‘Of course, poor old Cronshaw will never do any good,’ they said. ‘He’s quite hopeless.’
They prided themselves on being alone in appreciating his genius; and though, with the contempt of youth for the follies of middle-age, they patronised him among themselves, they did not fail to look upon it as a feather in their caps if he had chosen a time when only one was there to be particularly wonderful. Cronshaw never came to Gravier’s. For the last four years he had lived in squalid conditions with a woman whom only Lawson had once seen, in a tiny apartment on the sixth floor of one of the most dilapidated houses on the Quai des Grands Augustins: Lawson described with gusto the filth, the untidiness, the litter.
‘And the stink nearly blew your head off.’
‘Not at dinner, Lawson,’ expostulated one of the others.
But he would not deny himself the pleasure of giving picturesque details of the odours which met his nostril. With a fierce delight in his own realism he described the woman who had opened the door for him. She was dark, small, and fat, quite young, with black hair that seemed always on the point of coming down. She wore a slatternly blouse and no corsets. With her red cheeks, large sensual mouth, and shining, lewd eyes, she reminded you of the Bohemienne in the Louvre by Franz Hals. She had a flaunting vulgarity which amused and yet horrified. A scrubby, unwashed baby was playing on the floor. It was known that the slut deceived Cronshaw with the most worthless ragamuffins of the Quarter, and it was a mystery to the ingenuous youths who absorbed his wisdom over a cafe table that Cronshaw with his keen intellect and his passion for beauty could ally himself to such a creature. But he seemed to revel in the coarseness of her language and would often report some phrase which reeked of the gutter. He referred to her ironically as la fille de mon concierge. Cronshaw was very poor. He earned a bare subsistence by writing on the exhibitions of pictures for one or two English papers, and he did a certain amount of translating. He had been on the staff of an English paper in Paris, but had been dismissed for drunkenness; he still however did odd jobs for it, describing sales at the Hotel Drouot or the revues at music-halls. The life of Paris had got into his bones, and he would not change it, notwithstanding its squalor, drudgery, and hardship, for any other in the world. He remained there all through the year, even in summer when everyone he knew was away, and felt himself only at ease within a mile of the Boulevard St. Michel. But the curious thing was that he had never learnt to speak French passably, and he kept in his shabby clothes bought at La Belle Jardiniere an ineradicably English appearance.
可劳森正在兴头上，哪肯住嘴，硬是把那些曾钻进他鼻孔的气味绘声绘色描述了一番。他还惟妙惟肖地讲了那个给他开门的女人的模样，讲的的时候，那股得意劲儿就别提了。她肤色黝黑，身材矮小而丰腴，年纪很轻。满头乌黑的云鬓像是随时都会蓬松开来。她贴身裹了件邋遢的短上衣，连紧身胸衣也没穿。那张红扑扑的脸庞，那张富有性感的阔口，还有那对流光泛彩、勾魂摄魄的双眸，使人不禁想起那帧陈列在卢佛尔宫内的弗兰兹·海尔斯的杰作《波希米亚女子》。她浑身上下透出一股招蜂引蝶的浪劲儿，既让人觉得有趣，又令人不胜骇然。一个蓬头垢面的婴儿正趴在地上玩。那个荡妇背着克朗肖，同拉丁区一些不三不四的野小子勾勾搭搭，已不成其为什么秘密。然而才智过人、爱美胜似性命的克朗肖竟然和这样一个宝贝货搅在一起，真叫那些常在咖啡馆餐桌旁汲取克朗肖的睿智敏慧的天真青年百思而不得其解。克朗肖自己呢，对她满口不登大雅之堂的粗俗言词倒似乎大加赞赏，还常常把一些不堪入耳的粗话转述给别人听。他调侃地称她La fille de mon concierge。克朗肖一贫如洗，就靠给一两家英文报纸撰写评论画展的文章勉强糊口，同时还搞点翻译。他过去当过巴黎某英文报纸的编辑，后来由于好酒贪杯而砸了饭碗，不过现在仍不时为这家报纸干点零活，报道特鲁沃饭店举行的大拍卖啊，或是介绍杂耍剧场上演的活报剧什么的。巴黎的生活已经渗入他的骨髓之中；尽管他在这儿尝尽了贫困、劳累和艰苦，但他宁肯舍弃世间的一切，也不愿抛开这儿的生活。他一年到头都厮守在巴黎，即使在酷暑盛夏，他的朋友熟人全都离开巴黎消夏去了，他也不走：只要离开圣米歇尔大街一英里，他就浑身感到不自在。可说来也是桩怪事，他至今连句把像样的法国话也不会说。他穿着从"漂亮的园丁"商场买来的破旧衣衫，始终是一副英国佬的气派，大概至死也改不了啦。
He was a man who would have made a success of life a century and a half ago when conversation was a passport to good company and inebriety no bar.
‘I ought to have lived in the eighteen hundreds,’ he said himself. ‘What I want is a patron. I should have published my poems by subscription and dedicated them to a nobleman. I long to compose rhymed couplets upon the poodle of a countess. My soul yearns for the love of chamber-maids and the conversation of bishops.’
He quoted the romantic Rolla,
‘Je suis venu trop tard dans un monde trop vieux.’
"Je suis venu trop tard dans un monde trop vleux．"
He liked new faces, and he took a fancy to Philip, who seemed to achieve the difficult feat of talking just enough to suggest conversation and not too much to prevent monologue. Philip was captivated. He did not realise that little that Cronshaw said was new. His personality in conversation had a curious power. He had a beautiful and a sonorous voice, and a manner of putting things which was irresistible to youth. All he said seemed to excite thought, and often on the way home Lawson and Philip would walk to and from one another’s hotels, discussing some point which a chance word of Cronshaw had suggested. It was disconcerting to Philip, who had a youthful eagerness for results, that Cronshaw’s poetry hardly came up to expectation. It had never been published in a volume, but most of it had appeared in periodicals; and after a good deal of persuasion Cronshaw brought down a bundle of pages torn out of The Yellow Book, The Saturday Review, and other journals, on each of which was a poem. Philip was taken aback to find that most of them reminded him either of Henley or of Swinburne. It needed the splendour of Cronshaw’s delivery to make them personal. He expressed his disappointment to Lawson, who carelessly repeated his words; and next time Philip went to the Closerie des Lilas the poet turned to him with his sleek smile:
‘I hear you don’t think much of my verses.’
Philip was embarrassed.
‘I don’t know about that,’ he answered. ‘I enjoyed reading them very much.’
‘Do not attempt to spare my feelings,’ returned Cronshaw, with a wave of his fat hand. ‘I do not attach any exaggerated importance to my poetical works. Life is there to be lived rather than to be written about. My aim is to search out the manifold experience that it offers, wringing from each moment what of emotion it presents. I look upon my writing as a graceful accomplishment which does not absorb but rather adds pleasure to existence. And as for posterity—damn posterity.’
Philip smiled, for it leaped to one’s eyes that the artist in life had produced no more than a wretched daub. Cronshaw looked at him meditatively and filled his glass. He sent the waiter for a packet of cigarettes.
‘You are amused because I talk in this fashion and you know that I am poor and live in an attic with a vulgar trollop who deceives me with hair-dressers and garcons de cafe; I translate wretched books for the British public, and write articles upon contemptible pictures which deserve not even to be abused. But pray tell me what is the meaning of life?’
"你听我这么议论，一定觉得好笑。你知道我是个穷措大，同一个俗不可耐的骚婆娘住在公寓的顶楼上，那女人背着我偷野汉子，同理发师和garc ons de cafe勾勾搭搭。我为英国读者翻译不登大雅之堂的书籍，替一些不值一文的画儿写评论文章，而实际上对这些画儿，就连骂几句还嫌弄脏自己的嘴呢。不过，请你告诉我，生活的真谛究竟何在？"
‘I say, that’s rather a difficult question. Won’t you give the answer yourself?’
‘No, because it’s worthless unless you yourself discover it. But what do you suppose you are in the world for?’
Philip had never asked himself, and he thought for a moment before replying.
‘Oh, I don’t know: I suppose to do one’s duty, and make the best possible use of one’s faculties, and avoid hurting other people.’
‘In short, to do unto others as you would they should do unto you?’
‘I suppose so.’
‘No, it isn’t,’ said Philip indignantly. ‘It has nothing to do with Christianity. It’s just abstract morality.’
‘But there’s no such thing as abstract morality.’
‘In that case, supposing under the influence of liquor you left your purse behind when you leave here and I picked it up, why do you imagine that I should return it to you? It’s not the fear of the police.’
‘It’s the dread of hell if you sin and the hope of Heaven if you are virtuous.’
‘But I believe in neither.’
‘That may be. Neither did Kant when he devised the Categorical Imperative. You have thrown aside a creed, but you have preserved the ethic which was based upon it. To all intents you are a Christian still, and if there is a God in Heaven you will undoubtedly receive your reward. The Almighty can hardly be such a fool as the churches make out. If you keep His laws I don’t think He can care a packet of pins whether you believe in Him or not.’
‘But if I left my purse behind you would certainly return it to me,’ said Philip.
‘Not from motives of abstract morality, but only from fear of the police.’
‘It’s a thousand to one that the police would never find out.’
‘My ancestors have lived in a civilised state so long that the fear of the police has eaten into my bones. The daughter of my concierge would not hesitate for a moment. You answer that she belongs to the criminal classes; not at all, she is merely devoid of vulgar prejudice.’
‘But then that does away with honour and virtue and goodness and decency and everything,’ said Philip.
‘Have you ever committed a sin?’
‘I don’t know, I suppose so,’ answered Philip.
‘You speak with the lips of a dissenting minister. I have never committed a sin.’
Cronshaw in his shabby great-coat, with the collar turned up, and his hat well down on his head, with his red fat face and his little gleaming eyes, looked extraordinarily comic; but Philip was too much in earnest to laugh.
‘Have you never done anything you regret?’
‘How can I regret when what I did was inevitable?’ asked Cronshaw in return.
‘But that’s fatalism.’
‘The illusion which man has that his will is free is so deeply rooted that I am ready to accept it. I act as though I were a free agent. But when an action is performed it is clear that all the forces of the universe from all eternity conspired to cause it, and nothing I could do could have prevented it. It was inevitable. If it was good I can claim no merit; if it was bad I can accept no censure.’
‘My brain reels,’ said Philip.
‘Have some whiskey,’ returned Cronshaw, passing over the bottle. ‘There’s nothing like it for clearing the head. You must expect to be thick-witted if you insist upon drinking beer.’
Philip shook his head, and Cronshaw proceeded:
‘You’re not a bad fellow, but you won’t drink. Sobriety disturbs conversation. But when I speak of good and bad...’ Philip saw he was taking up the thread of his discourse, ‘I speak conventionally. I attach no meaning to those words. I refuse to make a hierarchy of human actions and ascribe worthiness to some and ill-repute to others. The terms vice and virtue have no signification for me. I do not confer praise or blame: I accept. I am the measure of all things. I am the centre of the world.’
‘But there are one or two other people in the world,’ objected Philip.
‘I speak only for myself. I know them only as they limit my activities. Round each of them too the world turns, and each one for himself is the centre of the universe. My right over them extends only as far as my power. What I can do is the only limit of what I may do. Because we are gregarious we live in society, and society holds together by means of force, force of arms (that is the policeman) and force of public opinion (that is Mrs. Grundy). You have society on one hand and the individual on the other: each is an organism striving for self-preservation. It is might against might. I stand alone, bound to accept society and not unwilling, since in return for the taxes I pay it protects me, a weakling, against the tyranny of another stronger than I am; but I submit to its laws because I must; I do not acknowledge their justice: I do not know justice, I only know power. And when I have paid for the policeman who protects me and, if I live in a country where conscription is in force, served in the army which guards my house and land from the invader, I am quits with society: for the rest I counter its might with my wiliness. It makes laws for its self-preservation, and if I break them it imprisons or kills me: it has the might to do so and therefore the right. If I break the laws I will accept the vengeance of the state, but I will not regard it as punishment nor shall I feel myself convicted of wrong-doing. Society tempts me to its service by honours and riches and the good opinion of my fellows; but I am indifferent to their good opinion, I despise honours and I can do very well without riches.’
‘But if everyone thought like you things would go to pieces at once.’
‘I have nothing to do with others, I am only concerned with myself. I take advantage of the fact that the majority of mankind are led by certain rewards to do things which directly or indirectly tend to my convenience.’
‘It seems to me an awfully selfish way of looking at things,’ said Philip.
‘But are you under the impression that men ever do anything except for selfish reasons?’
‘It is impossible that they should. You will find as you grow older that the first thing needful to make the world a tolerable place to live in is to recognise the inevitable selfishness of humanity. You demand unselfishness from others, which is a preposterous claim that they should sacrifice their desires to yours. Why should they? When you are reconciled to the fact that each is for himself in the world you will ask less from your fellows. They will not disappoint you, and you will look upon them more charitably. Men seek but one thing in life—their pleasure.’
‘No, no, no!’ cried Philip.
‘You rear like a frightened colt, because I use a word to which your Christianity ascribes a deprecatory meaning. You have a hierarchy of values; pleasure is at the bottom of the ladder, and you speak with a little thrill of self-satisfaction, of duty, charity, and truthfulness. You think pleasure is only of the senses; the wretched slaves who manufactured your morality despised a satisfaction which they had small means of enjoying. You would not be so frightened if I had spoken of happiness instead of pleasure: it sounds less shocking, and your mind wanders from the sty of Epicurus to his garden. But I will speak of pleasure, for I see that men aim at that, and I do not know that they aim at happiness. It is pleasure that lurks in the practice of every one of your virtues. Man performs actions because they are good for him, and when they are good for other people as well they are thought virtuous: if he finds pleasure in giving alms he is charitable; if he finds pleasure in helping others he is benevolent; if he finds pleasure in working for society he is public-spirited; but it is for your private pleasure that you give twopence to a beggar as much as it is for my private pleasure that I drink another whiskey and soda. I, less of a humbug than you, neither applaud myself for my pleasure nor demand your admiration.’
‘But have you never known people do things they didn’t want to instead of things they did?’
‘No. You put your question foolishly. What you mean is that people accept an immediate pain rather than an immediate pleasure. The objection is as foolish as your manner of putting it. It is clear that men accept an immediate pain rather than an immediate pleasure, but only because they expect a greater pleasure in the future. Often the pleasure is illusory, but their error in calculation is no refutation of the rule. You are puzzled because you cannot get over the idea that pleasures are only of the senses; but, child, a man who dies for his country dies because he likes it as surely as a man eats pickled cabbage because he likes it. It is a law of creation. If it were possible for men to prefer pain to pleasure the human race would have long since become extinct.’
‘But if all that is true,’ cried Philip, ‘what is the use of anything? If you take away duty and goodness and beauty why are we brought into the world?’
‘Here comes the gorgeous East to suggest an answer,’ smiled Cronshaw.
He pointed to two persons who at that moment opened the door of the cafe, and, with a blast of cold air, entered. They were Levantines, itinerant vendors of cheap rugs, and each bore on his arm a bundle. It was Sunday evening, and the cafe was very full. They passed among the tables, and in that atmosphere heavy and discoloured with tobacco smoke, rank with humanity, they seemed to bring an air of mystery. They were clad in European, shabby clothes, their thin great-coats were threadbare, but each wore a tarbouch. Their faces were gray with cold. One was of middle age, with a black beard, but the other was a youth of eighteen, with a face deeply scarred by smallpox and with one eye only. They passed by Cronshaw and Philip.
‘Allah is great, and Mahomet is his prophet,’ said Cronshaw impressively.
The elder advanced with a cringing smile, like a mongrel used to blows. With a sidelong glance at the door and a quick surreptitious movement he showed a pornographic picture.
‘Are you Masr-ed-Deen, the merchant of Alexandria, or is it from far Bagdad that you bring your goods, O, my uncle; and yonder one-eyed youth, do I see in him one of the three kings of whom Scheherazade told stories to her lord?’
The pedlar’s smile grew more ingratiating, though he understood no word of what Cronshaw said, and like a conjurer he produced a sandalwood box.
‘Nay, show us the priceless web of Eastern looms,’ quoth Cronshaw. ‘For I would point a moral and adorn a tale.’
The Levantine unfolded a table-cloth, red and yellow, vulgar, hideous, and grotesque.
‘Thirty-five francs,’ he said.
‘O, my uncle, this cloth knew not the weavers of Samarkand, and those colours were never made in the vats of Bokhara.’
‘Twenty-five francs,’ smiled the pedlar obsequiously.
‘Ultima Thule was the place of its manufacture, even Birmingham the place of my birth.’
‘Fifteen francs,’ cringed the bearded man.
‘Get thee gone, fellow,’ said Cronshaw. ‘May wild asses defile the grave of thy maternal grandmother.’
Imperturbably, but smiling no more, the Levantine passed with his wares to another table. Cronshaw turned to Philip.
‘Have you ever been to the Cluny, the museum? There you will see Persian carpets of the most exquisite hue and of a pattern the beautiful intricacy of which delights and amazes the eye. In them you will see the mystery and the sensual beauty of the East, the roses of Hafiz and the wine-cup of Omar; but presently you will see more. You were asking just now what was the meaning of life. Go and look at those Persian carpets, and one of these days the answer will come to you.’
‘You are cryptic,’ said Philip.
‘I am drunk,’ answered Cronshaw.