【有声英语文学名著】1984 Part Two（9c）

Chapter 9 - continued
 
Winston stopped reading for a moment. Somewhere in remote distance a rocket bomb thundered. The blissful feeling of being alone with the forbidden book, in a room with no telescreen, had not worn off. Solitude 1 and safety were physical sensations, mixed up somehow with the tiredness of his body, the softness of the chair, the touch of the faint breeze from the window that played upon his cheek. The book fascinated him, or more exactly it reassured 2 him. In a sense it told him nothing that was new, but that was part of the attraction. It said what he would have said, if it had been possible for him to set his scattered 3 thoughts in order. It was the product of a mind similar to his own, but enormously more powerful, more systematic 4, less fear-ridden. The best books, he perceived, are those that tell you what you know already. He had just turned back to Chapter I when he heard Julia’s footstep on the stair and started out of his chair to meet her. She dumped her brown tool-bag on the floor and flung herself into his arms. It was more than a week since they had seen one another.
‘I’ve got THE BOOK,’ he said as they disentangled themselves.
‘Oh, you’ve got it? Good,’ she said without much interest, and almost immediately knelt down beside the oil stove to make the coffee.
They did not return to the subject until they had been in bed for half an hour. The evening was just cool enough to make it worth while to pull up the counterpane. From below came the familiar sound of singing and the scrape of boots on the flagstones. The brawny 5 red-armed woman whom Winston had seen there on his first visit was almost a fixture 6 in the yard. There seemed to be no hour of daylight when she was not marching to and fro between the washtub and the line, alternately gagging herself with clothes pegs 7 and breaking forth 8 into lusty song. Julia had settled down on her side and seemed to be already on the point of falling asleep. He reached out for the book, which was lying on the floor, and sat up against the bedhead.
‘We must read it,’ he said. ‘You too. All members of the Brotherhood 9 have to read it.’
‘You read it,’ she said with her eyes shut. ‘Read it aloud. That’s the best way. Then you can explain it to me as you go.’
The clock’s hands said six, meaning eighteen. They had three or four hours ahead of them. He propped 10 the book against his knees and began reading:
Chapter I
 
Ignorance is Strength
 
Throughout recorded time, and probably since the end of the Neolithic 11 Age, there have been three kinds of people in the world, the High, the Middle, and the Low. They have been subdivided 12 in many ways, they have borne countless 13 different names, and their relative numbers, as well as their attitude towards one another, have varied 14 from age to age: but the essential structure of society has never altered. Even after enormous upheavals 15 and seemingly irrevocable changes, the same pattern has always reasserted itself, just as a gyroscope will always return to equilibrium 16, however far it is pushed one way or the other
‘Julia, are you awake?’ said Winston.
‘Yes, my love, I’m listening. Go on. It’s marvellous.’
He continued reading:
The aims of these three groups are entirely 17 irreconcilable 18. The aim of the High is to remain where they are. The aim of the Middle is to change places with the High. The aim of the Low, when they have an aim — for it is an abiding 19 characteristic of the Low that they are too much crushed by drudgery 20 to be more than intermittently 21 conscious of anything outside their daily lives — is to abolish all distinctions and create a society in which all men shall be equal. Thus throughout history a struggle which is the same in its main outlines recurs 22 over and over again. For long periods the High seem to be securely in power, but sooner or later there always comes a moment when they lose either their belief in themselves or their capacity to govern efficiently 23, or both. They are then overthrown 25 by the Middle, who enlist 26 the Low on their side by pretending to them that they are fighting for liberty and justice. As soon as they have reached their objective, the Middle thrust the Low back into their old position of servitude, and themselves become the High. Presently a new Middle group splits off from one of the other groups, or from both of them, and the struggle begins over again. Of the three groups, only the Low are never even temporarily successful in achieving their aims. It would be an exaggeration to say that throughout history there has been no progress of a material kind. Even today, in a period of decline, the average human being is physically 27 better off than he was a few centuries ago. But no advance in wealth, no softening 28 of manners, no reform or revolution has ever brought human equality a millimetre nearer. From the point of view of the Low, no historic change has ever meant much more than a change in the name of their masters.
By the late nineteenth century the recurrence 29 of this pattern had become obvious to many observers. There then rose schools of thinkers who interpreted history as a cyclical process and claimed to show that inequality was the unalterable law of human life. This doctrine 30, of course, had always had its adherents 31, but in the manner in which it was now put forward there was a significant change. In the past the need for a hierarchical form of society had been the doctrine specifically of the High. It had been preached by kings and aristocrats 32 and by the priests, lawyers, and the like who were parasitical 33 upon them, and it had generally been softened 34 by promises of compensation in an imaginary world beyond the grave. The Middle, so long as it was struggling for power, had always made use of such terms as freedom, justice, and fraternity. Now, however, the concept of human brotherhood began to be assailed 35 by people who were not yet in positions of command, but merely hoped to be so before long. In the past the Middle had made revolutions under the banner of equality, and then had established a fresh tyranny as soon as the old one was overthrown. The new Middle groups in effect proclaimed their tyranny beforehand. Socialism, a theory which appeared in the early nineteenth century and was the last link in a chain of thought stretching back to the slave rebellions of antiquity 36, was still deeply infected by the Utopianism of past ages. But in each variant 37 of Socialism that appeared from about 1900 onwards the aim of establishing liberty and equality was more and more openly abandoned. The new movements which appeared in the middle years of the century, Ingsoc in Oceania, Neo-Bolshevism in Eurasia, Death-Worship, as it is commonly called, in Eastasia, had the conscious aim of perpetuating 38 UNfreedom and INequality. These new movements, of course, grew out of the old ones and tended to keep their names and pay lip-service to their ideology 39. But the purpose of all of them was to arrest progress and freeze history at a chosen moment. The familiar pendulum 40 swing was to happen once more, and then stop. As usual, the High were to be turned out by the Middle, who would then become the High; but this time, by conscious strategy, the High would be able to maintain their position permanently 41.
The new doctrines 42 arose partly because of the accumulation of historical knowledge, and the growth of the historical sense, which had hardly existed before the nineteenth century. The cyclical movement of history was now intelligible 43, or appeared to be so; and if it was intelligible, then it was alterable. But the principal, underlying 44 cause was that, as early as the beginning of the twentieth century, human equality had become technically 45 possible. It was still true that men were not equal in their native talents and that functions had to be specialized 46 in ways that favoured some individuals against others; but there was no longer any real need for class distinctions or for large differences of wealth. In earlier ages, class distinctions had been not only inevitable 47 but desirable. Inequality was the price of civilization. With the development of machine production, however, the case was altered. Even if it was still necessary for human beings to do different kinds of work, it was no longer necessary for them to live at different social or economic levels. Therefore, from the point of view of the new groups who were on the point of seizing power, human equality was no longer an ideal to be striven after, but a danger to be averted 49. In more primitive 50 ages, when a just and peaceful society was in fact not possible, it had been fairly easy to believe it. The idea of an earthly paradise in which men should live together in a state of brotherhood, without laws and without brute 51 labour, had haunted the human imagination for thousands of years. And this vision had had a certain hold even on the groups who actually profited by each historical change. The heirs of the French, English, and American revolutions had partly believed in their own phrases about the rights of man, freedom of speech, equality before the law, and the like, and have even allowed their conduct to be influenced by them to some extent. But by the fourth decade of the twentieth century all the main currents of political thought were authoritarian 52. The earthly paradise had been discredited 53 at exactly the moment when it became realizable. Every new political theory, by whatever name it called itself, led back to hierarchy 54 and regimentation 55. And in the general hardening of outlook that set in round about 1930, practices which had been long abandoned, in some cases for hundreds of years — imprisonment 56 without trial, the use of war prisoners as slaves, public executions, torture to extract confessions 57, the use of hostages, and the deportation 58 of whole populations — not only became common again, but were tolerated and even defended by people who considered themselves enlightened and progressive.
It was only after a decade of national wars, civil wars, revolutions, and counter-revolutions in all parts of the world that Ingsoc and its rivals emerged as fully 59 worked-out political theories. But they had been foreshadowed by the various systems, generally called totalitarian, which had appeared earlier in the century, and the main outlines of the world which would emerge from the prevailing 60 chaos 61 had long been obvious. What kind of people would control this world had been equally obvious. The new aristocracy was made up for the most part of bureaucrats 62, scientists, technicians, trade-union organizers, publicity 63 experts, sociologists, teachers, journalists, and professional politicians. These people, whose origins lay in the salaried middle class and the upper grades of the working class, had been shaped and brought together by the barren world of monopoly industry and centralized government. As compared with their opposite numbers in past ages, they were less avaricious 64, less tempted 65 by luxury, hungrier for pure power, and, above all, more conscious of what they were doing and more intent on crushing opposition 66. This last difference was cardinal 67. By comparison with that existing today, all the tyrannies of the past were half-hearted and inefficient 68. The ruling groups were always infected to some extent by liberal ideas, and were content to leave loose ends everywhere, to regard only the overt 24 act and to be uninterested in what their subjects were thinking. Even the Catholic Church of the Middle Ages was tolerant by modern standards. Part of the reason for this was that in the past no government had the power to keep its citizens under constant surveillance. The invention of print, however, made it easier to manipulate public opinion, and the film and the radio carried the process further. With the development of television, and the technical advance which made it possible to receive and transmit simultaneously 69 on the same instrument, private life came to an end. Every citizen, or at least every citizen important enough to be worth watching, could be kept for twenty-four hours a day under the eyes of the police and in the sound of official propaganda, with all other channels of communication closed. The possibility of enforcing not only complete obedience 70 to the will of the State, but complete uniformity of opinion on all subjects, now existed for the first time.
After the revolutionary period of the fifties and sixties, society regrouped itself, as always, into High, Middle, and Low. But the new High group, unlike all its forerunners 71, did not act upon instinct but knew what was needed to safeguard its position. It had long been realized that the only secure basis for oligarchy 72 is collectivism. Wealth and privilege are most easily defended when they are possessed 73 jointly 74. The so-called ‘abolition of private property’ which took place in the middle years of the century meant, in effect, the concentration of property in far fewer hands than before: but with this difference, that the new owners were a group instead of a mass of individuals. Individually, no member of the Party owns anything, except petty personal belongings 75. Collectively, the Party owns everything in Oceania, because it controls everything, and disposes of the products as it thinks fit. In the years following the Revolution it was able to step into this commanding position almost unopposed, because the whole process was represented as an act of collectivization. It had always been assumed that if the capitalist class were expropriated, Socialism must follow: and unquestionably the capitalists had been expropriated. Factories, mines, land, houses, transport — everything had been taken away from them: and since these things were no longer private property, it followed that they must be public property. Ingsoc, which grew out of the earlier Socialist 76 movement and inherited its phraseology, has in fact carried out the main item in the Socialist programme; with the result, foreseen and intended beforehand, that economic inequality has been made permanent.
But the problems of perpetuating a hierarchical society go deeper than this. There are only four ways in which a ruling group can fall from power. Either it is conquered from without, or it governs so inefficiently 77 that the masses are stirred to revolt, or it allows a strong and discontented Middle group to come into being, or it loses its own self-confidence and willingness to govern. These causes do not operate singly, and as a rule all four of them are present in some degree. A ruling class which could guard against all of them would remain in power permanently. Ultimately the determining factor is the mental attitude of the ruling class itself.
After the middle of the present century, the first danger had in reality disappeared. Each of the three powers which now divide the world is in fact unconquerable, and could only become conquerable through slow demographic changes which a government with wide powers can easily avert 48. The second danger, also, is only a theoretical one. The masses never revolt of their own accord, and they never revolt merely because they are oppressed. Indeed, so long as they are not permitted to have standards of comparison, they never even become aware that they are oppressed. The recurrent economic crises of past times were totally unnecessary and are not now permitted to happen, but other and equally large dislocations can and do happen without having political results, because there is no way in which discontent can become articulate. As for the problem of over-production, which has been latent in our society since the development of machine technique, it is solved by the device of continuous warfare 78 (see Chapter III), which is also useful in keying up public morale 79 to the necessary pitch. From the point of view of our present rulers, therefore, the only genuine dangers are the splitting-off of a new group of able, under-employed, power-hungry people, and the growth of liberalism and scepticism in their own ranks. The problem, that is to say, is educational. It is a problem of continuously moulding the consciousness both of the directing group and of the larger executive group that lies immediately below it. The consciousness of the masses needs only to be influenced in a negative way.
Given this background, one could infer, if one did not know it already, the general structure of Oceanic society. At the apex 80 of the pyramid comes Big Brother. Big Brother is infallible and all-powerful. Every success, every achievement, every victory, every scientific discovery, all knowledge, all wisdom, all happiness, all virtue 81, are held to issue directly from his leadership and inspiration. Nobody has ever seen Big Brother. He is a face on the hoardings, a voice on the telescreen. We may be reasonably sure that he will never die, and there is already considerable uncertainty 82 as to when he was born. Big Brother is the guise 83 in which the Party chooses to exhibit itself to the world. His function is to act as a focusing point for love, fear, and reverence 84, emotions which are more easily felt towards an individual than towards an organization. Below Big Brother comes the Inner Party. Its numbers limited to six millions, or something less than 2 per cent of the population of Oceania.