“SEE no evil, hear no evil, speak no evil,” say the three sacred monkeys carved over the gate of the Buddhist1 temple of Iyeyasu at Nikko.
We all of us speak ill of one another:
“No one,” Pascal remarks, “speaks of us in our presence as he does in our absence. The union that exists among men is based solely2 on this mutual3 deceit; and few friendships would survive if each knew what his friend says when he is not there, though he be speaking of him in all sincerity4 and without passion.
“I lay it down as a fact that, if all men knew what they say of one another, there would not be four friends in this world.”
If you do away with evil-speaking, you do away with three-fourths of our conversation;[124] and an unbearable5 silence will hover6 over every gathering7. Evil-speaking or calumny—for it is extremely difficult to separate the two sisters; and in reality any evil-speaking is likely to be calumnious8, inasmuch as we know others even less well than we know ourselves—evil-speaking, which feeds all that creates disunion between men and poisons their intercourse9, is nevertheless the chief motive10 that brings them together and enables them to enjoy the pleasures of society.
But the ravages11 which it wreaks12 all around us are too well-known and have too often been described to make it necessary for us to portray13 them once again. Let us here consider only the harm which it does to him who indulges in it. It accustoms15 him to see only the petty sides of men and things; little by little it conceals16 from him the bold outlines, the great unities17, the heights and depths containing the only truths that count and endure.
In reality, the evil which we find in others, the evil which we speak of them,[125] exists within ourselves: from ourselves we derive18 it; upon ourselves it recoils19. We perceive clearly only those defects which are ours, or which we are on the point of acquiring. Within ourselves is kindled20 the evil flame whose reflection we perceive on others. Each of us diligently21 searches out, among those who surround him, the vice22 or the defect that reveals to the clear-sighted the vice or the defect to which he himself is thrall23. There is no more ingenuous24 or intimate confession25, even as there is no better examination of conscience, than to ask one’s self:
You may be sure that this is the fault which you are most inclined to commit and that you most readily see what is happening in the shallows to which you yourself are descending27. He who speaks ill of others is, in short, merely his own traducer28; and evil-speaking is, in essence, but the story of our own falls, transposed or anticipated.
[126]
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We surround ourselves with all the evil that we attribute to the victims of our gossip. It takes form at our own expense; it lives and feeds upon the best of our substance; it accumulates all about us, peopling and encumbering29 our atmosphere with phantoms30, at first grotesque31, inconsistent, docile32, timid and ephemeral, which gradually become persistent33, add to their strength and stature34, speak with louder voice and develop into very real and imperious entities35 which ere long will issue orders and assume the direction of most of our thoughts and actions. We are less and less masters in our own houses; we feel our character slowly sapped of its strength; and we find ourselves sooner or later enclosed within a sort of enchanted36 circle which it is all but impossible to break, a circle in which we no longer know whether we are defaming our brethren because we are growing as bad as they, or whether we are growing bad because we defame them.
[127]
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We should accustom14 ourselves to judge all men as we judge the heroes of this war. It is certain that, if any one had the pitiful courage to undertake their belittlement37, he would find, in any gathering of these men, almost as many vices38, pettinesses or blemishes39 as in any human gathering chosen at random40 in any town or village. He would tell you that it contained hopeless drunkards, unscrupulous libertines41, uncouth42, narrow and greedy peasants, mean and rapacious43 shopkeepers, callous44, lewd45 and cheating artisans, sordid46, envious47 clerks and, among young men of better birth, idle, presumptuous48, selfish and arrogant49 wastrels50. He would add that many of them did their duty only because there was no way of avoiding it; that they went forward, despite themselves, to brave a death which they hoped to escape, because they well knew that they could not escape the death which would threaten them if they refused to face the first. He[128] might say all this and many other things which would appear more or less true; but there is something far more true, which is the great and magnificent truth that enfolds and uplifts all the rest: it is the thing which they really did; it is the fact that they willingly offered themselves to death in order to accomplish what they regarded as a duty. It cannot be denied: if all those who had vices and imperfections and the desire to shun51 danger had refused to accept the sacrifice, no force in the world could have compelled them to it; for they would represent a force at least equal to that which would have sought to impel52 them. We must therefore believe that these imperfections, these vices, these ignoble53 desires were very superficial and in any case incomparably less powerful and less deeply rooted than the great flood of feeling which carried all before it. And this is why, when we think of those dead or mutilated heroes, the petty thoughts which I have described do not even enter our minds. And it is right that this should be[129] so. In the heroic whole they count for no more than rain-drops in the ocean. All has been swept away, all has been made equal by sacrifice, suffering and death, in the one untarnished beauty.
But let us not forget that it is almost the same with all men; and that these heroes were not of a different nature from the neighbour whom we are incessantly54 villifying. Death has purified and consecrated55 them; but we are all of us daily in the presence of the sacrifice, the suffering and, above all, the death which will purify and consecrate56 us in our turn. We are almost all subject to the same ordeals57 which, because they are less frequent and less glorious, appeal no less to the same profound virtues58; and, if so many men, chosen at hazard from among us, have proved themselves worthy59 of our admiration60, it is because, after all, we are doubtless better than we seem; for, while those others mingled61 in our life, even they did not appear to be much better than ourselves.
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1 Buddhist | |
adj./n.佛教的,佛教徒 | |
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2 solely | |
adv.仅仅,唯一地 | |
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3 mutual | |
adj.相互的,彼此的;共同的,共有的 | |
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4 sincerity | |
n.真诚,诚意;真实 | |
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5 unbearable | |
adj.不能容忍的;忍受不住的 | |
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6 hover | |
vi.翱翔,盘旋;徘徊;彷徨,犹豫 | |
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7 gathering | |
n.集会,聚会,聚集 | |
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8 calumnious | |
adj.毁谤的,中伤的 | |
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9 intercourse | |
n.性交;交流,交往,交际 | |
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10 motive | |
n.动机,目的;adv.发动的,运动的 | |
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11 ravages | |
劫掠后的残迹,破坏的结果,毁坏后的残迹 | |
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12 wreaks | |
诉诸(武力),施行(暴力),发(脾气)( wreak的第三人称单数 ) | |
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13 portray | |
v.描写,描述;画(人物、景象等) | |
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14 accustom | |
vt.使适应,使习惯 | |
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15 accustoms | |
v.(使)习惯于( accustom的第三人称单数 ) | |
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16 conceals | |
v.隐藏,隐瞒,遮住( conceal的第三人称单数 ) | |
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17 unities | |
n.统一体( unity的名词复数 );(艺术等) 完整;(文学、戏剧) (情节、时间和地点的)统一性;团结一致 | |
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18 derive | |
v.取得;导出;引申;来自;源自;出自 | |
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19 recoils | |
n.(尤指枪炮的)反冲,后坐力( recoil的名词复数 )v.畏缩( recoil的第三人称单数 );退缩;报应;返回 | |
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20 kindled | |
(使某物)燃烧,着火( kindle的过去式和过去分词 ); 激起(感情等); 发亮,放光 | |
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21 diligently | |
ad.industriously;carefully | |
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22 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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23 thrall | |
n.奴隶;奴隶制 | |
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24 ingenuous | |
adj.纯朴的,单纯的;天真的;坦率的 | |
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25 confession | |
n.自白,供认,承认 | |
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26 impute | |
v.归咎于 | |
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27 descending | |
n. 下行 adj. 下降的 | |
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28 traducer | |
n.诽谤者 | |
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29 encumbering | |
v.妨碍,阻碍,拖累( encumber的现在分词 ) | |
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30 phantoms | |
n.鬼怪,幽灵( phantom的名词复数 ) | |
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31 grotesque | |
adj.怪诞的,丑陋的;n.怪诞的图案,怪人(物) | |
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32 docile | |
adj.驯服的,易控制的,容易教的 | |
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33 persistent | |
adj.坚持不懈的,执意的;持续的 | |
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34 stature | |
n.(高度)水平,(高度)境界,身高,身材 | |
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35 entities | |
实体对像; 实体,独立存在体,实际存在物( entity的名词复数 ) | |
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36 enchanted | |
adj. 被施魔法的,陶醉的,入迷的 动词enchant的过去式和过去分词 | |
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37 belittlement | |
轻视 | |
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38 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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39 blemishes | |
n.(身体的)瘢点( blemish的名词复数 );伤疤;瑕疵;污点 | |
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40 random | |
adj.随机的;任意的;n.偶然的(或随便的)行动 | |
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41 libertines | |
n.放荡不羁的人,淫荡的人( libertine的名词复数 ) | |
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42 uncouth | |
adj.无教养的,粗鲁的 | |
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43 rapacious | |
adj.贪婪的,强夺的 | |
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44 callous | |
adj.无情的,冷淡的,硬结的,起老茧的 | |
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45 lewd | |
adj.淫荡的 | |
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46 sordid | |
adj.肮脏的,不干净的,卑鄙的,暗淡的 | |
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47 envious | |
adj.嫉妒的,羡慕的 | |
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48 presumptuous | |
adj.胆大妄为的,放肆的,冒昧的,冒失的 | |
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49 arrogant | |
adj.傲慢的,自大的 | |
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50 wastrels | |
n.无用的人,废物( wastrel的名词复数 );浪子 | |
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51 shun | |
vt.避开,回避,避免 | |
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52 impel | |
v.推动;激励,迫使 | |
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53 ignoble | |
adj.不光彩的,卑鄙的;可耻的 | |
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54 incessantly | |
ad.不停地 | |
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55 consecrated | |
adj.神圣的,被视为神圣的v.把…奉为神圣,给…祝圣( consecrate的过去式和过去分词 );奉献 | |
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56 consecrate | |
v.使圣化,奉…为神圣;尊崇;奉献 | |
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57 ordeals | |
n.严峻的考验,苦难的经历( ordeal的名词复数 ) | |
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58 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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59 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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60 admiration | |
n.钦佩,赞美,羡慕 | |
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61 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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