Tu gagnerois ta pauvre vie,
Voicy la mort qui te convie.
The quatrain in old French written below one of Holbein's pictures is profoundly sad in its simplicity2. The engraving3 represents a ploughman driving his plough through a field. A vast expanse of country stretches away in the distance, with some poor cabins here and there; the sun is setting behind the hill. It is the close of a hard day's work. The peasant is a short, thick-set man, old, and clothed in rags. The four horses that he urges forward are thin and gaunt; the ploughshare is buried in rough, unyielding soil. A single figure is joyous4 and alert in that scene of sweat and toil5. It is a fantastic personage, a skeleton armed with a whip, who runs in the furrow6 beside the terrified horses and belabors7 them, thus serving the old husbandman as ploughboy. This spectre, which Holbein has introduced allegorically in the succession of philosophical8 and religious subjects, at once lugubrious9 and burlesque10, entitled the Dance of Death, is Death itself.
In that collection, or rather in that great book, in which Death, playing his part on every page, is the connecting link and the dominant11 thought, Holbein has marshalled sovereigns, pontiffs, lovers, gamblers, drunkards, nuns12, courtesans, brigands13, paupers14, soldiers, monks15, Jews, travellers, the whole world of his day and of ours; and everywhere the spectre of Death mocks and threatens and triumphs. From a single picture only, is it absent. It is that one in which Lazarus, the poor man, lying on a dunghill at the rich man's door, declares that he does not fear Death, doubtless because he has nothing to lose and his life is premature16 death.
Is that stoicist idea of the half-pagan Christianity of the Renaissance17 very comforting, and do devout18 souls find consolation19 therein? The ambitious man, the rascal20, the tyrant21, the rake, all those haughty22 sinners who abuse life, and whom Death holds by the hair, are destined23 to be punished, without doubt; but are the blind man, the beggar, the madman, the poor peasant, recompensed for their long life of misery24 by the single reflection that death is not an evil for them? No! An implacable melancholy25, a ghastly fatality26, overshadows the artist's work. It resembles a bitter imprecation upon the fate of mankind.
There truly do we find the grievous satire27, the truthful28 picture of the society Holbein had under his eyes. Crime and misfortune, those are what impressed him; but what shall we depict29, we artists of another age? Shall we seek in the thought of death the reward of mankind in the present day? Shall we invoke30 it as the punishment of injustice31 and the guerdon of suffering?
No, we have no longer to deal with Death, but with Life. We no longer believe either in the nothingness of the tomb or in salvation32 purchased by obligatory33 renunciation; we want life to be good because we want it to be fruitful. Lazarus must leave his dunghill, so that the poor may no longer rejoice at the death of the rich. All must be happy, so that the happiness of some may not be a crime and accursed of God. The husbandman as he sows his grain must know that he is working at the work of life, and not rejoice because Death is walking beside him. In a word, death must no longer be the punishment of prosperity or the consolation of adversity. God did not destine death as a punishment or a compensation for life; for he blessed life, and the grave should not be a refuge to which it is permitted to send those who cannot be made happy.
Certain artists of our time, casting a serious glance upon their surroundings, strive to depict grief, the abjectness34 of poverty, Lazarus's dunghill. That may be within the domain35 of art and philosophy; but, by representing poverty as so ugly, so base, and at times so vicious and criminal a thing, do they attain36 their end, and is the effect as salutary as they could wish? We do not dare to say. We may be told that by pointing out the abyss that yawns beneath the fragile crust of opulence37, they terrify the wicked rich man, as, in the time of the Danse Macabre38, they showed him its yawning ditch, and Death ready to wind its unclean arms about him. To-day, they show him the thief picking his lock, the assassin watching until he sleeps. We confess that we do not clearly understand how they will reconcile him with the humanity he despises, how they will move his pity for the sufferings of the poor man whom he fears, by showing him that same poor man in the guise39 of the escaped felon40 and the burglar. Ghastly Death, gnashing his teeth and playing the violin in the productions of Holbein and his predecessors41, found it impossible in that guise to convert the perverse42 and to comfort their victims. Is it not a fact that the literature of our day is in this respect following to some extent in the footsteps of the artists of the Middle Ages and the Renaissance?
Holbein's drunkards fill their glasses in a sort of frenzied43 desire to put aside the thought of Death, who, unseen by them, acts as their cup-bearer. The wicked rich men of to-day demand fortifications and cannon44 to put aside the thought of a rising of the Jacquerie, whom art shows them at work in the shadow, separately awaiting the moment to swoop45 down upon society. The Church of the Middle Ages answered the terrors of the powerful ones of the earth by selling indulgences. The government of to-day allays46 the anxiety of the rich by making them pay for many gendarmes47 and jailers, bayonets and prisons.
Albert Dürer, Michael Angelo, Holbein, Callot, Goya, produced powerful satires48 upon the evils of their age and their country. They are immortal49 works, historical pages of unquestionable value; we do not undertake, therefore, to deny artists the right to probe the wounds of society and lay them bare before our eyes; but is there nothing better to be done to-day than to depict the terrifying and the threatening? In this literature of mysteries of iniquity50, which talent and imagination have made fashionable, we prefer the mild, attractive figures to the villains51 for dramatic effect. The former may undertake and effect conversions52, the others cause fear, and fear does not cure egoism, but increases it.
We believe that the mission of art is a mission of sentiment and love, that the novel of to-day ought to replace the parable53 and the fable54 of simpler times, and that the artist has a broader and more poetic55 task than that of suggesting a few prudential and conciliatory measures to lessen56 the alarm his pictures arouse. His object should be to make the objects of his solicitude57 lovable, and I would not reproach him for flattering them a little, in case of need. Art is not a study of positive reality, it is a quest for ideal truth, and the Vicar of Wakefield was a more useful and healthy book for the mind than the Paysan Perverti or the Liaisons58 Dangereuses.
Reader, pardon these reflections, and deign59 to accept them by way of preface. There will be no other to the little tale I propose to tell you, and it will be so short and so simple that I felt that I must apologize beforehand by telling you what I think of terrifying tales.
I allowed myself to be drawn60 into this digression apropos61 of a ploughman. It is the story of a ploughman that I set out to tell you, and will tell you forthwith.
点击收听单词发音
1 travail | |
n.阵痛;努力 | |
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2 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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3 engraving | |
n.版画;雕刻(作品);雕刻艺术;镌版术v.在(硬物)上雕刻(字,画等)( engrave的现在分词 );将某事物深深印在(记忆或头脑中) | |
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4 joyous | |
adj.充满快乐的;令人高兴的 | |
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5 toil | |
vi.辛劳工作,艰难地行动;n.苦工,难事 | |
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6 furrow | |
n.沟;垄沟;轨迹;车辙;皱纹 | |
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7 belabors | |
vt.毒打一顿(belabor的第三人称单数形式) | |
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8 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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9 lugubrious | |
adj.悲哀的,忧郁的 | |
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10 burlesque | |
v.嘲弄,戏仿;n.嘲弄,取笑,滑稽模仿 | |
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11 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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12 nuns | |
n.(通常指基督教的)修女, (佛教的)尼姑( nun的名词复数 ) | |
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13 brigands | |
n.土匪,强盗( brigand的名词复数 ) | |
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14 paupers | |
n.穷人( pauper的名词复数 );贫民;贫穷 | |
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15 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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16 premature | |
adj.比预期时间早的;不成熟的,仓促的 | |
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17 renaissance | |
n.复活,复兴,文艺复兴 | |
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18 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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19 consolation | |
n.安慰,慰问 | |
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20 rascal | |
n.流氓;不诚实的人 | |
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21 tyrant | |
n.暴君,专制的君主,残暴的人 | |
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22 haughty | |
adj.傲慢的,高傲的 | |
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23 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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24 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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25 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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26 fatality | |
n.不幸,灾祸,天命 | |
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27 satire | |
n.讽刺,讽刺文学,讽刺作品 | |
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28 truthful | |
adj.真实的,说实话的,诚实的 | |
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29 depict | |
vt.描画,描绘;描写,描述 | |
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30 invoke | |
v.求助于(神、法律);恳求,乞求 | |
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31 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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32 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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33 obligatory | |
adj.强制性的,义务的,必须的 | |
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34 abjectness | |
凄惨; 绝望; 卑鄙; 卑劣 | |
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35 domain | |
n.(活动等)领域,范围;领地,势力范围 | |
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36 attain | |
vt.达到,获得,完成 | |
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37 opulence | |
n.财富,富裕 | |
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38 macabre | |
adj.骇人的,可怖的 | |
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39 guise | |
n.外表,伪装的姿态 | |
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40 felon | |
n.重罪犯;adj.残忍的 | |
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41 predecessors | |
n.前任( predecessor的名词复数 );前辈;(被取代的)原有事物;前身 | |
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42 perverse | |
adj.刚愎的;坚持错误的,行为反常的 | |
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43 frenzied | |
a.激怒的;疯狂的 | |
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44 cannon | |
n.大炮,火炮;飞机上的机关炮 | |
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45 swoop | |
n.俯冲,攫取;v.抓取,突然袭击 | |
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46 allays | |
v.减轻,缓和( allay的第三人称单数 ) | |
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47 gendarmes | |
n.宪兵,警官( gendarme的名词复数 ) | |
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48 satires | |
讽刺,讥讽( satire的名词复数 ); 讽刺作品 | |
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49 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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50 iniquity | |
n.邪恶;不公正 | |
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51 villains | |
n.恶棍( villain的名词复数 );罪犯;(小说、戏剧等中的)反面人物;淘气鬼 | |
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52 conversions | |
变换( conversion的名词复数 ); (宗教、信仰等)彻底改变; (尤指为居住而)改建的房屋; 橄榄球(触地得分后再把球射中球门的)附加得分 | |
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53 parable | |
n.寓言,比喻 | |
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54 fable | |
n.寓言;童话;神话 | |
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55 poetic | |
adj.富有诗意的,有诗人气质的,善于抒情的 | |
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56 lessen | |
vt.减少,减轻;缩小 | |
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57 solicitude | |
n.焦虑 | |
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58 liaisons | |
n.联络( liaison的名词复数 );联络人;(尤指一方或双方已婚的)私通;组织单位间的交流与合作 | |
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59 deign | |
v. 屈尊, 惠允 ( 做某事) | |
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60 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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61 apropos | |
adv.恰好地;adj.恰当的;关于 | |
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