法语和英语
很明显，有大量的国际和cosmopolitan1之间的差异。所有的好男人都是国际性的。几乎所有的坏男人都是世界性的。[ 1 ]如果我们是国际，我们必须是国家。[ 2 ]，这主要是因为那些自称没有和平的朋友dwelt2足够的区别，他们不给任何国家的主体所属。国际和平意味着国与国之间的和平，国家的灭亡后不是和平，就像佛教和平后个性的毁灭。好的欧洲的黄金时代就像基督教的天堂：这是一个地方的人会彼此相爱；不喜欢的hindu5的天堂，在这里他们将彼此。在民族性格的情况下，这是一种奇怪的方式。我认为这会被发现，，，更多的人真的赏识、理解另一个人那么他将试图模仿它的灵魂；他会意识到它有太深太难以模仿的东西。英国人有一个奇特的法国将法国；英国人仰慕法国仍将obstinately6英语。这是要特别注意到我们关系的情况下与法国，因为它是一个在法国，他们的罪恶都是表面上的优秀peculiarities7，和他们非凡的美德隐藏。[ 3 ]几乎可以说是他们的恶习便是花8他们的美德。
因此，他们的obscenity9是他们热烈的爱情将一切进入光的表达。[ 5 ]农民avarice10意味着农民的独立性。英国人称他们在街上的粗鲁行为是他们社会平等的一个阶段。他们的妇女的担心是与他们的妇女的责任，并有一定的无意识的残酷的匆忙和在男人的姿态是关系到他们
的不竭的和非凡的军事勇气。因此，法国是世界上最差的一个肤浅的傻瓜羡慕的国家。让一个傻瓜恨法国：若愚爱它，他将很快成为一个knave11。他一定会欣赏它，不仅不creditable12的事情，但实际上这不是东西。他会欣赏的优雅和在世界上最勤劳的人indolence13。他会欣赏浪漫和幻想的最坚决的尊重和共同的在世界上的地位的人。这个英国人会犯的错误，如果他对法国过于赞赏，但他对法国的错误将是轻微的相比，他对自己的错误。谁profess14真的英国人喜欢法国现实主义novels15，真的是在法国现代戏剧的家，真的第一次看到野蛮的法国caricatures16无冲击的经验，[ 6 ]是犯了一个错误，为自己的真诚很危险。他正在欣赏他不懂的东西。他就可以收获没有播种，并在那里他没放下；他想品尝水果的时候，他从来没有辛勤的树。【7】他是想pluck17法国cynicism18精致的水果，当他从来没有tilled19the粗鲁但法国凭借丰富的土壤。
French and English
It is obvious that there is a great deal of difference between being international and being cosmopolitan1. All good men are international. Nearly all bad men are cosmopolitan. [1] If we are to be international we must be national. [2] And it is largely becau tho who cal
l themlves the friends of peace have not dwelt2 sufficiently on this distinction that they do not impress the bulk3 of any of the nations to which they belong. International peace means a peace between nations, not a peace after the destruction of nations, like the Buddhist peace4 after the destruction of personality. The golden age of the good European is like the heaven of the Christian: it is a place where people will love each other; not like the heaven of the Hindu5, a place where they will be each other. And in the ca of national character this can be en in a curious way. It will generally be found, I think, that the more a man really appreciates and admires the soul of another people the less he will attempt to imitate it; he will be conscious that there is something in it too deep and too unmanageable to imitate. The Englishman who has a fancy for France will try to be French; the Englishman who admires France will remain obstinately6 English. This is to be particularly noticed in the ca of our relations with the French, becau it is one of the outstanding peculiarities7 of the French that their vices are all on the surface, and their extraordinary virtues concealed. [3] One might almost say that their vices are the flower of8 their virtues.
Thus their obscenity9 is the expression of their passionate love of dragging all things into the light. [5] The avarice10 of their peasants means the independence of their peasants. What the English call their rudeness in the streets is a pha of their social equality. The worried look of their women is connected with the responsibility of their women; and a certain unconscious brutality of hurry and gesture in the men is related to their inexhaustible and extraordinary military courage. Of all countries, therefore, France is the worst country for a superficial fool to admire. Let a fool hate France: if the fool loves it he will soon be a knave11. He will certainly admire it, not only for the things that are not creditable12, but actually for the things that are not there. He will admire the grace and indolence13 of the most industrious people in the world. He will admire the romance and fantasy of the most determinedly respectable and common-place people in the world. This mistake the Englishman will make if he admires France too hastily; but the mistake that he makes about France will be slight compared with the mistake that he makes about himlf. An Englishman who profess14 really to like French realistic novels15, really to be at home in a French modern theatre, really to experience no shock on first
eing the savage French caricatures16, [6] is making a mistake very dangerous for his own sincerity. He is admiring something he does not understand. He is reaping where he has not sown, and taking up where he has not laid down; he is trying to taste the fruit when he has never toiled over the tree. [7] He is trying to pluck17 the exquisite fruit of French cynicism18, when he has never tilled19the rude but rich soil of French virtue.
这件事只能清楚英国人的[ 8 ]转动它。假设一个法国人来到了民主的法国，住在英国，在[ 9 ]的大房子的阴影仍无处不在，和[ 10 ]更自由的地方，在它的起源，aristocratic20。如果法国人看到我们的贵族和喜欢它，如果他看见我们的势利和喜欢它，如果他给自己设定的imitate21它，我们都知道我们应该感到。我们都知道，我们应该觉得那个法国人是repulsive22小gnat23。他会模仿英国贵族，他会模仿英国的恶习。但他不知道他是副plagiarized24：他不明白副部分是一种美德。他不理解在英语平衡势利并使其人类的那些元素：[ 11 ]他们的好客的英语，伟大的仁慈，他们无意识的诗歌，他们的感情主义，真正钦佩的绅士。法国royalist25看到英语就像他们的国王。但他不明白，当它是基地，崇拜一个国王，它几乎是高贵的崇拜一个无力的国王。[ 12 ]的汉诺威君主的impotence26提高了英语忠臣几乎到雅各的chivalry27和尊严。法国人认为英国仆人恭敬：他不知道他也不敬；
有幽默而忠实的仆人，一个英国的传奇，他既是一个personality28主人；迦勒balderstone29山姆weller30。他认为，英国人羡慕的贵族；他没有考虑到他们羡慕贵族最当他不表现得像一个。他们像一个高尚的人是无意识的和随和的：奴隶可能是谦虚的，但主人一定不感到骄傲。主人的生活，他们想享受它；在他们的愿望在他没有，他们渴望更多的真诚，慷慨的乐趣，砸钱在人类，或者，用高贵的中世纪的话，larges31大快乐。这就是为什么一个车夫告诉你如果你给他正确的车费，你不是绅士。不仅是他的口袋，但他的灵魂是伤害。你伤了他的理想。你有defaced32他想象的完美的贵族。这一切真的很微妙，elusive33；它是独立的一slavishness34从一个主爱英语的一种vicarious35贵族是什么很困难。而没有一名法国人可以轻而易举地掌握它。他会认为这只不过是奴性；如果他喜欢，他会是一个奴隶。所以每个英国人必须（首先）觉得法国candor36只是残忍。如果他喜欢它，他是一个brute37。这些国家的优点不能轻易理解。它需要多年的充实和安静，大公园的生长缓慢，对oaken39梁asoning38，在酒窖和红酒在旅馆黑暗充实，所有的休闲和通过许多世纪的英国生活，产生最后的慷慨和genial40英语势利的水果。[ 17 ]它需要电池和路障，在街道上的歌曲，和衣衫褴褛的男人死了一个想法，产生和证明法国猥亵可怕的花。
The thing can only be made clear to Englishmen by [8] turning it round. Suppo a Frenchman came out of democratic France to live in England, where [9] the shadow of the great hous still falls everywhere, and [10] where even freedom was, in its origin, aristocratic20. If the Frenchman saw our aristocracy and liked it, if he saw our snobbishness and liked it, if he t himlf to imitate21 it, we all know what we should feel. We all know that we should feel that that particular Frenchman was a repulsive22 little gnat23. He would be imitating English aristocracy; he would be imitating the English vice. But he would not even understand the vice he plagiarized24: especially he would not understand that the vice is partly a virtue. He would not understand tho elements in the English which balance snobbishness and make it human: [11] the great kindness of the English, their hospitality, their unconscious poetry, their ntimental conrvatism, which really admires the gentry. The French Royalist25 es that the English like their king. But he does not grasp that while it is ba to worship a King, it is almost noble to worship a powerless King. [12] The impotence26 of the Hanoverian Sovereigns has raid the English loyal subject almost to the chivalry27 and dignity of a Jacobite. The Fr
enchman es that the English rvant is respectful: he does not realize that he is also disrespectful; that there is an English legend of the humorous and faithful rvant, who is as much a personality28 as his master; the Caleb Balderstone29 the Sam Weller30. He es that the English do admire a nobleman; he does not allow for the fact that they admire a nobleman most when he does not behave like one. They like a noble to be unconscious and amiable: the slave may be humble, but the master must not be proud. The master is Life, as they would like to enjoy it; and among the joys they desire in him there is none which they desire more sincerely than that of generosity, of throwing money about among mankind, or, to u the noble mediaeval word, larges31—the joy of largeness. That is why a cabman tells you you are no gentleman if you give him his correct fare. Not only his pocket, but his soul is hurt. You have wounded his ideal. You have defaced32 his vision of the perfect aristocrat. All this is really subtle and elusive33; it is very difficult to parate what is mere slavishness34 from what is a sort of vicarious35 nobility in the English love of a lord. And no Frenchman could easily grasp it at all. He would think it was mere slavishness; and if he liked it, he would be a slave. So every Engl
ishman must (at first) feel French candor36 to be mere brutality. And if he likes it, he is a brute37. The national merits must not be understood so easily. It requires long years of plentitude and quiet, the slow growth of great parks, the asoning38 of oaken39 beams, the dark enrichment of red wine in cellars and in inns, all the leisure and the life of England through many centuries, to produce at last the generous and genial40 fruit of English snobbishness. [17] And it requires battery and barricade, songs in the streets, and ragged men dead for an idea, to produce and justify the terrible flower of French indecency.
