The Prophet had also effected an improvement in his dress. When he had orated on the sands his costume, except for the fez, was the shabby but respectable costume of any rather unsuccessful English clerk. But now that he had come among aristocrats3 who petted their souls as they did their senses, there must be no such incongruity4. He must be a proper, fresh-picked oriental tulip or lotus. So—he wore long, flowing robes of white, relieved here and there by flame-coloured threads of tracery, and round his head was a turban of a kind of pale golden green. He had to look as if he had come flying across Europe on the magic carpet, or fallen a moment before from his paradise in the moon.
The ladies of Lord Ivywood’s world were much as we have already found them. Lady Enid Wimpole still overwhelmed her earnest and timid face with a tremendous costume, that was more like a procession than a dress. It looked rather like the funeral procession of Aubrey Beardsley. Lady Joan Brett still looked like a very beautiful Spaniard with no illusions left about her castle in Spain. The large and resolute5 lady who had refused to ask any questions at Misysra’s earlier lecture, and who was known as Lady Crump, the distinguished Feminist6, still had the air of being so full and bursting with questions fatal to Man as to have passed the speaking and reached the speechless stage of hostility7. Throughout the proceedings8 she contributed nothing but bursting silence and a malevolent9 eye. And old Lady Ivywood, under the oldest and finest lace and the oldest and finest manners, had a look like death on her, which can often be seen in the parents of pure intellectuals. She had that face of a lost mother that is more pathetic than the face of a lost child.
“And what are you going to delight us with today?” Lady Enid was asking of the Prophet.
“My lecture,” answered Misysra, gravely, “is on the Pig.”
It was part of a simplicity10 really respectable in him that he never saw any incongruity in the arbitrary and isolated11 texts or symbols out of which he spun12 his thousand insane theories. Lady Enid endured the impact of this singular subject for debate without losing that expression of wistful sweetness which she wore on principle when talking to such people.
“The Pig, he is a large subject,” continued the Prophet, making curves in the air, as if embracing some particularly prize specimen13. “He includes many subjects. It is to me very strange that the Christians15 should so laugh and be surprised because we hold ourselves to be defiled16 by pork; we and also another of the Peoples of the Book. But, surely, you Christians yourselves consider the pig as a manner of pollution; since it is your most usual expression of your despising, of your very great dislike. You say ‘swine,’ my dear lady; you do not say animals far more unpopular, such as the alligator17.”
“I see,” said the lady, “how wonderful!”
“If you are annoyed,” went on the encouraged and excited gentleman, “if you are annoyed with anyone, with a—what you say?—a lady’s maid, you do not say to her ‘Horse.’ You do not say to her ‘Camel.’”
“Ah, no,” said Lady Enid, earnestly.
“‘Pig of a lady’s maid,’ you say in your colloquial18 English,” continued the Prophet, triumphantly19. “And yet this great and awful Pig, this monster whose very name, when whispered, you think will wither20 all your enemies, you allow, my dear lady, to approach yet closer to you. You incorporate this great Pig in the substance of your own person.”
Lady Enid Wimpole was looking a little dazed at last, at this description of her habits, and Joan gave Lord Ivywood a hint that the lecturer had better be transferred to his legitimate21 sphere of lecturing. Ivywood led the way into a larger room that was full of ranked chairs, with a sort of lectern at the other end, and flanked on all four sides with tables laden22 with all kinds of refreshments23. It was typical of the strange, half-fictitious enthusiasm and curiosity of that world, that one long table was set out entirely25 with vegetarian26 foods, especially of an eastern sort (like a table spread in the desert for a rather fastidious Indian hermit); but that tables covered with game patties, lobster27 and champagne28 were equally provided, and very much more frequented. Even Mr. Hibbs, who would honestly have thought entering a publichouse more disgraceful than entering a brothel, could not connect any conception of disgrace with Lord Ivywood’s champagne.
For the purpose of the lecture was not wholly devoted29 to the great and awful Pig, and the purpose of the meeting even less. Lord Ivywood, the white furnace of whose mind was always full of new fancies hardening into ambitions, wanted to have a debate on the diet of East and West, and felt that Misysra might very appropriately open with an account of the Moslem30 veto on pork or other coarse forms of flesh food. He reserved it to himself to speak second.
The Prophet began, indeed, with some of his dizziest flights. He informed the Company that they, the English, had always gone in hidden terror and loathing31 of the Pig, as a sacred symbol of evil. He proved it by the common English custom of drawing a pig with one’s eyes shut. Lady Joan smiled, and yet she asked herself (in a doubt that had been darkening round her about many modern things lately) whether it was really much more fanciful than many things the scientists told her: as, the traces of Marriage by Capture which they found in that ornamental32 and even frivolous33 being, the Best Man.
He said that the dawn of greater enlightenment is shown in the use of the word “gammon,” which still expresses disgust at “the porcine image,” but no longer fear of it, but rather a rational disdain34 and disbelief. “Rowley,” said the Prophet, solemnly, and then after a long pause, “Powley, Gammon and Spinach35.”
Lady Joan smiled again, but again asked herself if it was much more farfetched than a history book she had read, which proved the unpopularity of Catholicism in Tudor times from the word “hocus pocus.”
He got into a most amazing labyrinth36 of philology37 between the red primeval sins of the first pages of Genesis and the Common English word “ham.” But, again, Joan wondered whether it was much wilder than the other things she had heard said about Primitive38 Man by people who had never seen him.
He suggested that the Irish were set to keep pigs because they were a low and defiled caste, and the serfs of the pig-scorning Saxon; and Joan thought it was about as sensible as what the dear old Archdeacon had said about Ireland years ago; which had caused an Irishman of her acquaintance to play “the Shan Van Voght” and then smash the piano.
Joan Brett had been thoughtful for the last few days. It was partly due to the scene in the turret39, where she had struck a sensitive and artistic40 side of Phillip Ivywood she had never seen before, and partly to disturbing news of her mother’s health, which, though not menacing, made her feel hypothetically how isolated she was in the world. On all previous occasions she had merely enjoyed the mad lecturer now at the reading-desk. Today she felt a strange desire to analyse him, and imagine how a man could be so connected and so convinced and yet so wildly wide of the mark. As she listened carefully, looking at the hands in her lap, she began to think she understood.
The lecturer did really try to prove that the “porcine image” had never been used in English history or literature, except in contempt. And the lecturer really did know a very great deal about English history and literature: much more than she did; much more than the aristocrats round her did. But she noted43 that in every case what he knew was a fragmentary fact. In every case what he did not know was the truth behind the fact. What he did not know was the atmosphere. What he did not know was the tradition. She found herself ticking off the cases like counts in an indictment44.
Misysra Ammon knew, what next to none of the English present knew, that Richard III was called a “boar” by an eighteenth century poet and a “hog” by a fifteenth century poet. What he did not know was the habit of sport and of heraldry. He did not know (what Joan knew instantly, though she had never thought of it before in her life) that beasts courageous45 and hard to kill are noble beasts, by the law of chivalry46. Therefore, the boar was a noble beast, and a common crest47 for great captains. Misysra tried to show that Richard had only been called a pig after he was cold pork at Bosworth.
Misysra Ammon knew, what next to none of the English present knew, that there never was such a person as Lord Bacon. The phrase is a falsification of what should be Lord Verulam or Lord St. Albans. What he did not know was exactly what Joan did know (though it had never crossed her mind till that moment) that when all is said and done, a title is a sort of joke, while a surname is a serious thing. Bacon was a gentleman, and his name was Bacon; whatever titles he took. But Misysra seriously tried to prove that “Bacon” was a term of abuse applied48 to him during his unpopularity or after his fall.
Misysra Ammon knew, what next to none of the English present knew, that the poet Shelley had a friend called Hogg, who treated him on one occasion with grave treachery. He instantly tried to prove that the man was only called “Hogg” because he had treated Shelley with grave treachery. And he actually adduced the fact that another poet, practically contemporary, was called “Hogg” as completing the connection with Shelley. What he did not know was just what Joan had always known without knowing it: the kind of people concerned, the traditions of aristocrats like the Shelleys or of Borderers like the Ettrick Shepherd.
The lecturer concluded with a passage of inpenetrable darkness about pig-iron and pigs of lead, which Joan did not even venture to understand. She could only say that if it did not mean that some day our diet might become so refined that we ate lead and iron, she could form no fancy of what it did mean.
“Can Phillip Ivywood believe this kind of thing?” she asked herself; and even as she did so, Phillip Ivywood rose.
He had, as Pitt and Gladstone had, an impromptu49 classicism of diction, his words wheeling and deploying50 into their proper places like a well-disciplined army in its swiftest advance. And it was not long before Joan perceived that the last phase of the picture, obscure and monstrous51 as it seemed, gave Ivywood exactly the opening he wanted. Indeed, she felt, no doubt, that he had arranged for it beforehand.
“It is within my memory,” said Lord Ivywood, “though it need in no case have encumbered52 yours, that when it was my duty to precede the admired lecturer whom I now feel it a privilege even to follow, I submitted a suggestion which, however simple, would appear to many paradoxical. I affirmed or implied the view that the religion of Mahomet was, in a peculiar53 sense, a religion of progress. This is so contrary, not only to historical convention but to common platitude54, that I shall find no ground either of surprise or censure55 if it takes a perceptible time before it sinks into the mind of the English public. But I think, ladies and gentlemen, that this period is notably56 abbreviated57 by the remarkable58 exposition which we have heard today. For this question of the attitude of Islam toward food affords as excellent an example of its special mode of progressive purification as the more popular example of its attitude toward drink. For it illustrates59 that principle which I have ventured to call the principle of the Crescent: the principle of perpetual growth toward an implied and infinite perfection.
“The great religion of Islam does not of itself forbid the eating of flesh foods. But, in accordance with that principle of growth which is its life, it has pointed60 the way to a perfection not yet perhaps fully41 attainable61 by our nature; it has taken a plain and strong example of the dangers of meat-eating; and hung up the repellent carcass as a warning and a sign. In the gradual emergence62 of mankind from a gross and sanguinary mode of sustenance63, the Semite has led the way. He has laid, as it were, a symbolic64 embargo65 upon the beast typical, the beast of beasts. With the instinct of the true mystic, he selected for exemption66 from such cannibal feasts the creature which appeals to both sides of the higher vegetarian ethic67. The pig is at once the creature whose helplessness most moves our pity and whose ugliness most repels68 our taste.
“It would be foolish to affirm that no difficulty arises out of the different stages of moral evolution in which the different races find themselves. Thus it is constantly said, and such things are not said without some excuse in document or incident, that followers69 of the Prophet have specialised in the arts of war and have come into a contact, not invariably friendly, with those Hindoos of India who have specialised in the arts of Peace. In the same way the Hindoos, it must be confessed, have been almost as much in advance of Islam in the question of meat as Islam is in advance of Christianity in the matter of drink. It must be remembered again and again, ladies and gentlemen, that every allegation we have of any difference between Hindoo and Moslem comes through a Christian14 channel, and is therefore tainted70 evidence. But in this matter, even, can we not see the perils71 of disregarding such plain danger signals as the veto on pork? Did not an Empire nearly slip out of our hands because our hands were greased with cow-fat? And did not the well of Cawnpore brim with blood instead of water because we would not listen to the instinct of the Oriental about the shedding of sacred blood?
“But if it be proposed, with whatever graduation, to approach that repudiation72 of flesh food which Buddhism73 mainly and Islam partly recommends, it will always be asked by those who hate the very vision of Progress—‘Where do you draw the line? May I eat oysters74? May I eat eggs? May I drink milk?’ You may. You may eat or drink anything essential to your stage of evolution, so long as you are evolving toward a clearer and cleaner ideal of bodily life. If,” he said gravely, “I may employ a phrase of flippancy75, I would say that you may eat six dozen oysters today, but I should strongly advise five dozen oysters tomorrow. For how else has all progress in public or private manners been achieved? Would not the primitive cannibals be surprised at the strange distinction we draw between men and beasts? All historians pay high honour to the Huguenots, and the great Huguenot Prince, Henri Quatre. None need deny that his aspiration76 that every Frenchman should have a chicken in his pot was, for his period, a high aspiration. It is no disrespect to him that we, mounting to higher levels, and looking down longer perspectives, consider the chicken. And this august march of discovery passes figures higher than that of Henry of Navarre. I shall always give a high place, as Islam has always given a high place, to that figure, mythical77 or no, which we find presiding over the foundations of Christianity. I cannot doubt that the fable78, incredible and revolting otherwise, which records the rush of swine into the sea, was an allegory of his early realisation that a spirit, evil indeed, does reside in all animals in so far as they tempt42 us to devour79 them. I cannot doubt that the Prodigal80 leaving his sins among the swine is another illustration of the great thesis of the Prophet of the Moon. But here, also, progress and relativity are relentless81 in their advance; and not a few of us may have risen today to the point of regretting that the joyful82 sounds around the return of the Prodigal should be marred83 by the moaning of a calf84.
“For the rest, he who asks us whither we go knows not the meaning of Progress. If we come at last to live on light, as men said of the chameleon85, if some cosmic magic closed to us now, as radium was but recently closed, allows us to transmute86 the very metals into flesh without breaking into the bloody87 house of life, we shall know these things when we have achieved them. It is enough for us now if we have reached a spiritual station, in which at least the living head we lop has not eyes to reproach us; and the herbs we gather cannot cry against our cruelty like the mandrake.”
Lord Ivywood resumed his seat, his colourless lips still moving. By some previous arrangement, probably, Mr. Leveson rose to move a motion about Vegetarianism88. Mr. Leveson was of opinion that the Jewish and Moslem veto on pork had been the origin of Vegetarianism. He thought it was a great step, and showed how progressive the creed89 could be. He thought the persecution90 of the Hindoos by Moslems had probably been much exaggerated; he thought our experience in the Indian Mutiny showed we considered the feeling of Easterners too little in such matters. He thought Vegetarianism in some ways an advance on orthodox Christianity. He thought we must be ready for yet further advances; and he sat down. And as he had said precisely91, clause by clause, everything that Lord Ivywood had said, it is needless to say that that nobleman afterward92 congratulated him on the boldness and originality93 of his brilliant speech.
At a similar sort of preconcerted signal, Hibbs However rose rather vaguely94 to his feet to second the motion. He rather prided himself on being a man of few words, in the vocal95 sense; he was no orator96, as Brutus was. It was only with pen in hand, in an office lined with works of reference, that he could feel that sense of confused responsibility that was the one pleasure of his life. But on this occasion he was brighter than usual; partly because he liked being in a lord’s house; partly because he had never tasted champagne before, and he felt as if it agreed with him; partly because he saw in the subject of Progress an infinite opportunity of splitting hairs.
“Whatever,” said Hibbs, with a solemn cough, “whatever we may think of the old belief that Moslems have differed from Buddhism in a regrettable way, there can be no doubt the responsibility lay with the Christian Churches. Had the Free Churches put their foot down and met Messrs. Opalstein’s demand, we should have heard nothing of these old differences between one belief and another.” As it was, it reminded him of Napoleon. He gave his own opinion for what it was worth, but he was not afraid to say at any cost, even there and in that company, that this business of Asiatic vegetation had occupied less of the time of the Wesleyan Conference than it should have done. He would be the last to say, of course, that anyone was in any sense to blame. They all knew Dr. Coon’s qualifications. They all knew as well as he did, that a more strenuous97 social worker than Charles Chadder had never rallied the forces of progress. But that which was not really an indiscretion might be represented as an indiscretion, and perhaps we had had enough of that just lately. It was all very well to talk about Coffe but it should be remembered, with no disrespect to those in Canada to whom we owe so much, that all that happened before 1891. No one had less desire to offend our Ritualistic friends than he did, but he had no hesitation98 in saying that the question was a question that could be asked, and though no doubt, from one point of view the goat’s—
Lady Joan moved sharply in her chair, as if gripped by sudden pain. And, indeed, she had suddenly felt the chronic99 and recurrent pain of her life. She was brave about bodily pain, as are most women, even luxurious100 women: but the torment101 that from time to time returned and tore her was one to which many philosophical102 names have been given, but no name so philosophical as Boredom103.
She felt she could not stand a minute more of Mr. Hibbs. She felt she would die if she heard about the goats—from one or any point of view. She slipped from her chair and somehow slid round the corner, in pretence104 of seeking one of the tables of refreshment24 in the new wing. She was soon among the new oriental apartments, now almost completed; but she took no refreshments, though attenuated105 tables could still be found here and there. She threw herself on an ottoman and stared toward the empty and elfin turret chamber106, in which Ivywood had made her understand that he, also, could thirst for beauty and desire to be at peace. He certainly had a poetry of his own, after all; a poetry that never touched earth; the poetry of Shelley rather than Shakespeare. His phrase about the fairy turret was true: it did look like the end of the world. It did seem to teach her that there is always some serene107 limit at last.
She started and half rose on her elbow with a small laugh. A dog of ludicrous but familiar appearance came shuffling108 toward her and she lifted herself in the act of lifting him. She also lifted her head, and saw something that seemed to her, in a sense more Christian and catastrophic, very like the end of the world.
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1
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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aristocrats
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| n.贵族( aristocrat的名词复数 ) | |
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incongruity
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| n.不协调，不一致 | |
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resolute
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| adj.坚决的，果敢的 | |
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feminist
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| adj.主张男女平等的，女权主义的 | |
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hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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8
proceedings
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| n.进程，过程，议程；诉讼(程序)；公报 | |
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malevolent
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| adj.有恶意的，恶毒的 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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isolated
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| adj.与世隔绝的 | |
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spun
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| v.纺，杜撰，急转身 | |
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specimen
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| n.样本，标本 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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alligator
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| n.短吻鳄(一种鳄鱼) | |
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colloquial
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| adj.口语的，会话的 | |
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triumphantly
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| ad.得意洋洋地；得胜地；成功地 | |
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wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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refreshments
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| n.点心,便餐;(会议后的)简单茶点招 待 | |
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refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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vegetarian
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| n.素食者；adj.素食的 | |
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lobster
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| n.龙虾，龙虾肉 | |
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champagne
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| n.香槟酒；微黄色 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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loathing
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| n.厌恶，憎恨v.憎恨，厌恶( loathe的现在分词)；极不喜欢 | |
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ornamental
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| adj.装饰的；作装饰用的；n.装饰品；观赏植物 | |
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frivolous
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| adj.轻薄的；轻率的 | |
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disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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spinach
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| n.菠菜 | |
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labyrinth
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| n.迷宫；难解的事物；迷路 | |
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philology
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| n.语言学；语文学 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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turret
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| n.塔楼，角塔 | |
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artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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noted
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| adj.著名的，知名的 | |
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indictment
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| n.起诉；诉状 | |
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courageous
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| adj.勇敢的，有胆量的 | |
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chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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47
crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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48
applied
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| adj.应用的；v.应用，适用 | |
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impromptu
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| adj.即席的，即兴的；adv.即兴的(地)，无准备的(地) | |
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50
deploying
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| （尤指军事行动）使展开( deploy的现在分词 )； 施展； 部署； 有效地利用 | |
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51
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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52
encumbered
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| v.妨碍，阻碍，拖累( encumber的过去式和过去分词 ) | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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54
platitude
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| n.老生常谈，陈词滥调 | |
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55
censure
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| v./n.责备；非难；责难 | |
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notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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abbreviated
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| adj. 简短的，省略的 动词abbreviate的过去式和过去分词 | |
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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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illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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pointed
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| adj.尖的，直截了当的 | |
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attainable
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| a.可达到的，可获得的 | |
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emergence
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| n.浮现，显现，出现，（植物）突出体 | |
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sustenance
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| n.食物，粮食；生活资料；生计 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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embargo
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| n.禁运（令）；vt.对...实行禁运，禁止（通商） | |
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exemption
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| n.豁免，免税额，免除 | |
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ethic
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| n.道德标准，行为准则 | |
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repels
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| v.击退( repel的第三人称单数 )；使厌恶；排斥；推开 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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tainted
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| adj.腐坏的；污染的；沾污的；感染的v.使变质( taint的过去式和过去分词 )；使污染；败坏；被污染，腐坏，败坏 | |
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perils
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| 极大危险( peril的名词复数 )； 危险的事（或环境） | |
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repudiation
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| n.拒绝；否认；断绝关系；抛弃 | |
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Buddhism
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| n.佛教（教义） | |
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oysters
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| 牡蛎( oyster的名词复数 ) | |
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flippancy
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| n.轻率；浮躁；无礼的行动 | |
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aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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mythical
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| adj.神话的；虚构的；想像的 | |
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fable
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| n.寓言；童话；神话 | |
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devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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relentless
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| adj.残酷的，不留情的，无怜悯心的 | |
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joyful
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| adj.欢乐的，令人欢欣的 | |
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marred
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| adj. 被损毁, 污损的 | |
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calf
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| n.小牛，犊，幼仔，小牛皮 | |
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chameleon
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| n.变色龙，蜥蜴；善变之人 | |
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transmute
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| vt.使变化，使改变 | |
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bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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vegetarianism
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| n.素食，素食主义 | |
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creed
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| n.信条；信念，纲领 | |
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persecution
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| n. 迫害,烦扰 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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afterward
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| adv.后来；以后 | |
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originality
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| n.创造力，独创性；新颖 | |
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vaguely
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| adv.含糊地，暖昧地 | |
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vocal
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| adj.直言不讳的；嗓音的；n.[pl.]声乐节目 | |
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orator
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| n.演说者，演讲者，雄辩家 | |
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strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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hesitation
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| n.犹豫，踌躇 | |
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chronic
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| adj.(疾病)长期未愈的，慢性的；极坏的 | |
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luxurious
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| adj.精美而昂贵的；豪华的 | |
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101
torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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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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103
boredom
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| n.厌烦，厌倦，乏味，无聊 | |
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104
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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attenuated
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| v.（使）变细( attenuate的过去式和过去分词 )；（使）变薄；（使）变小；减弱 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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108
shuffling
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| adj. 慢慢移动的, 滑移的 动词shuffle的现在分词形式 | |
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