse resentment94 or fear, because he discerns its impassable limits. He sees already in the ebullition of sin, the simultaneous redress95.
Particular reliefs, also, fit themselves to human calamities96, for the world will be in equilibrium, and hates all manner of exaggeration. Time, the consoler, time, the rich carrier of all changes, dries the freshest tears by obtruding97 new figures, new costumes, new roads, on our eye, new voices on our ear. As the west wind lifts up again the heads of the wheat which were bent98 down and lodged99 in the storm, and combs out the matted and dishevelled grass as it lay in night-locks on the ground, so we let in time as a drying wind into the seed-field of thoughts which are dank and wet, and low-bent. Time restores to them temper and elasticity100. How fast we forget the blow that threatened to cripple us. Nature will not sit still; the faculties101 will do somewhat; new hopes spring, new affections twine102, and the broken is whole again.
Time consoles, but Temperament resists the impression of pain. Nature proportions her defence to the assault. Our human being is wonderfully plastic, if it cannot win this satisfaction here, it makes itself amends103 by running out there and winning that. It is like a stream of water, which, if dammed up on one bank, over-runs the other, and flows equally at its own convenience over sand, or mud, or marble. Most suffering is only apparent. We fancy it is torture: the patient has his own compensations. A tender American girl doubts of Divine Providence104 whilst she reads the horrors of “the middle passage:” and they are bad enough at the mildest; but to such as she these crucifixions do not come: they come to the obtuse105 and barbarous, to whom they are not horrid106, but only a little worse than the old sufferings. They exchange a cannibal war for the stench of the hold. They have gratifications which would be none to the civilized107 girl. The market-man never damned the lady because she had not paid her bill, but the stout108 Irish woman has to take that once a month. She, however, never feels weakness in her back because of the slave-trade. This self-adapting strength is especially seen in disease. “It is my duty,” says Sir Charles Bell, “to visit certain wards28 of the hospital where there is no patient admitted but with that complaint which most fills the imagination with the idea of insupportable pain and certain death. Yet these wards are not the least remarkable109 for the composure and cheerfulness of their inmates110. The individual who suffers has a mysterious counterbalance to that condition, which, to us who look upon her, appears to be attended with no alleviating111 circumstance.” Analogous112 supplies are made to those individuals whose character leads them to vast exertions113 of body and mind. Napoleon said to one of his friends at St. Helena, “Nature seems to have calculated that I should have great reverses to endure, for she has given me a temperament like a block of marble. Thunder cannot move it; the shaft114 merely glides115 along. The great events of my life have slipped over me without making any impression on my moral or physical nature.”
The intellect is a consoler, which delights in detaching, or putting an interval116 between a man and his fortune, and so converts the sufferer into a spectator, and his pain into poetry. It yields the joys of conversation, of letters, and of science. Hence also the torments117 of life become tuneful tragedy, solemn and soft with music, and garnished118 with rich dark pictures. But higher still than the activities of art, the intellect in its purity, and the moral sense in its purity, are not distinguished119 from each other, and both ravish us into a region whereinto these passionate120 clouds of sorrow cannot rise.
The End
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1
apprehensions
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| 疑惧 | |
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hue
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| n.色度；色调；样子 | |
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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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defensive
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| adj.防御的；防卫的；防守的 | |
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engulf
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| vt.吞没，吞食 | |
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reprieve
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| n.暂缓执行（死刑）；v.缓期执行；给…带来缓解 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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animation
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| n.活泼，兴奋，卡通片／动画片的制作 | |
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domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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erasure
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| n.擦掉，删去；删掉的词；消音；抹音 | |
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diminution
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| n.减少；变小 | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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calamity
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| n.灾害，祸患，不幸事件 | |
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temperament
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| n.气质，性格，性情 | |
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cleaves
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| v.劈开，剁开，割开( cleave的第三人称单数 ) | |
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strings
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| n.弦 | |
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harp
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| n.竖琴；天琴座 | |
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vivacity
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| n.快活，活泼，精神充沛 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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brute
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| n.野兽，兽性 | |
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commiseration
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| n.怜悯，同情 | |
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25
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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mythology
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| n.神话，神话学，神话集 | |
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superstition
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| n.迷信，迷信行为 | |
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28
wards
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| 区( ward的名词复数 )； 病房； 受监护的未成年者； 被人照顾或控制的状态 | |
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contravening
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| v.取消，违反( contravene的现在分词 ) | |
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discriminated
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| 分别，辨别，区分( discriminate的过去式和过去分词 )； 歧视，有差别地对待 | |
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doctrine
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| n.教义；主义；学说 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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whim
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| n.一时的兴致，突然的念头；奇想，幻想 | |
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circumscribed
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| adj.[医]局限的：受限制或限于有限空间的v.在…周围划线( circumscribe的过去式和过去分词 )；划定…范围；限制；限定 | |
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hindrance
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| n.妨碍，障碍 | |
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thwarts
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| 阻挠( thwart的第三人称单数 )； 使受挫折； 挫败； 横过 | |
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enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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sinister
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| adj.不吉利的，凶恶的，左边的 | |
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presentiment
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| n.预感，预觉 | |
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disarray
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| n.混乱，紊乱，凌乱 | |
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malignity
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| n.极度的恶意，恶毒；（病的）恶性 | |
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crave
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| vt.渴望得到，迫切需要，恳求，请求 | |
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doomed
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| 命定的 | |
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soothe
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| v.安慰；使平静；使减轻；缓和；奉承 | |
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ragged
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| adj.衣衫褴褛的，粗糙的，刺耳的 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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nettle
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| n.荨麻；v.烦忧，激恼 | |
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ivy
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| n.常青藤，常春藤 | |
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frankly
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| adv.坦白地，直率地；坦率地说 | |
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analyze
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| vt.分析，解析 (=analyse) | |
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tormented
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| 饱受折磨的 | |
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rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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textures
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| n.手感( texture的名词复数 )；质感；口感；（音乐或文学的）谐和统一感 | |
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bereavement
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| n.亲人丧亡，丧失亲人，丧亲之痛 | |
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bereaved
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| adj.刚刚丧失亲人的v.使失去（希望、生命等）( bereave的过去式和过去分词)；（尤指死亡）使丧失（亲人、朋友等）；使孤寂；抢走（财物） | |
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phlegmatic
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| adj.冷静的，冷淡的，冷漠的，无活力的 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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moors
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| v.停泊，系泊（船只）( moor的第三人称单数 ) | |
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chatter
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| vi.／n.喋喋不休；短促尖叫；(牙齿)打战 | |
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paupers
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| n.穷人( pauper的名词复数 )；贫民；贫穷 | |
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destitute
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| adj.缺乏的；穷困的 | |
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frailest
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| 脆弱的( frail的最高级 )； 易损的； 易碎的 | |
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tranquillity
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| n. 平静, 安静 | |
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reins
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| 感情，激情； 缰( rein的名词复数 )； 控制手段； 掌管； （成人带着幼儿走路以防其走失时用的）保护带 | |
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countenances
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| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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expressive
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| adj.表现的，表达…的，富于表情的 | |
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repose
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| v.(使)休息；n.安息 | |
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longevity
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| n.长命；长寿 | |
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serenity
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| n.宁静，沉着，晴朗 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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hatreds
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| n.仇恨，憎恶( hatred的名词复数 )；厌恶的事 | |
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emissions
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| 排放物( emission的名词复数 )； 散发物（尤指气体） | |
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equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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outlet
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| n.出口/路；销路；批发商店；通风口；发泄 | |
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impatience
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| n.不耐烦，急躁 | |
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faltering
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| 犹豫的，支吾的，蹒跚的 | |
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emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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irritability
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| n.易怒 | |
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exterior
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| adj.外部的，外在的；表面的 | |
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moored
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| adj. 系泊的 动词moor的过去式和过去分词形式 | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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chaos
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| n.混乱，无秩序 | |
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wreck
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| n.失事，遇难；沉船；vt.(船等)失事，遇难 | |
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perversity
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| n.任性；刚愎自用 | |
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profligacy
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| n.放荡，不检点，肆意挥霍 | |
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avert
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| v.防止，避免；转移(目光、注意力等) | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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resentment
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| n.怨愤，忿恨 | |
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redress
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| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
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calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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obtruding
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| v.强行向前，强行，强迫( obtrude的现在分词 ) | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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elasticity
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| n.弹性，伸缩力 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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twine
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| v.搓，织，编饰；（使）缠绕 | |
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amends
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| n. 赔偿 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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obtuse
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| adj.钝的；愚钝的 | |
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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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civilized
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| a.有教养的，文雅的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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inmates
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| n.囚犯( inmate的名词复数 ) | |
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alleviating
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| 减轻，缓解，缓和( alleviate的现在分词 ) | |
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analogous
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| adj.相似的；类似的 | |
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exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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shaft
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| n.(工具的)柄，杆状物 | |
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glides
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| n.滑行( glide的名词复数 )；滑音；音渡；过渡音v.滑动( glide的第三人称单数 )；掠过；（鸟或飞机 ） 滑翔 | |
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interval
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| n.间隔，间距；幕间休息，中场休息 | |
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torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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passionate
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| 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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