为您找到与培根散文集英文版相关的共200个结果:
想找一些简单又有个性的英文句子来做qq签名吗?下面读文网小编为大家带简单个性英文签名,希望大家喜欢!
Life is a on return journey.
人生是一段没有退路的旅程。
Home is where the heart is.
心在的地方就是家。
Life is tough, my darling, but so are you.
生活很艰难,但是宝贝,你也很坚强。
When it has is lost, brave to give up.
当拥有已经是失去,就勇敢的放弃。
Don't let the fear for losing keep you from trying.
别因为害怕失败而停止尝试。
Real dream is the other shore of reality.
真正的梦就是现实的彼岸。
Sometimes you have to give up on someone in order to respect yourself.
有时候我们必须放弃一些人,来成全自己的自尊。
There is no elevator to success. You have to take the stairs.
成功没有电梯,只有一步一个脚印。
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《丑小鸭》是安徒生的经典童话故事之一,写了一只天鹅蛋在鸭群中破壳后,因相貌怪异,让同类鄙弃,历经千辛万苦、重重磨难之后长成了白天鹅。下面读文网小编为大家带来丑小鸭童话故事英文版及翻译,欢迎大家阅读欣赏!
It was so beautiful out on the country, it was summer- the wheat fields were golden, the oats were green, and down among the green meadows the hay was stacked. There the stork minced about on his red legs, clacking away in Egyptian, which was the language his mother had taught him. Round about the field and meadow lands rose vast forests, in which deep lakes lay hidden. Yes, it was indeed lovely out there in the country.
In the midst of the sunshine there stood an old manor house that had a deep moat around it. From the walls of the manor right down to the water's edge great burdock leaves grew, and there were some so tall that little children could stand upright beneath the biggest of them. In this wilderness of leaves, which was as dense as the forests itself, a duck sat on her nest, hatching her ducklings. She was becoming somewhat weary, because sitting is such a dull business and scarcely anyone came to see her. The other ducks would much rather swim in the moat than waddle out and squat under the burdock leaf to gossip with her.
But at last the eggshells began to crack, one after another. "Peep, peep!" said the little things, as they came to life and poked out their heads.
"Quack, quack!" said the duck, and quick as quick can be they all waddled out to have a look at the green world under the leaves. Their mother let them look as much as they pleased, because green is good for the eyes.
"How wide the world is," said all the young ducks, for they certainly had much more room now than they had when they were in their eggshells.
"Do you think this is the whole world?" their mother asked. "Why it extends on and on, clear across to the other side of the garden and right on into the parson's field, though that is further than I have ever been. I do hope you are all hatched," she said as she got up. "No, not quite all. The biggest egg still lies here. How much longer is this going to take? I am really rather tired of it all," she said, but she settled back on her nest.
"Well, how goes it?" asked an old duck who came to pay her a call.
"It takes a long time with that one egg," said the duck on the nest. "It won't crack, but look at the others. They are the cutest little ducklings I've ever seen. They look exactly like their father, the wretch! He hasn't come to see me at all."
"Let's have a look at the egg that won't crack," the old duck said. "It's a turkey egg, and you can take my word for it. I was fooled like that once myself. What trouble and care I had with those turkey children, for I may as well tell you, they are afraid of the water. I simply could not get them into it. I quacked and snapped at them, but it wasn't a bit of use. Let me see the egg. Certainly, it's a turkey egg. Let it lie, and go teach your other children to swim."
"Oh, I'll sit a little longer. I've been at it so long already that I may as well sit here half the summer."
"Suit yourself," said the old duck, and away she waddled.
At last the big egg did crack. "Peep," said the young one, and out he tumbled, but he was so big and ugly.
The duck took a look at him. "That's a frightfully big duckling," she said. "He doesn't look the least like the others. Can he really be a turkey baby? Well, well! I'll soon find out. Into the water he shall go, even if I have to shove him in myself."
Next day the weather was perfectly splendid, and the sun shone down on all the green burdock leaves. The mother duck led her whole family down to the moat. Splash! she took to the water. "Quack, quack," said she, and one duckling after another plunged in. The water went over their heads, but they came up in a flash, and floated to perfection. Their legs worked automatically, and they were all there in the water. Even the big, ugly gray one was swimming along.
"Why, that's no turkey," she said. "See how nicely he uses his legs, and how straight he holds himself. He's my very own son after all, and quite good-looking if you look at him properly. Quack, quack come with me. I'll lead you out into the world and introduce you to the duck yard. But keep close to me so that you won't get stepped on, and watch out for the cat!"
Thus they sallied into the duck yard, where all was in an uproar because two families were fighting over the head of an eel. But the cat got it, after all.
"You see, that's the way of the world." The mother duck licked her bill because she wanted the eel's head for herself. "Stir your legs. Bustle about, and mind that you bend your necks to that old duck over there. She's the noblest of us all, and has Spanish blood in her. That's why she's so fat. See that red rag around her leg? That's a wonderful thing, and the highest distinction a duck can get. It shows that they don't want to lose her, and that she's to have special attention from man and beast. Shake yourselves! Don't turn your toes in. A well-bred duckling turns his toes way out, just as his father and mother do-this way. So then! Now duck your necks and say quack!"
They did as she told them, but the other ducks around them looked on and said right out loud, "See here! Must we have this brood too, just as if there weren't enough of us already? And-fie! what an ugly-looking fellow that duckling is! We won't stand for him." One duck charged up and bit his neck.
"Let him alone," his mother said. "He isn't doing any harm."
"Possibly not," said the duck who bit him, "but he's too big and strange, and therefore he needs a good whacking."
"What nice-looking children you have, Mother," said the old duck with the rag around her leg. "They are all pretty except that one. He didn't come out so well. It's a pity you can't hatch him again."
"That can't be managed, your ladyship," said the mother. "He isn't so handsome, but he's as good as can be, and he swims just as well as the rest, or, I should say, even a little better than they do. I hope his looks will improve with age, and after a while he won't seem so big. He took too long in the egg, and that's why his figure isn't all that it should be." She pinched his neck and preened his feathers. "Moreover, he's a drake, so it won't matter so much. I think he will be quite strong, and I'm sure he will amount to something."
"The other ducklings are pretty enough," said the old duck. "Now make yourselves right at home, and if you find an eel's head you may bring it to me."
So they felt quite at home. But the poor duckling who had been the last one out of his egg, and who looked so ugly, was pecked and pushed about and made fun of by the ducks, and the chickens as well. "He's too big," said they all. The turkey gobbler, who thought himself an emperor because he was born wearing spurs, puffed up like a ship under full sail and bore down upon him, gobbling and gobbling until he was red in the face. The poor duckling did not know where he dared stand or where he dared walk. He was so sad because he was so desperately ugly, and because he was the laughing stock of the whole barnyard.
So it went on the first day, and after that things went from bad to worse. The poor duckling was chased and buffeted about by everyone. Even his own brothers and sisters abused him. "Oh," they would always say, "how we wish the cat would catch you, you ugly thing." And his mother said, "How I do wish you were miles away." The ducks nipped him, and the hens pecked him, and the girl who fed them kicked him with her foot.
So he ran away; and he flew over the fence. The little birds in the bushes darted up in a fright. "That's because I'm so ugly," he thought, and closed his eyes, but he ran on just the same until he reached the great marsh where the wild ducks lived. There he lay all night long, weary and disheartened.
When morning came, the wild ducks flew up to have a look at their new companion. "What sort of creature are you?" they asked, as the duckling turned in all directions, bowing his best to them all. "You are terribly ugly," they told him, "but that's nothing to us so long as you don't marry into our family."
Poor duckling! Marriage certainly had never entered his mind. All he wanted was for them to let him lie among the reeds and drink a little water from the marsh.
There he stayed for two whole days. Then he met two wild geese, or rather wild ganders-for they were males. They had not been out of the shell very long, and that's what made them so sure of themselves.
"Say there, comrade," they said, "you're so ugly that we have taken a fancy to you. Come with us and be a bird of passage. In another marsh near-by, there are some fetching wild geese, all nice young ladies who know how to quack. You are so ugly that you'll completely turn their heads."
Bing! Bang! Shots rang in the air, and these two ganders fell dead among the reeds. The water was red with their blood. Bing! Bang! the shots rang, and as whole flocks of wild geese flew up from the reeds another volley crashed. A great hunt was in progress. The hunters lay under cover all around the marsh, and some even perched on branches of trees that overhung the reeds. Blue smoke rose like clouds from the shade of the trees, and drifted far out over the water.
The bird dogs came splash, splash! through the swamp, bending down the reeds and the rushes on every side. This gave the poor duckling such a fright that he twisted his head about to hide it under his wing. But at that very moment a fearfully big dog appeared right beside him. His tongue lolled out of his mouth and his wicked eyes glared horribly. He opened his wide jaws, flashed his sharp teeth, and - splash, splash - on he went without touching the duckling.
"Thank heavens," he sighed, "I'm so ugly that the dog won't even bother to bite me."
He lay perfectly still, while the bullets splattered through the reeds as shot after shot was fired. It was late in the day before things became quiet again, and even then the poor duckling didn't dare move. He waited several hours before he ventured to look about him, and then he scurried away from that marsh as fast as he could go. He ran across field and meadows. The wind was so strong that he had to struggle to keep his feet.
Late in the evening he came to a miserable little hovel, so ramshackle that it did not know which way to tumble, and that was the only reason it still stood. The wind struck the duckling so hard that the poor little fellow had to sit down on his tail to withstand it. The storm blew stronger and stronger, but the duckling noticed that one hinge had come loose and the door hung so crooked that he could squeeze through the crack into the room, and that's just what he did.
Here lived an old woman with her cat and her hen. The cat, whom she called "Sonny," could arch his back, purr, and even make sparks, though for that you had to stroke his fur the wrong way. The hen had short little legs, so she was called "Chickey Shortleg." She laid good eggs, and the old woman loved her as if she had been her own child.
In the morning they were quick to notice the strange duckling. The cat began to purr, and the hen began to cluck.
"What on earth!" The old woman looked around, but she was short-sighted, and she mistook the duckling for a fat duck that had lost its way. "That was a good catch," she said. "Now I shall have duck eggs-unless it's a drake. We must try it out." So the duckling was tried out for three weeks, but not one egg did he lay.
In this house the cat was master and the hen was mistress. They always said, "We and the world," for they thought themselves half of the world, and much the better half at that. The duckling thought that there might be more than one way of thinking, but the hen would not hear of it.
"Can you lay eggs?" she asked
"No."
"Then be so good as to hold your tongue."
The cat asked, "Can you arch your back, purr, or make sparks?"
"No."
"Then keep your opinion to yourself when sensible people are talking."
The duckling sat in a corner, feeling most despondent. Then he remembered the fresh air and the sunlight. Such a desire to go swimming on the water possessed him that he could not help telling the hen about it.
"What on earth has come over you?" the hen cried. "You haven't a thing to do, and that's why you get such silly notions. Lay us an egg, or learn to purr, and you'll get over it."
"But it's so refreshing to float on the water," said the duckling, "so refreshing to feel it rise over your head as you dive to the bottom."
"Yes, it must be a great pleasure!" said the hen. "I think you must have gone crazy. Ask the cat, who's the wisest fellow I know, whether he likes to swim or dive down in the water. Of myself I say nothing. But ask the old woman, our mistress. There's no one on earth wiser than she is. Do you imagine she wants to go swimming and feel the water rise over her head?"
"You don't understand me," said the duckling.
"Well, if we don't, who would? Surely you don't think you are cleverer than the cat and the old woman-to say nothing of myself. Don't be so conceited, child. Just thank your Maker for all the kindness we have shown you. Didn't you get into this snug room, and fall in with people who can tell you what's what? But you are such a numbskull that it's no pleasure to have you around. Believe me, I tell you this for your own good. I say unpleasant truths, but that's the only way you can know who are your friends. Be sure now that you lay some eggs. See to it that you learn to purr or to make sparks."
"I think I'd better go out into the wide world," said the duckling.
"Suit yourself," said the hen.
So off went the duckling. He swam on the water, and dived down in it, but still he was slighted by every living creature because of his ugliness.
Autumn came on. The leaves in the forest turned yellow and brown. The wind took them and whirled them about. The heavens looked cold as the low clouds hung heavy with snow and hail. Perched on the fence, the raven screamed, "Caw, caw!" and trembled with cold. It made one shiver to think of it. Pity the poor little duckling!
One evening, just as the sun was setting in splendor, a great flock of large, handsome birds appeared out of the reeds. The duckling had never seen birds so beautiful. They were dazzling white, with long graceful necks. They were swans. They uttered a very strange cry as they unfurled their magnificent wings to fly from this cold land, away to warmer countries and to open waters. They went up so high, so very high, that the ugly little duckling felt a strange uneasiness come over him as he watched them. He went around and round in the water, like a wheel. He craned his neck to follow their course, and gave a cry so shrill and strange that he frightened himself. Oh! He could not forget them-those splendid, happy birds. When he could no longer see them he dived to the very bottom. and when he came up again he was quite beside himself. He did not know what birds they were or whither they were bound, yet he loved them more than anything he had ever loved before. It was not that he envied them, for how could he ever dare dream of wanting their marvelous beauty for himself? He would have been grateful if only the ducks would have tolerated him-the poor ugly creature.
The winter grew cold - so bitterly cold that the duckling had to swim to and fro in the water to keep it from freezing over. But every night the hole in which he swam kept getting smaller and smaller. Then it froze so hard that the duckling had to paddle continuously to keep the crackling ice from closing in upon him. At last, too tired to move, he was frozen fast in the ice.
Early that morning a farmer came by, and when he saw how things were he went out on the pond, broke away the ice with his wooden shoe, and carried the duckling home to his wife. There the duckling revived, but when the children wished to play with him he thought they meant to hurt him. Terrified, he fluttered into the milk pail, splashing the whole room with milk. The woman shrieked and threw up her hands as he flew into the butter tub, and then in and out of the meal barrel. Imagine what he looked like now! The woman screamed and lashed out at him with the fire tongs. The children tumbled over each other as they tried to catch him, and they laughed and they shouted. Luckily the door was open, and the duckling escaped through it into the bushes, where he lay down, in the newly fallen snow, as if in a daze.
But it would be too sad to tell of all the hardships and wretchedness he had to endure during this cruel winter. When the warm sun shone once more, the duckling was still alive among the reeds of the marsh. The larks began to sing again. It was beautiful springtime.
Then, quite suddenly, he lifted his wings. They swept through the air much more strongly than before, and their powerful strokes carried him far. Before he quite knew what was happening, he found himself in a great garden where apple trees bloomed. The lilacs filled the air with sweet scent and hung in clusters from long, green branches that bent over a winding stream. Oh, but it was lovely here in the freshness of spring!
From the thicket before him came three lovely white swans. They ruffled their feathers and swam lightly in the stream. The duckling recognized these noble creatures, and a strange feeling of sadness came upon him.
"I shall fly near these royal birds, and they will peck me to bits because I, who am so very ugly, dare to go near them. But I don't care. Better be killed by them than to be nipped by the ducks, pecked by the hens, kicked about by the hen-yard girl, or suffer such misery in winter."
So he flew into the water and swam toward the splendid swans. They saw him, and swept down upon him with their rustling feathers raised. "Kill me!" said the poor creature, and he bowed his head down over the water to wait for death. But what did he see there, mirrored in the clear stream? He beheld his own image, and it was no longer the reflection of a clumsy, dirty, gray bird, ugly and offensive. He himself was a swan! Being born in a duck yard does not matter, if only you are hatched from a swan's egg.
He felt quite glad that he had come through so much trouble and misfortune, for now he had a fuller understanding of his own good fortune, and of beauty when he met with it. The great swans swam all around him and stroked him with their bills.
Several little children came into the garden to throw grain and bits of bread upon the water. The smallest child cried, "Here's a new one," and the others rejoiced, "yes, a new one has come." They clapped their hands, danced around, and ran to bring their father and mother.
And they threw bread and cake upon the water, while they all agreed, "The new one is the most handsome of all. He's so young and so good-looking." The old swans bowed in his honor.
Then he felt very bashful, and tucked his head under his wing. He did not know what this was all about. He felt so very happy, but he wasn't at all proud, for a good heart never grows proud. He thought about how he had been persecuted and scorned, and now he heard them all call him the most beautiful of all beautiful birds. The lilacs dipped their clusters into the stream before him, and the sun shone so warm and so heartening. He rustled his feathers and held his slender neck high, as he cried out with full heart: "I never dreamed there could be so much happiness, when I was the ugly duckling."#p#副标题#e#
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小红帽是德国童话作家格林的童话《小红帽》中的人物,故事版本多达一百多个,是如今家户喻晓的经典童话故事,成了不少小朋友最喜欢的睡前故事之一。下面读文网小编为大家带来小红帽童话故事双语版,欢迎大家阅读。
Once upon a time there was a sweet little girl. Everyone who saw her liked her, but most of all her grandmother, who did not know what to give the child next. Once she gave her a little cap made of red velvet. Because it suited her so well, and she wanted to wear it all the time, she came to be known as Little Red Cap.
One day her mother said to her, "Come Little Red Cap. Here is a piece of cake and a bottle of wine. Take them to your grandmother. She is sick and weak, and they will do her well. Mind your manners and give her my greetings. Behave yourself on the way, and do not leave the path, or you might fall down and break the glass, and then there will be nothing for your grandmother. And when you enter her parlor, don't forget to say 'Good morning,' and don't peer into all the corners first."
"I'll do everything just right," said Little Red Cap, shaking her mother's hand.
The grandmother lived out in the woods, a half hour from the village. When Little Red Cap entered the woods a wolf came up to her. She did not know what a wicked animal he was, and was not afraid of him.
"Good day to you, Little Red Cap."
"Thank you, wolf."
"Where are you going so early, Little Red Cap?"
"To grandmother's."
"And what are you carrying under your apron?"
"Grandmother is sick and weak, and I am taking her some cake and wine. We baked yesterday, and they should be good for her and give her strength."
"Little Red Cap, just where does your grandmother live?"
"Her house is good quarter hour from here in the woods, under the three large oak trees. There's a hedge of hazel bushes there. You must know the place," said Little Red Cap.
The wolf thought to himself, "Now that sweet young thing is a tasty bite for me. She will taste even better than the old woman. You must be sly, and you can catch them both."
He walked along a little while with Little Red Cap, then he said, "Little Red Cap, just look at the beautiful flowers that are all around us. Why don't you go and take a look? And I don't believe you can hear how beautifully the birds are singing. You are walking along as though you were on your way to school. It is very beautiful in the woods."
Little Red Cap opened her eyes and when she saw the sunbeams dancing to and fro through the trees and how the ground was covered with beautiful flowers, she thought, "If a take a fresh bouquet to grandmother, she will be very pleased. Anyway, it is still early, and I'll be home on time." And she ran off the path into the woods looking for flowers. Each time she picked one she thought that she could see an even more beautiful one a little way off, and she ran after it, going further and further into the woods. But the wolf ran straight to the grandmother's house and knocked on the door.
"Who's there?"
"Little Red Cap. I'm bringing you some cake and wine. Open the door."
"Just press the latch," called out the grandmother. "I'm too weak to get up."
The wolf pressed the latch, and the door opened. He stepped inside, went straight to the grandmother's bed, and ate her up. Then he put on her clothes, put her cap on his head, got into her bed, and pulled the curtains shut.
Little Red Cap had run after the flowers. After she had gathered so many that she could not carry any more, she remembered her grandmother, and then continued on her way to her house. She found, to her surprise, that the door was open. She walked into the parlor, and everything looked so strange that she thought, "Oh, my God, why am I so afraid? I usually like it at grandmother's."
She called out, "Good morning!" but received no answer.
Then she went to the bed and pulled back the curtains. Grandmother was lying there with her cap pulled down over her face and looking very strange.
"Oh, grandmother, what big ears you have!"
"All the better to hear you with."
"Oh, grandmother, what big eyes you have!"
"All the better to see you with."
"Oh, grandmother, what big hands you have!"
"All the better to grab you with!"
"Oh, grandmother, what a horribly big mouth you have!"
"All the better to eat you with!"
The wolf had scarcely finished speaking when he jumped from the bed with a single leap and ate up poor Little Red Cap. As soon as the wolf had satisfied his desires, he climbed back into bed, fell asleep, and began to snore very loudly.
A huntsman was just passing by. He thought, "The old woman is snoring so loudly. You had better see if something is wrong with her."
He stepped into the parlor, and when he approached the bed, he saw the wolf lying there. "So here I find you, you old sinner," he said. "I have been hunting for you a long time."
He was about to aim his rifle when it occurred to him that the wolf might have eaten the grandmother, and that she still might be rescued. So instead of shooting, he took a pair of scissors and began to cut open the wolf's belly. After a few cuts he saw the red cap shining through., and after a few more cuts the girl jumped out, crying, "Oh, I was so frightened! It was so dark inside the wolf's body!"
And then the grandmother came out as well, alive but hardly able to breathe. Then Little Red Cap fetched some large stones. She filled the wolf's body with them, and when he woke up and tried to run away, the stones were so heavy that he immediately fell down dead.
The three of them were happy. The huntsman skinned the wolf and went home with the pelt. The grandmother ate the cake and drank the wine that Little Red Cap had brought. And Little Red Cap thought, "As long as I live, I will never leave the path and run off into the woods by myself if mother tells me not to."
They also tell how Little Red Cap was taking some baked things to her grandmother another time, when another wolf spoke to her and wanted her to leave the path. But Little Red Cap took care and went straight to grandmother's. She told her that she had seen the wolf, and that he had wished her a good day, but had stared at her in a wicked manner. "If we hadn't been on a public road, he would have eaten me up," she said.
"Come," said the grandmother. "Let's lock the door, so he can't get in."
Soon afterward the wolf knocked on the door and called out, "Open up, grandmother. It's Little Red Cap, and I'm bringing you some baked things."
They remained silent, and did not open the door. Gray-Head crept around the house several times, and finally jumped onto the roof. He wanted to wait until Little Red Cap went home that evening, then follow her and eat her up in the darkness. But the grandmother saw what he was up to. There was a large stone trough in front of the house.
"Fetch a bucket, Little Red Cap," she said to the child. "Yesterday I cooked some sausage. Carry the water that I boiled them with to the trough." Little Red Cap carried water until the large, large trough was clear full. The smell of sausage arose into the wolf's nose. He sniffed and looked down, stretching his neck so long that he could no longer hold himself, and he began to slide. He slid off the roof, fell into the trough, and drowned. And Little Red Cap returned home happily, and no one harmed her.
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英国的教育体系经过几百年的沿革,相当的完善和复杂,这里就有它的英文版介绍。下面读文网小编为大家带来英国教育体系英文简介,希望对你有所帮助!
英国教育体系总体来说分为三个阶段: 义务教育(Compulsory Education),延续教育(Further Education)和高等教育(Higher Education)。
一、义务教育 (Compulsory Education)
英国的学生从四岁开始接受义务教育,享受全免费的国家福利,学校甚至还提供免费的午餐,所有的家长必须把自己的孩子送到学校读书。小学教育一般持续到11岁,然后进入中学。英国的中学不分初中高中,从中一(Form 1)到中五(Form 5)共五年的时间。
二、延续教育(Further Education)
延续教育是英国教育体系中最有特色也最精彩的部分,它是继小学(Primary)中学(Secondary)教育之后的“第三级教育”(Tertiary)。为进入高等教育或者就业打下基础。也是中国的高中学生留学英国的关键阶段。一般来说接受延续教育的学生介于16和18岁之间。它分为两种体系:学业路线(Academic Route)和职业路线(Vocational Route)。学业路线着重于培养学术研究方面的人才,职业路线则结合社会各层面的职业需要,培养在各种行业中具有专门技能和知识的人才。这两种体系在英国受到同等的重视。
三、高等教育(Higher Education)
顾名思义,高等教育是英国教育体系中的高级阶段,它包括:
本科(Bachelor Degree)
研究生(Master Degree)
博士生(Doctorial Degree)
高级国家文凭(HND-Higher National Diploma)。
高等教育通常都是由大学(University)提供,但许多学院(College)也提供Bachelor和HND课程。
看了英国教育体系英文版介绍这篇文章
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《假如给我三天光明》是作者海伦·凯勒的自传,被誉为“世界文学史上无与伦比的杰作”。她以自己的经历告诫人们应珍惜生命,珍惜造物主赐予的一切。如果你想欣赏一下这篇经典名作的话,那么就不要错过下面读文网小编为大家带来假如给我三天光明完整英文版及中文翻译,希望大家喜欢!
All of us have read thrilling stories in which the hero had only a limited and specified time to live. Sometimes it was as long as a year; sometimes as short as twenty-four hours.
But always we were interested in discovering just how the doomed man chose to spend his last days or his last hours. I speak, of course, of free men who have a choice, not condemned criminals whose sphere of activities is strictly delimited.
Such stories set us thinking, wondering what we should do under similar circumstances. What events, what experiences, what associations should we crowd into those last hours as mortal beings? What happiness should we find in reviewing the past, what regrets?
Sometimes I have thought it would be an excellent rule to live each day as if we should die tomorrow. Such an attitude would emphasize sharply the values of life. We should live each day with a gentleness, a vigor, and a keenness of appreciation which are often lost when time stretches before us in the constant panorama of more days and months and years to come. There are those, of course, who would adopt the Epicurean motto of "Eat, drink, and be merry," but most people would be chastened by the certainty of impending death.
In stories the doomed hero is usually saved at the last minute by some stroke of fortune, but almost always his sense of values is changed. he becomes more appreciative of the meaning of life and its permanent spiritual values. It ahs often been noted that those who live, or have lived, in the shadow of death bring a mellow sweetness to everything they do.
Most of us, however, take life for granted. We know that one day we must die, but usually we picture that day as far in the future. When we are in buoyant health, death is all but unimaginable. We seldom think of it. The days stretch out in an endless vista. So we go about our petty tasks, hardly aware of our listless attitude toward life.
The same lethargy, I am afraid, characterizes the use of all our faculties and senses. Only the deaf appreciate hearing, only the blind realize the manifold blessings that lie in sight. Particularly does this observation apply to those who have lost sight and hearing in adult life. But those who have never suffered impairment of sight or hearing seldom make the fullest use of these blessed faculties. Their eyes and ears take in all sights and sounds hazily, without concentration and with little appreciation. It is the same old story of not being grateful for what we have until we lose it, of not being conscious of health until we are ill.
I have often thought it would be a blessing if each human being were stricken blind and deaf for a few days at some time during his early adult life. Darkness would make him more appreciative of sight; silence would tech him the joys of sound.
Now and them I have tested my seeing friends to discover what they see. Recently I was visited by a very good friends who hadjust returned from a long walk in the woods, and I asked her what she had observed.. "Nothing in particular, " she replied. I might have been incredulous had I not been accustomed to such reposes, for long ago I became convinced that the seeing see little.
How was it possible, I asked myself, to walk for an hour through the woods and see nothing worthy of note? I who cannot see find hundreds of things to interest me through mere touch. I feel the delicate symmetry of a leaf. I pass my hands lovingly about the smooth skin of a silver birch, or the rough, shaggy bark of a pine. In the spring I touch the branches of trees hopefully in search of a bud the first sign of awakening Nature after her winter's sleep. I feel the delightful, velvety texture of a flower, and discover its remarkable convolutions; and something of the miracle of Nature is revealed to me. Occasionally, if I am very fortunate, I place my hand gently on a small tree and feel the happy quiver of a bird in full song. I am delighted to have the cool waters of a brook rush thought my open finger. To me a lush carpet of pine needles or spongy grass is more welcome than the most luxurious Persian rug. To me the page ant of seasons is a thrilling and unending drama, the action of which streams through my finger tips.
At times my heart cries out with longing to see all these things. If I can get so much pleasure from mere touch, how much more beauty must be revealed by sight. Yet, those who have eyes apparently see little. the panorama of color and action which fills the world is taken for granted. It is human, perhaps, to appreciate little that which we have and to long for that which we have not, but it is a great pity that in the world of light the gift of sight is used only as a mere conveniences rather than as a means of adding fullness to life.
If I were the president of a university I should establish a compulsory course in "How to Use Your Eyes". The professor would try to show his pupils how they could add joy to their lives by really seeing what passes unnoticed before them. He would try to awake their dormant and sluggish faculties.
Perhaps I can best illustrate by imagining what I should most like to see if I were given the use of my eyes, say, for just three days. And while I am imagining, suppose you, too, set your mind to work on the problem of how you would use your own eyes if you had only three more days to see. If with the on-coming darkness of the third night you knew that the sun would never rise for you again, how would you spend those three precious intervening days? What would you most want to let your gaze rest upon?
I, naturally, should want most to see the things which have become dear to me through my years of darkness. You, too, would want to let your eyes rest on the things that have become dear to you so that you could take the memory of them with you into the night that loomed before you.
If, by some miracle, I were granted three seeing days, to be followed by a relapse into darkness, I should divide the period into three parts.
The First Day
On the first day, I should want to see the people whose kindness and gentleness and companionship have made my life worth living. First I should like to gaze long upon the face of my dear teacher, Mrs. Anne Sullivan Macy, who came to me when I was a child and opened the outer world to me. I should want not merely to see the outline of her face, so that I could cherish it in my memory, but to study that face and find in it the living evidence of the sympathetic tenderness and patience with which she accomplished the difficult task of my education. I should like to see in her eyes that strength of character which has enabled her to stand firm in the face of difficulties, and that compassion for all humanity which she has revealed to me so often.
I do not know what it is to see into the heart of a friend through that "Window of the soul", the eye. I can only "see" through my finger tips the outline of a face. I can detect laughter, sorrow, and many other obvious emotions. I know my friends from the feel of their faces. But I cannot really picture their personalities by touch. I know their personalities, of course, through other means, through the thoughts they express to me, through whatever of their actions are revealed to me. But I am denied that deeper understanding of them which I am sure would come through sight of them, through watching their reactions to various expressed thoughts and circumstances, through noting the immediate and fleeting reactions of their eyes and countenance.
Friends who are near to me I know well, because through the months and years they reveal themselves to me in all their phases; but of casual friends I have only an incomplete impression, an impression gained from a handclasp, from spoken words which I take from their lips with my finger tips, or which they tap into the palm of my hand.
How much easier, how much more satisfying it is for you who can see to grasp quickly the essential qualities of another person by watching the subtleties of expression, the quiver of a muscle, the flutter of a hand. But does it ever occur to you to use your sight to see into the inner nature of a friends or acquaintance/ Do not most of you seeing people grasp casually the outward features of a face and let it go at that?
For instance can you describe accurately the faces of five good friends? some of you can, but many cannot. As an experiment, I have questioned husbands of long standing about the color of their wives' eyes, and often they express embarrassed confusion and admit that they do not know. And, incidentally, it is a chronic complaint of wives that their husbandsdo not notice new dresses, new hats, and changes in household arrangements.
The eyes of seeing persons soon become accustomed to the routine of their surroundings, and they actually see only the startling and spectacular. But even in viewing the most spectacular sights the eyes are lazy. Court records reveal every day how inaccurately "eyewitnesses" see. A given event will be "seen" in several different ways by as many witnesses. Some see more than others, but few see everything that is within the range of their vision.
Oh, the things that I should see if I had the power of sight for just three days!
The first day would be a busy one.
I should call to me all my dear friends and look long into their faces, imprinting upon my mind the outward evidences of the beauty that is within them. I should let my eyes rest, too, on the face of a baby, so that I could catch a vision of the eager, innocent beauty which precedes the individual's consciousness of the conflicts which life develops.
And I should like to look into the loyal, trusting eyes of my dogs - the grave, canny little Scottie, Darkie, and the stalwart, understanding Great Dane, Helga, whose warm, tender , and playful friendships are so comforting to me.
On that busy first day I should also view the small simple things of my home. I want to see the warm colors in the rugs under my feet, the pictures on the walls, the intimate trifles that transform a house into home. My eyes would rest respectfully on the books in raised type which I have read, but they would be more eagerly interested in the printed books which seeing people can read, for during the long night of my life the books I have read and those which have been read to me have built themselves into a great shining lighthouse, revealing to me the deepest channels of human life and the human spirit.
In the afternoon of that first seeing day. I should take a long walk in the woods and intoxicate my eyes on the beauties of the world of Nature trying desperately to absorb in a few hours the vast splendor which is constantly unfolding itself to those who can see. On the way home from my woodland jaunt my path would lie near a farm so that I might see the patient horses ploughing in the field 9perhaps I should see only a tractor!) and the serene content of men living close to the soil. And I should pray for the glory of a colorful sunset.
When dusk had fallen, I should experience the double delight of being able to see by artificial light which the genius of man has created to extend the power of his sight when Nature decrees darkness.
In the night of that first day of sight, I should not be able to sleep, so full would be my mind of the memories of the day.
The Second Day
The next day - the second day of sight - I should arisewith the dawn and see the thrilling miracle by which night is transformed into day. I should behold with awe the magnificent panorama of light with which the sun awakens the sleeping earth.
This day I should devote to a hasty glimpse of the world, past and present. I should want to see the pageant of man's progress, the kaleidoscope of the ages. How can so much be compressed into one day? Through the museums, of course. Often I have visited the New York Museum of Natural History to touch with my hands many of the objects there exhibited, butI have longed to see with my eyes the condensed history of the earth and its inhabitants displayed there - animals and the races of men pictured in their native environment; gigantic carcasses of dinosaurs and mastodons which roamed the earth long before man appeared, with his tiny stature and powerful brain, to conquer the animal kingdom; realistic presentations of the processes of development in animals, in man, and in the implements which man has used to fashion for himself a secure home on this planet; and a thousand and one other aspects of natural history.
I wonder how many readers of this article have viewed this panorama of the face of living things as pictured in that inspiring museum. Many, of course, have not had the opportunity, but I am sure that many who have had the opportunity have not made use of it. there, indeed, is a place to use your eyes. You who see can spend many fruitful days there, but I with my imaginary three days of sight, could only take a hasty glimpse, and pass on.
My next stop would be the Metropolitan Museum of Art, for just as the Museum of Natural History reveals the material aspects of the world, so does the Metropolitan show the myriad facets of the human spirit. Throughout the history of humanity the urge to artistic expression has been almost as powerful as the urge for food, shelter, and procreation. And here , in the vast chambers of the Metropolitan Museum, is unfolded before me the spirit of Egypt, Greece, and Rome, as expressed in their art. I know well through my hands the sculptured gods and goddesses of the ancient Nile-land. I have felt copies of Parthenon friezes, and I have sensed the rhythmic beauty of charging Athenian warriors. Apollos and Venuses and the Winged Victory of Samothrace are friends of my finger tips. The gnarled, bearded features of Homer are dear to me, for he, too, knew blindness.
My hands have lingered upon the living marble of roman sculpture as well as that of later generations. I have passed my hands over a plaster cast of Michelangelo's inspiring and heroic Moses; I have sensed the power of Rodin; I have been awed by the devoted spirit of Gothic wood carving. These arts which can be touched have meaning for me, but even they were meant to be
seen rather than felt, and I can only guess at the beauty which remains hidden from me. I can admire the simple lines of a Greek vase, but its figured decorations are lost to me.
So on this, my second day of sight, I should try to probe into the soul of man through this art. The things I knew through touch I should now see. More splendid still, the whole magnificent world of painting would be opened to me, from the Italian Primitives, with their serene religious devotion, to the Moderns, with their feverish visions. I should look deep into the canvases of Raphael, Leonardo da Vinci, Titian, Rembrandt. I should want to feast my eyes upon the warm colors of Veronese, study the mysteries of E1 Greco, catch a new vision of Nature from Corot. Oh, there is so much rich meaning and beauty in the art of the ages for you who have eyes to see!
Upon my short visit to this temple of art I should not be able to review a fraction of that great world of art which is open to you. I should be able to get only a superficial impression. Artists tell me that fordeep and true appreciation of art one must educated the eye. One must learn through experience to weigh the merits of line, of composition, of form and color. If I had eyes, how happily would I embark upon so fascinating a study! Yet I am told that, to many of you who have eyes to see, the world of art is a dark night,unexplored and unilluminated.
It would be with extreme reluctance that I should leave the Metropolitan Museum, which contains the key to beauty -- a beauty so neglected. Seeing persons, however, do not need a metropolitan to find this key to beauty. The same key lies waiting in smaller museums, and in books on the shelves of even small libraries. But naturally, in my limited time of imaginary sight, I should choose the place where the key unlocks the greatest treasures in the shortest time.
The evening of my second day of sight I should spend at a theatre or at the movies. Even now I often attend theatrical performances of all sorts, but the action of the play must be spelled into my hand by a companion. But how I should like to see with my own eyes the fascinating figure of Hamlet, or the gusty Falstaff amid colorful Elizabethan trappings! How I should like to follow each movement of the graceful Hamlet, each strut of the hearty Falstaff! And since I could see only one play, I should be confronted by a many-horned dilemma, for there are scores of plays I should want to see. You who have eyes can see any you like. How many of you, I wonder, when you gaze at a play, a movie, or any spectacle, realize and give thanks for the miracle of sight which enables you to enjoy its color , grace, and movement?
I cannot enjoy the beauty of rhythmic movement except in a sphere restricted to the touch of my hands. I can vision only dimly the grace of a Pavlowa, although I know something of the delight of rhythm, for often I can sense the beat of music as it vibrates through the floor. I can well imagine that cadenced motion must be one of the most pleasing sights in the world. I have been able to gather something of this by tracing with my fingers the lines in sculptured marble; if this static grace can be so lovely, how much more acute must be the thrill of seeing grace in motion.
One of my dearest memories is of the time when Joseph Jefferson allowed me to touch his face and hands as he went through some of the gestures and speeches of his beloved Rip Van Winkle. I was able to catch thus a meager glimpse of the world of drama, and I shall never forget the delight of that moment. But, oh, how much I must miss, and how much pleasure you seeing ones can derive from watching and hearing the interplay of speech and movement in the unfolding of a dramatic performance! If I could see only one play, I should know how to picture in mymind the action of a hundred plays which I have read or had transferred to me through the medium of the manual alphabet.
So, through the evening of my second imaginary day of sight, the great fingers of dramatic literature would crowd sleep from my eyes.
The Third Day
The following morning, I should again greet the dawn, anxious to discover new delights, for I am sure that, for those who have eyes which really see, the dawn of each day must be a perpetually new revelation of beauty.
This, according to the terms of my imagined miracle, is to be my third and last day of sight. I shall have no time to waste in regrets or longings; there is too much to see. The first day I devoted to my friends, animate and inanimate. The second revealed to me the history of man and Nature. Today I shall spend in the workaday world of the present, amid the haunts of men going about the business of life. And where can one find so many activities and conditions of men as in New York? So the city becomes my destination.
I start from my home in the quiet little suburb of Forest Hills, Long Island. Here , surrounded by green lawns, trees, and flowers, are neat little houses, happy with the voices and movements of wives and children, havens of peaceful rest for men who toil in the city. I drive across the lacy structure of steel which spans the East River, and I get a new and startling vision of the power and ingenuity of the mind of man. Busy boasts chug and scurry about the river - racy speed boat, stolid, snorting tugs. If I had long days of sight ahead, I should spend many of them watching the delightful activity upon the river.
I look ahead, and before me rise the fantastic towers of New York, a city that seems to have stepped from the pages of a fairy story. What an awe-inspiring sight, these glittering spires. these vast banks of stone and steel-structures such as the gods might build for themselves! This animated picture is a part of the lives of millions of people every day.
How many, I wonder, give it so much as a seconds glance? Very few, I fear, Their eyes are blind to this magnificent sight because it is so familiar to them.
I hurry to the top of one of those gigantic structures, the Empire State Building, for there , a short time ago, I "saw" the city below through the eyes of my secretary. I am anxious to compare my fancy with reality. I am sure I should not be disappointed in the panorama spread out before me, for to me it would be a vision of another world.
Now I begin my rounds of the city. First, I stand at a busy corner, merely looking at people, trying by sight of them to understand something of their live. I see smiles, and I am happy. I see serious determination, and I am proud, I see suffering, and I am compassionate.
I stroll down Fifth Avenue. I throw my eyes out of focus, so that I see no particular object but only a seething kaleidoscope of colors. I am certain that the colors of women's dresses moving in a throng must be a gorgeous spectacle of which I should never tire. But perhaps if I had sight I should be like most other women -- too interested in styles and the cut of individual dresses to give much attention to the splendor of color in the mass. And I am convinced, too, that I should become an inveterate window shopper, for it must be a delight to the eye to view the myriad articles of beauty on display.
From Fifth Avenue I make a tour of the city-to Park Avenue, to the slums, to factories, to parks where children play. I take a stay-at-home trip abroad by visiting the foreign quarters. Always my eyes are open wide to all the sights of both happiness and misery so that I may probe deep and add to my understanding of how people work and live. my heart is full of the images of people and things. My eye passes lightly over no single trifle; it strives to touch and hold closely each thing its gaze rests upon. Some sights are pleasant, filling the heart with happiness; but some are miserably pathetic. To these latter I do not shut my eyes, for they, too, are part of life. To close the eye on them is to close the heart and mind.
My third day of sight is drawing to an end. Perhaps there are many serious pursuits to which I should devote the few remaining hours, but I am afraid that on the evening of that last day I should again run away to the theater, to a hilariously funny play, so that I might appreciate the overtones of comedy in the human spirit.
At midnight my temporary respite from blindness would cease, and permanent night would close in on me again. Naturally in those three short days I should not have seen all I wanted to see. Only when darkness had again descended upon me should I realize how much I had left unseen. But my mind would be so crowded with glorious memories that I should have little time for regrets. Thereafter the touch of every object would bring a glowing memory of how that object looked.
Perhaps this short outline of how I should spend three days of sight does not agree with the program you would set for yourself if you knew that you were about to be stricken blind. I am, however, sure that if you actually faced that fate your eyes would open to things you had never seen before, storing up memories for the long night ahead. You would use your eyes as never before. Everything you saw would become dear to you. Your eyes would touch and embrace every object that came within your range of vision. Then, at last, you would really see, and a new world of beauty would open itself before you.
I who am blind can give one hint to those who see -- one admonition to those who would make full use of the gift of sight: Use your eyes as if tomorrow you would be stricken blind.
And the same method can be applied to the other senses. Hear the music of voices, the song of a bird, the mighty strains of an orchestra, as if you would be stricken deaf tomorrow.
Touch each object you want to touch as if tomorrow your tactile sense would fail. Smell the perfume of flowers, taste with relish each morsel, as if tomorrow you could never s
mell and taste again. Make the most of every sense: glory in all the facets of pleasure and beauty which the world reveals to you through the several means of contact which Nature provides. But of all the senses, I am sure that sight must be the most delightful.#p#副标题#e#
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《安妮日记》是安妮·弗兰克遇难前两年藏身密室时写下的生活和情感的记录。今天读文网小编为大家带来安妮日记英文版摘抄,欢迎大家阅读!
MONDAY, JUNE 15, 1942
I had my birthday party on Sunday afternoon. The Rin Tin Tin movie was a big hit with my classmates. I got two brooches, a bookmark and two books. I'll start by saying a few things about my school and my class, beginning with the students.
Betty Bloemendaal looks kind of poor, and I think she probably is. She lives on some obscure street in West Amsterdam, and none of us know where it is. She does very well at school, but that's because she works so hard, not because she's so smart. She's pretty quiet.
Jacqueline van Maarsen is supposedly my best friend, but I've never had a real friend. At first I thought Jacque would be one, but I was badly mistaken.
D.Q.* [* Initials have been assigned at random to those persons who prefer to remain anonymous.] is a very nervous girl who's always forgetting things, so the teachers keep assigning her extra homework as punishment. She's very kind, especially to G.Z.
E.S. talks so much it isn't funny. She's always touching your hair or fiddling with your buttons when she asks you something. They say she can't stand me, but I don't care, since I don't like her much either.
Henny Mets is a nice girl with a cheerful disposition, except that she talks in a loud voice and is really childish when we're playing outdoors. Unfortunately, Henny has a girlfriend named Beppy who's a bad influence on her because she's dirty and vulgar.
J.R. - I could write a whole book about her. J. is a detestable, sneaky, stuck-up, two-faced gossip who thinks she's so grown-up. She's really got Jacque under her spell, and that's a shame. J. is easily offended, bursts into tears at the slightest thing and, to top it all off, is a terrible show-off. Miss J. always has to be right. She's very rich, and has a closet full of the most adorable dresses that are way too old for her. She thinks she's gorgeous, but she's not. J. and I can't stand each other.
Ilse Wagner is a nice girl with a cheerful disposition, but she's extremely fInicky and can spend hours moaning and groaning about something. Ilse likes me a lot. She's very smart, but lazy.
Hanneli Goslar, or Lies as she's called at school, is a bit on the strange side. She's usually shy -- outspoken at horne, but reserved around other people. She blabs whatever you tell her to her mother. But she says what she thinks, and lately I've corne to appreciate her a great deal.
Nannie van Praag-Sigaar is small, funny and sensible. I think she's nice. She's pretty smart. There isn't much else you can say about Nannie. Eefje de Jong is, in my opinion, terrific. Though she's only twelve, she's quite the lady. She acts as if I were a baby. She's also very helpful, and I like her.
G.Z. is the prettiest girl in our class. She has a nice face, but is kind of dumb. I think they're going to hold her back a year, but of course I haven't told her that.
COMMENT ADDED BY ANNE AT A LATER DATE: To my areat surprise, G.Z. wasn't held back a year after all.
And sitting next to G.Z. is the last of us twelve girls, me.
There's a lot to be said about the boys, or maybe not so much after all.
Maurice Coster is one of my many admirers, but pretty much of a pest. Sallie Springer has a filthy mind, and rumor has it that he's gone all the way. Still, I think he's terrific, because he's very funny.
Emiel Bonewit is G.Z.'s admirer, but she doesn't care. He's pretty boring. Rob Cohen used to be in love with me too, but I can't stand him anymore. He's an obnoxious, two-faced, lying, sniveling little goof who has an awfully high opinion of himself.
Max van de Velde is a farm boy from Medemblik, but eminently suitable, as Margot would say.
Herman Koopman also has a filthy mind, just like Jopie de Beer, who's a terrible flirt and absolutely girl-crazy.
Leo Blom is Jopie de Beer's best friend, but has been ruined by his dirty mind.
Albert de Mesquita came from the Montessori School and skipped a grade. He's really smart.
Leo Slager came from the same school, but isn't as smart.
Ru Stoppelmon is a short, goofy boy from Almelo who transferred to this school in the middle of the year.
C.N. does whatever he's not supposed to.
Jacques Kocernoot sits behind us, next to C., and we (G. and I) laugh ourselves silly.
Harry Schaap is the most decent boy in our class. He's nice.
Werner Joseph is nice too, but all the changes taking place lately have made him too quiet, so he seems boring. Sam Salomon is one of those tough guys from across the tracks. A real brat. (Admirer!)
Appie Riem is pretty Orthodox, but a brat too.
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典散文随笔阅读,希望大家喜欢!
Many have made witty invectives against usury. They say, that it is pity, the devil should have God's part, which is the tithe. That the usurer is me greatest Sabbath breaker, because his plough goeth every Sunday. That the userer is the drone, that Virgil speaketh of: ignavum fucos pecus a praesepibus arcent.
许多人都曾经说过巧妙的骂放债的话。他们说,人类应给上帝的贡献是每人底收入底十分之一,而现在这上帝应得的一部竟被魔鬼占了,真是一件可悲的事。又说,放债的人乃是最大的破坏安息日的人,因为他底犁耙是每个安息日都在工作的。又说放债的人就是委吉尔所说的雄蜂。
That the usurer breaketh the first law that was made for mankind, after the fall; which was, in sudore vultus tui comedes panem tuum; not, in sudore vultus aliem. That usurers should have orange-tawny bonnets, because they do Judaise. That it is against nature, for money to beget money; and the like. I say this only, that usury is a concessum propter duritiem cads', for since there must be borrowing and lending, and men are so hard of heart as they will not lend freely, usury must be permitted. Some others have made suspicious and cunning propositions of banks, discovery of men's estates, and other inventions. But few have spoken of usury usefully. It is good to set before us the incommodides, and commodities of usury; that the good may be either weighed out, or culled out; and warily to provide, that while we make forth to that which is better, we meet not with that which is worse.
他们把那些雄蜂(一群偷懒的东西)从蜂房中驱逐出去了。又说放债的人把人类自失乐园以后的第一条法律破坏了。这第一条法律就是“你将汗流满面然后得食”,而放债的人却是“借他人面上的汗而得食”的。又说放债的人应该戴姜黄色的帽子,因为他们是变了犹太人了。又说钱生钱是有悖天道的,诸如此类。我只有这句话可说,就是,放债是“因为人心太硬而始蒙上帝允许的一种事”。因为既然借与贷是免不了的,而且人底心肠是硬得不肯白借钱给人的,那么放债的事情便非准许不可了。又有些人也曾经关于银行及财产呈报和其他的办法作过多疑而巧妙的建议,但是很少有关于放债这件事说过有用的话的。把放债的利与害列举在我们眼前,以便我们酌量采择其利,并且小心办理,庶几我们在走向改良之途的时候不要遇见比现在更坏的事情,这是好的。
The discommodities of usury are: first, that it makes fewer merchants. For were it not for this lazy trade of usury, money would not lie still, but would, in great part, be employed upon merchandising; which is the vena porta of wealth in a state. The second, that it makes poor merchants. For as a fanner cannot husband his ground so well, if he sit at a great rent; so the merchant cannot drive his trade so well, if he sit at great usury. The third is incident to the other two; and that is, the decay of customs of kings or states, which ebb or flow with merchandising. The fourth, that it bringeth the treasure of a realm or state into a few hands. For the usurer being at certainties, and others at uncertainties, at the end of the game; most of the money will be in the box; and ever a state flourisheth, when wealth is more equally spread. The fifth, that it beats down the price of land: for the employment of money is chiefly, either merchandising, or purchasing; and usury waylays both. The sixth, that it dolh dull and damp all industries, improvements, and new inventions, wherein money would be stirring, if it were not for this slug. The last, that it is the cancer and ruin of many men's estates; which in process of time breeds a public poverty.
放债底害处:第一它使商人底数目减少。因为要是没有放债这种懒惰生意,金钱是不会静止不动的,反之,大部分的金钱将被用在商业上,而商业乃是国家底财富底“门静脉”。第二,放债使商人性质变劣。因为,一个农人,假如他住在一个租价很大的田地上他就不能够好好地经营他底地土;类此,假如一个商人不得不靠高利贷的话,他就不能好好地进行他底生意。第三件害处是附属于上述的两件害处的,就是帝王或国家底税收之减少,税收原是随着贸易涨落的。第四件害处是放债把一国底财富都聚在少数人之手。因为放债的人是拿得稳的,而别的生意人是不能拿得稳的,所以到这场戏快结束的时候大多数的钱都进了放债为生的人底箱子了。然而一个国家总是在财富分配得最为平均的时候最为兴盛的。第五件害处是放债之举把土地的价值打低了;因为金钱底用处,主要是在做生意或购置田产,而放债却把这两种事业都路劫了。第六件害处是,放债把一切的工业、改良、和新的发明都挫折,压抑了,因为假如没有放债这种事业阻挠的话,在上述的种种事业中自会有金钱活动的。最末的一件害处是,放债是蠹害许多人底财产的东西,而这种行为经过了相当时间之后是会引起一种共同的贫乏的。
On the other side, the commodities of usury are. First, that howsoever usury in some respect hindereth merchandising, yet in some other it advanceth it: for it is certain, that the greatest part of trade is driven by young merchants, upon borrowing at interest: so as if the usurer either call in, or keep back his money, there will ensue presently a great stand of trade. The second is, that were it not for this easy borrowing upon interest, men's necessities would draw upon them a most sudden undoing; in that they would be forced to sell their means (be it lands or goods) far under foot; and so, whereas duty doth but gnaw upon them, bad markets would swallow them quite up.
在另一方面,放债底益处是,第一,无论放债之举在某种情形是多么阻挠商业的,然而在别的方面它却是助长商业的;因为商业底最大部分是由年轻的商人靠着借有利息的债而经营的,这是无疑的。如果放债的人把他底钱收回或者不放出去,马上就会发生商业上的大停滞。第二件益处是,要没有这样容易的用利息借债的办法,人们底需要将使他们骤然陷于没落;因为他们将不得不被迫而卖掉他们赖以为生的资产(无论是田产或货物)而且卖得价值远不及这些资产底真正价值。所以,放债的行为固然是蠹蚀这些人,但是若没有放债的行为,则坏的市面将把他们整个吞噬了。
As for mortgaging, or pawning, it will lime mend the matter, for either men will not take pawns without use; or if they do, they will look precisely for the forfeiture. I remember a cruel moneyed man, in the country, that would say; the devil take this usury, it keeps us from forfeitures of mortgages and bonds. The third and last is; that it is a vanity to conceive that there would be ordinary borrowing without profit; and it is impossible to conceive the number ofinconveniencies that will ensue, if borrowing be cramped.
至于抵押或典当之举,那也是无补于事的:因为,不是人们不肯无利息地收受抵押和典当;就是,如果他们肯这样做,他们必定会眼睛专注在没收那些资产上面的。记得有一位乡下的狠心富翁,他常说,“鬼把这种放债的举动拿去才好,它使得我们不能够没收抵押的产业和证券”。第三而第末的益处是,设想能有不带利息的一般借贷乃是虚妄的;并且,如果借贷之事一受拘束,将发生的不便之处其数目之多是不能想象的。
Therefore, to speak of the abolishing of usury is idle. All states have ever had it, in one kind or rate, or other. So as that opinion must be sent to Utopia.
因此要废止放债业的话是空话。所有的国家都有过这种生意的,不过种类与利率的不同罢了。所以这种意见只好送到乌托邦里去了。
To speak now, of the reformation and reiglement of usury; how the discommodities of it may be best avoided, and the commodities retained. It appears by the balance of commodities and discommodities of usury, two things are to be reconciled. The one, that the tooth of usury be grinded, that it bite not too much: the other, that there be left open a means, to invite moneyed men to lend to the merchants, for the continuing and quickening of trade. This cannot be done, except you introduce two several sorts of usury; a less, and a greater. For if you reduce usury to one low rate, it will ease the common borrower, but the merchant will be to seek for money. And it is to be noted that the trade of merchandise, being the most lucrative, may bear usury at a good rate; other contracts not so.
现在且一谈改良并管理放债业之道;如何可以避免它底害处而保持它底益处。从放债业底利害相权看来,有两件事是应当调和的。一件是,放债业底牙齿应当磨得钝一点,使它不至于咬人咬得太厉害;另一件是,应当留一个门户,可以鼓励有钱的人放债给商家,以便商业能够继续并活动。这件事情除非你创立两种大小不同的放债,是办不到的。因为,假如你把放债业全减到一个低利率上去,这种办法对一般的借债者将要容易一点而商人将不容易找到钱了。并且我们也应当注意,商品交易的事业,因为获利最厚,所以能担负高利贷,而别的事业则不如此。
To serve both intentions, the way would be briefly thus. That there be two rates of usury, the one free, and general for all; the other under licence only, to certain persons, and in certain places of merchandising. First therefore, let usury, in general, be reduced to five in the hundred; and let that rate be proclaimed to be free and current; and let the state shut itself out, to take any penalty for the same.
要把上述的两种目的都达到,其方法略如下。要有两种利率;一种是自由而且公开的;另一种是受统治的,唯有某种人并且在某种商业地域才可以得到允许的。因此第一,应当使普通放债底利率减到百分之五;这种利率应当公布为自由的通行的利率;并且国家应当担承对于这种的利率不加以罪。
This will preserve borrowing from any general stop or dryness. This will ease infinite borrowers in the country. This will, in good part, raise the price of land, because land purchased at sixteen years purchase will yield six in the hundred, and somewhat more, whereas this rate of interest yields but five. This, by like reason, will encourage and edge industrious and profitable improvements; because many will rather venture in that kind, than take five in the hundred, especially having been used to greater profit Secondly, let there be certain persons licensed to lend, to known merchants, upon usury at a higher rate; and let it be with the cautions following.
这个办法可使借贷之举免于停止或枯竭,也可以便利国内无数的借款人。并且,这个办法,在大体上,将提高田地底价值,因为以十六年交清买款为期买来的地一年之中可以产生百分之六或稍高的利息,而这种放债底利率则只能产生百分之五的利息也。以同样的理由,这种办法也将鼓励并激刺工业和有益的改良,因为许多人将宁愿投资于这些事业而不愿收百分之五的利益,尤其是收惯了较高的利息的人更要如此。第二,应该让一部分人得到允许,可以用较高的利率放债给知名的商人;这种事并且还得有如下的预防。
Let the rate be, even with the merchant himself, somewhat more easy, than that he used formerly to pay: for, by that means, all borrowers shall have some ease by this reformation, be he merchant, or whosoever. Let it be no rank or common stock, but every man be master of his own money: not that I altogether mislike banks, but they will hardly be brooked, in regard of certain suspicions. Let me state be answered, some small matter, for the licence, and the rest left to the lender: for if the abatement be but small, it will no whit discourage the lender. For he, for example, that took before ten or nine in the hundred, will sooner descend to eight in the hundred, than give over his trade of usury, and go from certain gains, to gains of hazard.
这种利率,即在那些商人底方面,也应该比他从前惯付的利率较为轻一点;因为由这种方法,所有的借款人都可以得到一点便利,无论他是商人或是任何人。放债的人不可是银行或公司,而每个人都应当是他自己底钱底主人。这并不是我完全憎恶银行,而是因为他们为了某种嫌疑的原故是很难受一般人底信任的。国家为了所发的允许证应当使放债人负责缴纳一笔小捐税,其余的利益则应当归之于放债的人;因为假如这种捐税底数目很小的话,它是决不会使放债的人灰心的。举例来说,那原先收百分之十或百分之九的利息的人是宁可降到百分之八而不肯放弃他底放债事业,撇下拿得稳的利益跑去求冒险的利益的。
Let these licenced lenders be in number indefinite, but restrained to certain principal cities and towns of merchandising: for then they will be hardly able to colour other men's monies in the country: so as the licence of nine will not suck away the current rate of five: for no man will send his monies far off, nor put them into unknown hands.
这些持有允许证的放债者其数目可以不必限定,不过他们营业的地点却应当限于某几个商业的城市;因为这样他们就不能掩饰国中他人底钱财:持有特许证可以放百分之九的利率的债的人就不会把那一般流行的百分之五的利率的钱吸收尽了;因为没有人肯把钱放到远处,或放在不相识的人底手里的。
If it be objected that this doth, in a sort, authorise usury, which before was, in some places, but permissive: the answer is; mat it is better to mitigate usury by declaration, than to suffer it to rage by connivance.
如果有人反对说,以前放债的事业不过是在某种地方受容忍,而我底办法差不多要使它成为合法的营业了;我的答语是用公开承认的办法补救放债底害处比默认其存在而使它横行的好一点。
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培根是一位经历了诸多磨难的贵族子弟,复杂多变的生活经历丰富了他的阅历。下面读文网小编为大家带来培根英文名言,欢迎大家阅读!
Francis Bacon
弗朗西斯·培根
Francis Bacon’s words “knowledge is power” are well-known to us. This talented boy is so clever that he entered the Trinity College, Cambridge, at the age of twelve and lived for three years there with his older brother.At Cambridge he met the Queen for the first time. The Queen was impressed by his precocious intellect, and was accustomed to call him “the young Lord Keeper”. He began to study law at Gray’s Inn, but his studies were interrupted for two and a half years while he served with the English ambassador to France. The sudden death of his father in February 1579 prompted Bacon to return to England. Sir Nicholas had laid up a considerable sum of money to purchase an estate for his youngest son, but he died before doing so, and Francis was left with only a fifth of that money. Having borrowed money, Bacon got into debt. To support himself, he reentered Gray’s Inn. He made rapid progress. He was admitted to the bar in 1582.
我们都知道弗朗西斯·培根的名言“知识就是力量”。这位极富才华的少年天资聪颖,十二岁便进入剑桥大学三一学院,和他哥哥一起在那度过了三年时光。在剑桥时,他第一次见到女王,女王对他早熟的才华印象深刻,并习惯地称他为“小掌玺大臣”。他在葛莱学院学习法律。但是他中途中断了两年半学业,为英国驻巴黎大使工作。1579年2月,培根的父亲尼古拉斯猝死,使他提前回到英国。他父亲生前为他最小的儿子准备了一大笔购买不动产的钱,可惜他在购买前去世了,培根只得到了那笔钱的五分之一。因为借款,培根债务缠身。为养活自己,他重新回到葛莱学院学习。此后他取得了快速的进步,于1582年成为一名律师。
Bacon’s goals were threefold: discovery of truth, service to his country, and service to the church. Knowing that a prestigious post would aid him toward these ends, in 1580 he applied, through his uncle, for a post at court. It’s a pity that his application failed. However, Bacon’s fortune soared in the next dozen years. In 1613 he was appointed attorney general and in 1618 lord chancellor.
培根有三个方面的目标:发现真理,为国尽忠,服务教会。他知道一个显赫的职位有助于他实现这些目标,于是1580年他就通过叔叔申请了一个在法院的职位,但申请失敗了。然而培根的运气在接下来的十多年里迅速好转。1613年,他被任命为检察长,1618年晋 升为大法官。
Disaster struck soon after. He was convicted by the High Court of Parliament for accepting bribes. Then he was sentenced to a fine and imprisonment. From then on, Bacon devoted himself to study and writing. Some historians believe Bacon may have been innocent of the bribery charges; Bacon himself said that he pleaded guilty by force deliberately so to save the king from a worse political scandal.
但是灾难很快降临。他被英国上议院法庭认定犯有受贿罪,判处罚金和监禁。从那以后,培根将精力放在了学术和写作上。一些历史学家认为,关于受贿的指控,培根可能是无辜的。培根自己说为了避免国王涉入更严重的政治丑闻,他不得不承认有罪。
By the end of March 1626, Bacon came to the suburb of North London through the snow. Suddenly he wanted to do an experiment concerning the possibility of using the
snow to preserve meat. At that time he was studying hot and cold theory and its practical application. However, because of his frail body, he could not withstand the invasion of cold. His bronchitis relapsed and conditions deteriorated. Soon he died in April 9, 1626 early morning, leaving assets of about 7,000 and debts to the amount of 22,000.
1626年3月底的一天,培根踏着积雪去伦敦北郊。他突发奇想,决定做一个关于用雪来保存肉的可能性的实验,当时他正在研究冷热理论及其实际应用问题。然而,他身体虚弱,没能经受住风寒的侵袭,导致他支气管炎复发。随后,他病情恶化,于1626年4月9日的清晨病逝,留下了 7,000英镑财产和22,000英镑的债务。
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《欢乐颂》是在1785年由德国诗人席勒所写的诗歌, 贝多芬为之谱曲,今天读文网小编为大家带来《欢乐颂》英文版歌词,希望大家喜欢!
That She Would Dishevel Her Hair
请她让她的金发散乱
Amarantba, sweet and fair,
美丽可爱的阿玛莲莎,
Ah, braid no more that shining hair:
别再编你光亮的金发吧!
As my curious hand or eye
既然我好奇的手和眼
Hovering round thee, let it 11y!
围着你打转,请任其飘散!
Let it fly as unconfined
任其无拘无束地飘扬,
As its calm ravisher the wind?
像被其迷住的和风那样;
Who hath left his darling East
它已离开心爱的东面,
To wanton o'er that spicy nest.
来这香喷喷的窝上游玩。
Every tress must be contest,
每绺金发须展现出来,
But neatly tangled at the best;
但是得绝美地绞在一块;
Like a clue of golden thread
就像金色的线一大团,
Most excellently revelled.
虽然有点乱却妙得非凡‘
Do not, then,wind up that light
所以,可别用缎带束起
In ribands, and o'ercloud in night,
那光明笼进夜的乌云里,
Like the Sun in's early ray;
就像凌晨太阳的光线;
But shake your head, and scatter day!
请把头一甩,撒出个白天!
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根经典哲理散文阅读,希望大家喜欢!
It is a miserable state of mind, to have few things to desire, and many things to fear: and yet that commonly is the case of kings; who being at the highest, want matter of desire, which makes their minds more languishing; and have many representations of perils and shadows, which makes their minds the less clear.
所欲者甚少而所畏者甚多,这种心理是一种痛苦可怜的心理;然而为帝王者其情形多是如此。他们因为尊贵已极,所以没有什么可希冀的,这就使得他们底精神萎靡不振;同时他们又有许多关于危难暗祸的想象,这又使他们底心智不宁了
And this is one reason also of that effect, which the scripture speaketh of; that the king's heart is inscrutable. For multitude of jealousies, and lack of some predominant desire, that should marshal and put in order all the rest, maketh any man's heart hard to find, or sound. Hence it comes likewise, that princes, many times, make themselves desires, and set their hearts upon toys: sometimes upon a building; sometimes upon erecting of an order, sometimes upon the advancing of a person; sometimes upon obtaining excellency in some art, or feat of the hand; as Nero for playing on the harp, Domitian for certainty of the hand with the arrow, Commodus for playing at fence, Caracalla for driving chariots, and the like. This seemeth incredible unto those that know not the principle; that the mind of man is more cheered, and refreshed, by profiting in small things, than by standing at a stay in great We see also that kings, that have been fortunate conquerors in their first years; it being not possible for them to go forward infinitely, but that they must have some check or arrest in their fortunes; turn in their latter years to be superstitious and melancholy: as did Alexander the Great;Dioclesian; and in our memory, Charles the Fifth; and others: for he that is used go forward, and findeth a stop, falleth out of his own favour, and is not the thing he was.
这也就是《圣经》中所谓“君心难测”的那种情形底原因之一。因为畏忌多端而没有一宗主要的欲望可以指挥并约束其余的欲望,这种心理会使得任何人底心都是难以测度也。因此有许多君王常为自己造欲望,并专心于细事;这些细事有时是一座建筑,有时是建立一个教宗,有时是擢升一人,有时是要专精一艺或一技,如尼罗之于琴,道密先之于射,可谟达斯之于剑,卡剌卡拉之于御,以及类此者皆是也。这对于那些不知道下列的原理的人好象是不可思议的,那原理就是人底心理乐于在小事上得益,而不乐于在大事上滞留。我们也常见那些在早年曾为幸运的胜利者的帝王,因为他们不能永远进取,而在幸运中不得不受限制的原故,在晚年变为迷信而且寡欢;例如亚历山大大帝,代奥克里贤;还有我们都记得的查理第五,以及其他的君王之所为是也。因为那一向惯于进取的人,在后来碰了钉子的时节,不免要自轻自贱,非复故我的。
To speak now of the true temper of empire: it is a thing rare, and hard to keep: for both temper and distemper consist of contraries. But it is one thing to mingle contraries, another to interchange them. The answer of Apollonius to Vespasian is full of excellent instruction;
现在且说王权底真气质;那是很不容易保持的;因为真的气质和失调的气质二者都是由矛盾冲突之物所成者也。然而搀和相反的事物为一事,交换相反的事物又为一事。阿波郎尼亚斯答外斯帕显的话是满含最好的教训的。
Vespasian asked him; What was Nero's overthrow? He answered;Nero could touch and tune the harp well; but in government, sometimes he used to wind the pins too high, sometimes to let them down too low. And certain it is, that nothing destroyeth authority so much, as the unequal and untimely interchange of power pressed too far, and relaxed too much.
外斯帕显问他:“招致尼罗底颠覆者是什么”?他答道:“尼罗善于调弦弄琴;可是在政治上,他把轴栓有时拧得太紧,有时放得太松了”。无疑地,忽然大施威迫,忽然过度松弛,这种不平衡不合时的政策之变换,再没有比它更能破坏威权的了。
This is true; that the wisdom of all these latter times in princes' affairs, is rather fine deliveries, and shiftings of dangers and mischiefs, when they are near, than solid and grounded courses to keep them aloof. But this is but to try masteries with fortune: and let men beware, how they neglect, and suffer matter of trouble to be prepared: for no man can forbid the spark, nor tell whence it may come.
近代的讲人君之事者,其智多在巧避与转移临近的危难,而不在坚固合理的,使人君超然危难之上的常轨,这是真的。但是这种办法简直是与幸运之神争短长了。人们也应当小心,不可忽视或容忍变乱底资料之渐积,因为没有人能防止那星星之火,也没有人能够看出这火星子将从何方来也。
The difficulties in princes' business are many and great; but the greatest difficulty, is often in their own mind. For it is common with princes (saith Tacitus) to will contradictories. Sunt plerumque.'region voluntates vehementes et inter se contrariae. For it is the solecism of power, to think to command the end, and yet not to endure the mean.
人君事业中的艰难是多而且大的;然而其最大的艰难却常是在他们自己心里的。因为(如泰西塔斯所说)作帝王的人而有矛盾的欲望乃是常事也:“君王们底欲望多是强烈而又自相矛盾的”。盖权势底自然弱点就是想要达到某种目的而却不肯忍受那必需的手段也。
Kings have to deal with their neighbours; their wives; their children; their prelates or clergy; their nobles; their second-nobles or gentlemen; their merchants; their commons; and their men of war, and from all these arise dangers, if care and circumspection be not used.
为帝王者必须应付其邻国,后妃,子女,高级僧侣或教士,贵族,第二流的贵族或绅士,商人,平民,兵士;从所有的这些方面都可以兴起危难,假如他不小心谨慎的话。
First for their neighbours; there can no general rule be given (the occasions are so variable), save one; which ever holdeth; which is, that princes do keep due sentinel, that none of their neighbours do overgrow so (by increase of territory, by embracing of trade, by approaches, or the like), as they become more able to annoy them, than they were. And this is, generally, the work of standing councils to foresee, and to hinder it During that triumvirate of kings. King Henry Vffl of England, Francis I, King of France, and Charles V, Emperor, there was such a watch kept, that none of the three could win a palm of ground, but the other two would straightways balance it, either by confederation, or, if need were, by a war: and would not, in any wise, take up peace at interest And the like was done by that league (which, Guicciardine saith, was the security of Italy) made between Ferdinando King of Naples; Lorenzius Medices, and Ludovicus Sforza, potentates, the one of Florence, the other of Milan.
先说他们底邻国。关于这点除了一条永远可靠的定理外别无普遍的定理可说,因为情势是十分易于变化的。那一条永远可靠的定理就是为人君者应当监视不懈,毋使任何邻国(或以领土之扩张,或由商业之吸引,或用外交的手腕,以及类此的种种)强大到比以先更能为患于本国的程度。要预料并防止这种情形是政府中某项永久机关底工作。在从前三大君主——就是英王亨利第八,法王法兰西斯第一,皇帝查理第五——为欧洲领袖的时候,他们三位之中谁不能得尺寸之土,若果有一位得着了尺寸之土,其余的两位立刻就要把那种情形纠正过来,其方法或以联盟,或以战争(如果必要的话),并且无论如何决不贪一时之利而与之讲和,其互相监视之严有如此者。又奈波尔斯王飞迭南,劳伦斯·麦地奇与卢道维喀斯·斯福尔察(二人都是霸君,一个是佛罗伦斯底,一个是米兰底)之间的那个联盟(即贵恰底尼所谓意大利之保障者)其所为亦与此相同。
Neither is the opinion of some of the schoolmen to be received; that a war cannot justly be made, but upon a precedent injury, or provocation. For there is no question, but a just fear of an imminent danger, though there be no blow given, is a lawful cause of a war.
还有经院学派中某种学者底意见,以为无已成的伤害或挑衅的原因而作战,不能算是堂堂正正之师,这种意见是要不得的。因为敌人虽尚未给我们以打击,但是我们有充分的理由恐惧临近的祸患,这也算是战争底正当原因,这是没有问题的。
For their wives; there are cruel examples of them. Livia is enfamed for the poisoning of her husband: Roxolana, Solyman's wife, was the destruction of that renowned prince. Sultan Mustapha; and otherwise troubled his house, and succession: Edward the Second of England his queen had the principal hand, in the deposing and murder of her husband.
至于后妃,她们之中是有残酷的例子的。里维亚因为毒害丈夫而著恶名;罗克撒拉那,梭利满底王后,就是杀害那位出名的王子苏丹穆斯塔发的人,并且在别的方面也曾搅乱其家庭及嗣续;英王爱德华第二底王后在废除并杀害她底丈夫之举中是主要人物。
This kind of danger is then to be feared, chiefly, when the wives have plots for the raising of their own children; or else that they be adulteresses.
因此,最当防范这种危险的时候,就是当那为后妃者为了要扶立自己底所生而有阴谋的时候,否则就是当她们有外遇的时候。
For their children: the tragedies, likewise, of dangers from them, have been many.
至于子嗣,同样地,由他们而来的危难其所致的不幸也是很多的。
And generally, the entering of fathers into suspicion of their children, hath been ever unfortunate. The destruction of Mustapha (that we named before) was so fatal to Solyman's line, as the succession of the Turks, from Solyman, until this day, is suspected to be untrue, and of strange blood; for mat Selymus the Second was thought to be supposititious. The destruction of Crispus, a young prince of rare towardness, by Constantinus the Great, his father, was in like manner fatal to his house; for both Constantinus, and Constance, his sons, died violent deaths; and Constantius, his other son, did little better; who died, indeed, of sickness, but after that Julianus had taken arms against him. The destruction of Demetrius, son to Philip the Second, of Macedonia, turned upon the father, who died of repentance. And many like examples there are: but few, or none, where the fathers had good by such distrust; except it were, where me sons were up in open arms against them; as was Selymus the First against Baiazet: and the three sons of Henry the Second, King of England.
一般地说来,父亲对儿子生疑忌之心者总是不幸的。穆斯塔发之死(上面已经说到的)对梭利满王室是一种致命伤,因为土耳其王室自梭利满以至今日的王位继承都有不正之嫌疑,恐是外来的血统;因为塞利马斯第二被人认为是私生子也。克瑞斯帕斯(一位非常温顺的青年王子)之见杀于康士坦丁努斯大帝,也同样地是他那个王室底致命伤;因为康士坦丁努斯底两个儿子,康士坦丁努斯和康士坦斯,都死于非命;他底另外的一个儿子,康士坦洽斯,结局也不见佳;他虽然确是病死的,但是他也是在玖利安努斯起兵之后死的。马其顿王腓力普第二底王子德米垂亚斯之死报在他父亲身上,因为他是悔恨而死的。类此的例子很多,但是为父亲的因这种猜疑之心而得到益处的例子却是很少或没有;唯有在做儿子的公然举兵反叛的时候,那可算是例外,如塞利马斯第一之征巴亚塞提,和英王亨利第二之三子是也。
For their prelates; when they are proud and great, there is also danger from them: as it was, in the times of Anselmus, and Thomas Becket, Archbishops of Canterbury; who with their croziers, did almost try it, with the king's sword; and yet they had to deal with stout and haughty kings; William Rufus, Henry the First, and Henry the Second. The danger is not from that state, but where it hath a dependence of foreign authority; or where the churchmen come in, and are elected, not by the collation of the king, or particular patrons, but by the people.
至于高级僧侣,在他们骄纵有势的时候,也可以由他们发生危险的,如安塞尔马斯和坎特白雷大主教汤玛斯·拜开提底时代尤是也。这两个人几乎以他们底圭杖与帝王底刀剑相争,而奇者,他们所与之抗衡者竟是坚强骄傲的君主,即威廉·鲁夫斯,亨利第一与亨利第二是也。这种危险并非来自僧侣阶级底本身,而是当他们倚仗国外的势力的时候才有的,或者在僧侣们进来及被选的时候,不受职于君主或任何个人而是由民众选出的,在这种时候,才有危险的。
For their nobles; to keep them at a distance, it is not amiss; but to depress them, may make a king more absolute, but less safe; and less able to perform anything that he desires. I have noted it, in my history of King Henry the Seventh of England, who depressed his nobility; whereupon, it came to pass that his times were full of difficulties, and troubles; for the nobility, though they continued loyal unto him, yet did they not cooperate with him in his business. So that in effect, he was fain to do all things, himself.
至于贵族,对他们稍为疏远也不为过;可是压抑他们,也许可以使为帝王者君权更专,但是不甚安全,并且不容易把他心中所欲的事做到。在拙著《英王亨利第七本纪》中常见及此点,即亨利第七是压抑贵族的,因此他底时代乃是充满着艰难与祸乱的;因为那些贵族,虽然仍旧忠于亨利,然而却没有在他底事业上与他合作。因此他就不得不自己来办一切的事了。
For their second nobles; there is not much danger from them, being a body dispersed. They may sometimes discourse high, but that doth little hurt: besides, they are a counterpoise to the higher nobility, that they grow not too potent: and lastly, being the most immediate in authority, with the common people, they do best temper popular commotions.
至于那第二流的贵族,他们是没有什么危险性的,因为他们是一个散漫的团体。他们有时候也许放言高论,但是那是没有什么大害的;并且,他们是高级贵族底一种平衡力,使之不能增长得过于强大的;最后,他们因为是最与一般人民接近的掌权者,所以他们也是最能缓和民乱的。
For their merchants; they are venaporta; and if they flourish not, a kingdom may have good limbs, but will have empty veins, and nourish lime. Taxes, and imposts upon them, do seldom good to the king's revenue; for that that he wins in the hundred, he loseth in the shire; the particular rates being increased, but the total bulk of trading rather decreased.
至于商人,他们可算是“门静脉”;要是他们不繁荣,那末一个国家也许有好的四肢,但是其血管将是空的,其营养将甚为贫乏。加之于他们的赋税很少能于人君底收入有益的,因为他在小处得来的在大处失去了,那就是各项税率固然增加,而商业底总额则减削也。
For their commons; there is little danger from them, except it be, where they have great and potent heads; or where you meddle with the point of religion; or their customs, or means of life.
至于平民,除非他们有伟大,多能的领袖,或者你对于宗教问题,或他们底风俗,或他们底生计加以干涉的时候,他们是没有什么危险性的。
For their men of war, it is a dangerous state, where they live and remain in a body, and are used to donatives; whereof we see examples in the Janissaries, and Pretorian bands of Rome: but trainings of men, and arming them in several places, and under several commanders, and without donatives, are things of defence, and no danger.
至于军人,当他们在一起过着团体生活,并且习于赏赐的时候,他们是一个危险阶级。如此的例子我们可于土耳其之亲卫兵与罗马之护卫军见之;但是训练一部分人,并分级予以武装,由好几个将帅统领,并且不加赏赐,则是自卫的举措而不含危险也。
Princes are like to heavenly bodies, which cause good or evil times;and which have much veneration, but no rest All precepts concerming kings, are in effect comprehended in those two remembrances: memento quod es homo', and memento quod es deus, or vice da', the one bridleth their power, and the other their will.
为人君者有如天上的星宿,能致福亦能致祸,受很多的尊敬但是没有休息。一切关于帝王的箴言,实际是包含在这两句铭语里的;“记住你是个人”和“记住你是个神或者神底代表”。头一句话约束他们底权力,后一句话控制他们底意志。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根散文随笔双语阅读,希望大家喜欢!
Men's thoughts are much according to their inclination: their discourse and speeches according to their learning, and infused opinions; but their deeds are after as they have been accustomed. And therefore, as Machiavelli well noteth (though in an evil favoured instance) there is no trusting to the force of nature, nor to the bravery of words; except it be corroborate by custom. His instance is, that for the achieving of a desperate conspiracy, a man should not rest upon the fierceness of any man's nature, or his resolute undertakings; but take Such an one, as hath had his hands formerly in blood. But Machiavelli knew not of a Friar Clement, nor a Ravillac, nor a Jaureguy, nor a Baltazar Gerard: yet his rule holdeth still, that nature, nor the engagement of words, are not so forcible as custom. Only superstition is now so well advanced, that men of the first blood are as firm as butchers by occupation: and votary resolution is made equipollent to custom, even in matter of blood. In other things, the predominancy of custom is everywhere visible; in so much, as a man would wonder, to hear men profess, protest, engage, give great words, and then do just as they have done before: as if they were dead images, and engines moved only by the wheels of custom.
人们底思想多是依从着他们底愿望的,他们底谈论和言语多是依从着他们底学问和从外面得来的见解的;但是他们底行为却是随着他们平日的习惯的。所以马基亚委利说得很好(虽然他所论的事是很丑的),天性底力量和言语底动人,若无习惯底增援,都是不可靠的。他所论的事情是,为了完成一件极险恶的阴谋,一个人不可信任所用的某人之天性底凶猛或约言底坚决,而应当任用以前曾经亲自下过手,手上染过他人底血的人。但是马基亚委利不知道有一个乞僧克莱门,也不知道有一个哈委亚克,也不知道有一个约尔基,也不知道有一个巴尔塔萨尔·杰拉尔;然而他底定律依然是不移的,就是,天性与言语上的允诺要约都不如习惯有力。只有一件,就是现在迷信很盛,以致初次为迷信杀人的人简直是和业屠的人一样地不动心;盟誓底决意也被作成与习惯一样地强,甚至在流血的事件中亦是如此。在迷信以外的事情中习惯之凌驾一切是处处可见的;其势力之强,使得人们于自白、抗辩、允诺、夸张之后,依然一仍旧贯地作下去,好象他们是无生命的偶像,和由习惯底轮子来转动着的机械似的,这种情形真使人惊讶。
We see also the reign or tyranny of custom, what it is. The Indians (I mean the sect of their wise men) lay themselves quietly upon a stack of wood, and so sacrifice themselves by fire. Nay, the wives strive to be burned with the corpses of their husbands. The lads of Sparta, of ancient time, were wont to be scourged upon the altar of Diana, without so much as queening. I remember in the beginning of Queen Elizabeth's time of England, an Irish rebel condemned, put up a petition to the deputy, that he might be hanged in a with, and not in an halter, because it had been so used, with former rebels.
我们也可以见到习惯底统治或专制,可以看出它是怎么回事。印度人(我说的是他们底哲人中的一派)会自己静静地躺在一堆柴上,然后用火自焚以为牺牲。不但如此,那些做妻子的还要争着与丈夫底尸身一同烧死呢。在古时,斯巴达底青年们常乐于在狄亚那底祭坛上受笞刑,连一动也不动。我还记得在女王伊利萨白初年的英国,有一个被判死刑的爱尔兰叛党曾上呈总督,请求缢死他的时候用薪条而不用绞索,因为以前的叛党都是照例用薪条的。
There ON be monks in Russia, for penance, that will sit a whole night in a vessel of water, till they be engaged with hard ice. Many examples may be put of the force of custom, both upon mind, and body. Therefore, since custom is the principal magistrate of man's life, let men by all means endeavour to obtain good customs.
在俄罗斯有些僧人为赎罪起见,会在水盆里坐上一夜,直到他们被坚冰冻住了才算。习惯在人底精神和肉体两方面的力量,例子可以举出很多来。所以,既然习惯是人生底主宰,人们就应当努力求得好的习惯。
Certainly, custom is most perfect, when it beginneth in young years: this we call education; which is, in effect, but an early custom. So we see, in languages the tongue is more pliant to all expressions and sounds, the joints are more supple to all fears of activity and motions, in youth than afterwards. For it is true, that late learners cannot so well take the ply; except it be in some minds, that have not suffered themselves to fix, but have kept themselves open and prepared to receive continual amendment, which is exceeding rare.
习惯如果是在幼年就起始的,那就是最完美的习惯,这是一定的,这个我们叫做教育。教育其实是一种从早年就起始的习惯。所以我们常见,在言语上,幼年时代比幼年以后舌头较为柔活,能学一切的语法及声音,并且四肢关节也比较柔活,适于各种的竞技和运动。因为年长方学的人不能象从小就学起的人能屈伸如意,这是真的;除非在有些从未固定自己底心志,反而把心志开放着,并准备好了接受不断的改良的人们,那算是例外,但这种情形是非常之少的。
But if the force of custom simple and separate, be great: the force of custom copulate, and conjoined and collegiate, is far greater. For there example teacheth; company comforteth; emulation quickeneth; glory raiseth: so as in such places the force of custom is in his exaltation. Certainly, the great multiplication of virtues upon human nature resteth upon societies well ordained, and disciplined. For commonwealths, and good governments, do nourish virtue grown, but do not much mend the seeds. But the misery is, that the most effectual means are now applied to the ends least to be desired.
但是假如个人底单独的习惯其力量是很大的,那么共有的联合的习惯,其力量就更大得多了。因为在这种地方他人底例子可为我之教训,他人底陪伴可为我之援助,争胜之心使我受刺激,光荣使我得意,所以在这种地方习惯底力量可说是到了最高峰。天性中美德底繁殖是要仗着秩序井然,纪律良好的社会的;这是无疑的。因为国家与好政府只是滋养已长成的美德,而不甚帮助美德的种子的。可悲者,最有效的工具,目前是正用以求达到最要不得的目的呢。
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弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树,在自然科学领域里,也取得了重大成就。他的第一部重要著作《随笔》最初发表于1597年,以后又逐年增补。该书文笔言简意赅、智睿夺目,它包含许多洞察秋毫的经验之谈,其中不仅论及政治而且还探讨许多人生哲理。下面读文网小编为大家带来培根哲理散文双语阅读,希望大家喜欢!
There is a wisdom in this, beyond the rules of physic: a man's own observation, what he finds good of, and what he finds hurt of, is the best physic to preserve health.
养生有道,非医学底规律所能尽。一个人自己底观察,他对于何者有益何者有害于自己的知识,乃是最好的保健药品。
But it is a safer conclusion to say; this agreeth not well with me, therefore I will not continue it; than this; I fmd no offence of this, therefore I may use it. For strength of nature in youth passeth over many excesses, which are owing a man till his age. Discern of the coming on of years, and think not, to do the same things still; for age will not be defied. Beware of sudden change in any great point of diet, and if necessity enforce it, fit the rest to it. For it is a secret, both in nature, and state; that it is safer to change many things, than one. Examine thy customs, of diet, sleep, exercise, apparel, and the like; and try in anything thou shall judge hurtful, to discontinue it by little and little; but so, as if thou doest fmd any inconvenience by the change, thou come back to it again: for it is hard to distinguish, that which is generally held good, and wholesome, from that, which is good particularly, and fit for thine own body.
但是在下断语的时候,如果说:“这个与我底身体不合,因此我要戒它”,比说:“这个好象于我没有什么害处,因此我要用它”较为安全得多。因为少壮时代底天赋的强力可以忍受许多纵欲的行为,而这些行为是等于记在账上,到了老年的时候,是要还的。留心你底年岁底增加,不要永远想做同一的事情,因为年岁是不受蔑视的。在饮食底重要部分上不可骤然变更,如果不得已而变更的话,则别的部分也须要变更,以便配合得宜。因为在自然的事体和国家的事务上都有一种秘诀,就是变一事不如变多事的安全。把你平日饮食、睡眠、运动、衣服、等等的习惯自省一下,并且把其中你认为有害的习惯试行逐渐戒绝,但是其办法应当这样,如果你由这种变更而感觉不适的时候,就应当回到原来的习惯去;因为把一般认为有益卫生的习惯和于个人有益,于你自己底身体适合的习惯分别起来是不容易的。
To be free minded, and cheerfully disposed, at hours of meat, and of sleep, and of exercise, is one of the best precepts of long lasting. As for the passions and studies of the mind; avoid envy; anxious fears; anger fretting inwards; subtle and knotty inquisitions; joys, and exhilarations in excess; sadness not communicated. Entertain hopes; mirth rather than joy; variety of delights, rather than surfeit of them; wonder, and admiration, and therefore novelties; studies that fill the mind with splendid and illustrious objects, as histories, fables, and contemplations of nature. If you fly physic in health altogether, it will be too strange for your body, when you shall need it If you make it too familiar, it will work no extraordinary effect, when sickness cometh. I commend rather some diet, for certain seasons, than frequent use of physic, except it be grown into a custom.
在吃饭、睡觉、运动的时候,心中坦然,精神愉快,乃是长寿底最好秘诀之一。至于心中的情感及思想,则应避嫉妒,焦虑,压在心里的怒气,奥秘难解的研究,过度的欢乐,暗藏的悲哀。应当长存着的是希望,愉快,而非狂欢;变换不同的乐事,而非过餍的乐事;好奇与仰慕,以保有新鲜的情趣;以光辉灿烂的事物充满人心的学问,如历史、寓言、自然研究皆是也。如果你在健康的时候完全摒弃医药,则到了你需要它的时候将感觉医药对于你底身体过于生疏不惯。如果你平日过于惯用医药,则疾病来时,医药将不生奇效。窃以为与其常服药饵,不如按季节变更食物,除非服药已经成了一种习惯
For those diets alter the body more, and trouble it less. Despise no new accident in your body, but ask opinion of it In sickness, respect health principally; and in health, action.
因为那些不同的食物是可以变更体气而不扰乱它的。对于身体上任何新的症候都不可小视,须要向人求教。
For those that put their bodies to endure in health, may in most sickness, which are not very sharp, be cured only with diet, and tendering. Celsus could never have spoken it as a physician, had he not been a wise man withal, when he giveth it, for one of the great precepts of health and lasting, that a man do vary, and interchange contraries; but with an inclination to the more benign extreme: use fasting, and full eating, but rather full eating; watching and sleep, but rather sleep;sitting, and exercise, but rather exercise; and the like.
在病中,主要的是注意健康;在健康的时候,主要的是注意活动。因为那平日使自己底身体习于劳动的人在大多数不很厉害的疾病中只要节饮食,多调养,就可以好了。塞尔撒斯教人养生长寿之道,最要的一端就是一个人应当把各种相反的习惯都变换着练习练习,但是在轻重之间却应当稍重那有益于人的一端;禁食与饱食都应当练习,但是宁可稍重饱食;警醒与睡眠都应当练习,但是宁可偏尚睡眼;安坐与运动都应当练习,但是宁可着重运动;诸如此类
So shall nature be cherished, and yet taught masteries. Physicians are some of them so pleasing, and conformable to the humour of the patient, as they press not the true cure of the disease; and some other are so regular, in proceeding according to art, for the disease, as they respect not sufficiently the condition of the patient Take one of a middle temper, or if it may not be found in one man, combine two of either sort: and forget not to call, as well the best acquainted with your body, as the best reputed of for his faculty.
塞尔撒斯要不是一位医生而兼哲人的话,专以医生底身分他是永不会说出这种话来的。如他所说的办法,将使天生的体质既可以得滋养又可以增力量也。医生之中有些是对于病人底脾气很纵容迁就的,以致不能迅收治疗之效;又有些人则是照治病底学理行事,十分谨严,以致对于病者底实情不充分注重。选择医生的时候顶好请一位性情适中的;或者,如果一个人没有这样的性情的时候,则在两种人里各取其一而调和之。又在请医生的时候,固然要请那出名的好医生,也不可忘了请那个最熟悉你底体格的医生也。
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在西方国家,每年的10月31日,有个“Halloween”,辞典解释为“The eve of All Saints'Day”,中文译作:“万圣节之夜”。万圣节是西方国家的传统节日。这一夜是一年中最“闹鬼”的一夜,所以也叫“鬼节”。西方国家在万圣节里有很多有趣的习俗,下面是读文网小编整理的万圣节的习俗英文版,欢迎大家阅读!
Halloween Halloween is an autumn holiday that Americans celebrate every year. It means "holy evening," and it comes every October 31, the even
ing before All Saints' Day. However, it is not really a church holiday, it is a holiday for children mainly.
Every autumn, when the vegetables are ready to eat, children pick large orange pumpkins. Then they cut faces in the pumpkins and put a burning candle inside. It looks as if there were a person looking out of the pumpkin! These lights are called jack-o'-lanterns, which means "Jack of the lantern".
The children also put on strange masks and frightening costumes every Halloween. Some children paint their faces to look like monsters. Then they carry boxes or bags from house to house. Every time they come to a new house, they say,"Trick or treat! Money or eat!" The grown-ups put treat-money or candy in their bags.
Not only children, but most grown-ups also love Halloween and Halloween parties because on this day,they can disguise themselves as personages or ghost as their imaginations will lead them. This bring them the satisfaction of being young.
万圣节前夕
万圣节前夕是美国人年年都会庆祝的秋季节日。它的意思是“神圣的夜晚”,在每年的10月31日,也就是万圣节前夜。但实际上这不是一个真正的宗教节日,而主要是孩子们的节日。
万圣节的英文介绍
每年秋天蔬菜成熟可以食用的时候,孩子们就会挑出大个儿的橙色南瓜。然后在南瓜上刻上一张脸,把一根点燃的蜡烛放在里面。看起来就好像有人在向南瓜外面张望。这些灯就叫做“iack-o'-lantems”,意思也就是“杰克的灯”。
每年万圣节前夕孩子们还戴上奇怪的面具,穿上吓人的服装。有些孩子把脸刷成怪物。然后他们拿着盒子或袋子挨家挨户串门。每来到一个新房子他们就说:“不款待就捣乱!给钱还是吃的!”大人们就会把用来招待的钱或糖放在他们的袋子里了。
不仅孩子,许多成年人也喜欢万圣节前夕和万圣节前夕晚会。因为这一天他们可以根据自己的想象把自己装扮成名流或幽灵。这会带给他们年轻的快感。
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《老人与海》是海明威于1951年在古巴写的一篇中篇小说,是海明威最著名的作品之一。下面是读文网小编整理的一些老人与海的英文版句子,欢迎大家阅读!
He did not remember when he had first started to talk aloud when he was by himself. He had sung when he was by himself in the old days and he had sung at night sometimes when he was alone steering on his watch in the smacks or in the turtle boats. He had probably started to talk aloud, when alone, when the boy had left. But he did not remember. When he and the boy fished together they usually spoke only when it was necessary. They talked at night or when they were storm-bound by bad weather. It was considered a virtue not to talk unnecessarily at sea and the old man had always considered it so and respected it. But now he said his thoughts aloud many times since there was no one that they could annoy.
他记不起他是什么时候第一次开始在独自待着的当儿自言自语的了。往年他独自待着时曾唱歌来着,有时候在夜里唱,那是在小渔船或捕海龟的小艇上值班掌舵时的事。他大概是在那孩子离开了他、他独自待着时开始自言自语的。不过他记不清了。他跟孩子一块儿捕鱼时,他们一般只在有必要时才说话。他们在夜间说话来着,要不,碰到坏天气,被暴风雨困在海上的时候。没有必要不在海上说话,被认为是种好规矩,老人一向认为的确如此,始终遵守它。可是这会儿他把心里想说的话说出声来有好几次了,因为没有旁人会受到他说话的打扰。
"If the others heard me talking out loud they would think that I am crazy," he said aloud. "But since I am not crazy, I do not care. And the rich have radios to talk to them in their boats and to bring them the baseball."
“要是别人听到我在自言自语,会当我发疯了,”他说出声来。“不过既然我没有发疯,我就不管,还是要说。有钱人在船上有收音机对他们谈话,还把棒球赛的消息告诉他们。”
Now is no time to think baseball, he thought. Now is the time to think of only one thing. That which I was born for. There might be a big one around that school, he thought. I picked up only a straggler from the albacore that were feeding. But they are working far out and fast. Everything that shows on the surface today travels very fast and to the north-east. Can that be the time of day? Or is it some sign of weather that I do not know?
现在可不是思量棒球赛的时刻,他想。现在只应该思量一桩事。就是我生来要干的那桩事。那个鱼群周围很可能有一条大的,他想。我只逮住了正在吃小鱼的金枪鱼群中一条失散的。可是它们正游向远方,游得很快。今天凡是在海面上露面的都游得很快,向着东北方向。难道一天的这个时辰该如此吗?要不,这是什么我不懂得的天气征兆?
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假如一个人的想法中满是仁爱,顺应天意,走在真理的前沿,即便生活在人间,也不逊于天堂。
下面是读文网小编为大家带来英语经典美文:培根论真理,希望大家喜欢!
Truth,which only doth judge itself,teacheth that the inquiry of truth,which is the love-making or wooing of it, the knowledge of truth, which is the presence of it, and the belief of truth,which is the enjoying of it, is the sovereigngood of human nature. The first creature of God,in the works of the days,was the light of the sense;the last was the light of reason;and his sabbath work ever since is the illumination of his Spirit. First he breathed light upon the face of the matter or chaos;then he breathed light into the face of man;and still he breatheth and inspireth light into the face of his chosen. The poet that beautified the sect mat was otherwise inferior to the rest saith yet excellently well:It is a pleasure to stand upon the shore and to see ships tossed upon the sea; a pleasure to stand in the window of a castle and to see a battle and the adventures thereof below; but no pleasure is comparable to the standing upon thevantage ground of truth (a hill not to be commanded,and where the air is always clear and serene),and to see the errors and wanderings and mists and tempests in the vale below; so always that this prospect be with pity, and not with swelling or pride.Certainly, it is heaven upon earth to have a man's mind move in charity, rest in providence, and turn upon the poles of truth.
真理只能自我判别,教导人们追寻真理,即对真理的追求;对真理的认知,对真理的信仰,也意味着对真理的享受。这三个要素组成了人性中无比高尚的美德。感性之光是上帝创造世界时创造的第一件东西,最后创造的才是理性之光。上帝精神的再现则是安息日。起初,上帝将光明赋予混乱的物质世界,然后用光明悄然地点亮人类的心灵世界;现在他依然把圣光赐予其所思选的臣民。有一派哲学在其他方面没有什么实际作用,可其中有一位诗人说了一句经典名言:依在海岸边,注视着在大海中飘荡的船帆,是一件快乐的事情;靠在城堡垛口,注视激战中的战场,也是一件快乐的事;但没有什么能赶得上站在真理的前沿(那是一座谁也无法侵占的山岭,那里空气清爽,万籁寂静),观察山谷中的错误、迷茫、薄雾与风暴,那更是叫人欢欣雀跃。并且这种期望的态度是同情,而非自满或自大。的确,假如一个人的想法中满是仁爱,顺应天意,走在真理的前沿,即便生活在人间,也不逊于天堂。
To pass from theological and philosophical truth to the truth of civil business: it will be acknowledged even by those that practice it not that clear and round dealing is the honor of man's nature; and that mixture of falsehood is like alloy in coin of gold and silver,which may make the metal work the better, but it embaseth it. For these winding and crooked courses are the goings of the serpent, which goeth basely upon the belly, and not upon the feet. There is no vice that doth so cover a man with shame as to be found false and perfidious. And therefore Montaigne said prettily, when he inquired the reason why the word of the lie should be such a disgrace and such an odious charge. Saith he,If it be well weighed, to say that a man lieth is as much to say as that he is brave toward God and a coward toward men. For he faces God,and shrinks from man. Surely the wickedness of falsehood and breach of faith cannot possibly be so highly expressed as in that it shall be the last peal to call the judgments of God upon the generations of men;it being foretold that when Christ cometh,he shall not find faith upon the earth.
前面讲了神学与哲学意义上的真理,现在来讨论一下日常生活中的真理。品格恶劣,精于世故的人,也被迫接受光明正大—人类的一种崇高品德。虚伪如同用金银合金制成硬币,即便可以增大金属的硬度,却贬低了其内在的真正价值。虚伪与欺诈如同弯曲的小路,唯有走路时依靠肚腹而不是双脚的毒蛇,才选择这条道路。假如一个说谎话、背信弃义的人露出了破绽,由此带来的羞耻感是没有办法掩盖的。因此,蒙田在议论“谎言”一词为何如此让人厌恶时,说过这样一句至理名言:“我们不如这样想,一个人说自己在上帝面前肆意妄为,而在凡人面前却很懦弱,这同说谎没有什么区别。”因为谎言可以面对上帝,却不敢面对凡人。当然,在描述虚伪与背信弃义的危害性时,恳求上帝对世世代代的人类进行裁决,他们无疑是最后的警钟。人们预示:耶稣灵魂来到世上后,他在地球上不会找到丝毫信仰。
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万圣节前夕又叫诸圣节 ,在每年的10月31日,是西方的传统节日。关于这个节日的由来,你知道是什么吗?下面是小编整理的关于万圣节由来的英语文章,希望对大家有所帮助。
Halloween is a holiday celebrated on October 31. By tradition, Halloween begins after sunset. Long ago, people believed that witches gathered together and ghosts roamed the world on Halloween. Today, most people no longer believe in ghosts and witches. But these supernatural beings are still a part of Halloween.
万圣节前夜是在10月31日庆祝的一个节日,根据传统,万圣节前夜的庆祝活动从太阳落山开始。在很久以前,人们相信在万圣节前夜女巫会聚集在一起,鬼魂在四处游荡。现在,大多数人们不再相信有鬼魂和女巫的存在了,但是他们仍然把这些作为万圣节前夜的一部分。
The colors black and orange are also a part of Halloween. Black is a symbol for night and orange is the color of pumpkins. A jack-o’-lantern is a hollowed-out pumpkin with a face carved on one side. Candles are usually placed inside, giving the face a spooky glow.
黑色和橙色仍然是万圣节前夜的一部分,黑色是夜晚的象征,而橙色代表着南瓜。南瓜灯是用雕刻成脸型,中间挖空,再插上蜡烛的南瓜做成的,带来一个毛骨悚然的灼热面孔。
Dressing up in costumes is one of the most popular Halloween customs, especially among children. According to tradition, people would dress up in costumes (wear special clothing, masks or disguises) to frighten the spirits away.
盛装是最受欢迎的万圣节风俗之一,尤其是受孩子们的欢迎。按照传统习俗,人们会盛装(穿戴一些特殊的服饰,面具或者装饰)来吓跑鬼魂。
Popular Halloween costumes include vampires (creatures that drink blood), ghosts (spirits of the dead) and werewolves (people that turn into wolves when the moon is full).
流行的万圣节服装包括vampires(吸血鬼),ghosts(死者的灵魂)和werewolves(每当月圆时就变成狼形的人)。
Trick or Treating is a modern Halloween custom where children go from house to house dressed in costume, asking for treats like candy or toys. If they don't get any treats, they might play a trick (mischief or prank) on the owners of the house.
欺骗或攻击是现代万圣节的风俗。孩子们穿着特殊的衣服走街串巷,讨取糖果和玩具之类的赏赐。如果他们得不到任何的赏赐,就可能会对屋主大搞恶作剧或者胡闹了。
The tradition of the Jack o' Lantern comes from a folktale about a man named Jack who tricked the devil and had to wander the Earth with a lantern. The Jack o' Lantern is made by placing a candle inside a hollowed-out pumpkin, which is carved to look like a face.
南瓜灯的传统来自于一个民间传说。一个名叫Jack的人戏弄了恶魔,之后就不得不提着一盏灯在地球上流浪。南瓜灯是用雕刻成脸型,中间挖空,再插上蜡烛的南瓜做成的。
There are many other superstitions associated with Halloween. A superstition is an irrational idea, like believing that the number 13 is unlucky!
和万圣节有关的迷信还有很多。迷信是一种不合常理的想法,比如认为13是不吉利的数字!
Halloween is also associated with supernatural creatures like ghosts and vampires. These creatures are not part of the natural world. They don't really exist... or do they?
万圣节还和一些诸如鬼魂和吸血鬼之类的超自然的生物有关。这些生物不是自然界的一部分。他们实际上是不存在的......或许他们其实真的存在?
Witches are popular Halloween characters that are thought to have magical powers. They usually wear pointed hats and fly around on broomsticks.
女巫是万圣节很受欢迎的人物,人们认为她们具有强大的魔力。他们通常戴着尖顶的帽子,骑在扫把上飞来飞去。
Bad omens are also part of Halloween celebrations. A bad omen is something that is believed to bring bad luck, like black cats, spiders or bats.
恶兆也是万圣节庆祝活动的一部分。人们相信恶兆会带给坏运气,黑猫、蜘蛛或者蝙蝠都算是恶兆。
Im Oktober ist Hochsaison für Hexen, Gespenster, Geister und alle, die sich gerne Gruseln, denn am 31. Oktober ist Halloween.
十月是女巫,幽灵,鬼魂和一切让人不寒而栗的东西出现的旺季,因为10月31日是万圣节。
Ursprünglich, vor Hunderten von Jahren, war Halloween ein Herbstfest der Druiden im alten England. Es sei die einzige Nacht des Jahres, so glaubten die Menschen damals, in der Hexen und Geister leibhaftig auf der Erde herumspukten.
起初在几百年前,万圣节在古英格兰对巫师们来说是秋天节。那时人们认为,这一天晚上是一年当中唯一一个女巫和鬼魂真的来到人间到处作祟的夜晚。
Fast jedes Kind weiß, dass Halloween etwas mit Gespenstern, Hexen und Verkleiden zu tun hat, aber kaum jemand hat eine Ahnung, was es mit dem Fest ‚Halloween’ nun wirklich auf sich hat.
几乎每个孩子都知道,万圣节与幽灵,女巫和化装有关,但是几乎没有一个人知道,万圣节这个节日究竟因何而来。
Schon vor über 2000 Jahren feierten die Kelten im alten England (heute sagen wir Großbritannien dazu) zum Ende des Sommers ein großes Fest – damals hieß es noch ‚Samhain’. Der 31. Oktober war bei den Kelten der letzte Tag des Jahres, denn sie hatten einen anderen Kalender als wir heute. Der Sommer wurde mit großen Feuern verabschiedet und gleichzeitig der Winter begrüßt. Die Menschen bedankten sich bei ihrem Sonnengott (mit Namen ‚Samhain’) für die Ernte, die sie in der warmen Jahreszeit eingebracht hatten und gedachten an diesem Tag auch der Seelen der Verstorbenen. Der Sonnengott wurde nun, zu Beginn der dunklen Winterzeit von dem keltischen Gott der Toten, abgelöst.
早在两千多年前,古英格兰(今天的大不列颠)的克勒特人在夏季结束时会进行一场盛大的节日庆祝——那时这个节日叫做“萨温节”。对于克勒特人来说,10月31日是一年的最后一天,因为他们使用的年历与我们今天的不同。人们燃起大火告别夏季,同时欢迎冬季的到来。他们向太阳神(名字为“Samhain”)表示感谢,感谢其赐予的温暖季节带来丰收,同时也在这一天悼念逝者的亡灵。而后太阳神就在阴暗的冬天开始之时被克勒特人的死亡之神所替代。
Die Kelten glaubten fest daran, dass die Seelen der Verstorbenen in der Nacht vom 31. Oktober als Geister auf die Erde zurückkommen, um in ihre Häuser zurückzukehren. Aber was war mit den Geistern und heimatlosen Seelen, die trotz der großen Feuer, die am Wegesrand entfacht wurden, den Weg nicht fanden und verzweifelt umherirrten? Von ihnen war nichts Gutes zu erwarten, sie spukten durch die Nacht, erschreckten friedliche Menschen und trieben ihr Unwesen mit ihnen.
克勒特人坚信,逝者的亡灵在10月31日会变成鬼魂来到人间,回到自己家中。但是那些即使在路边点着旺火却也找不到路而绝望地四处乱走的鬼魂和无家可归的亡灵怎么办呢?别指望他们做什么好事,他们会整晚捣乱作祟,惊吓平和中的人们,到处胡作非为。
Einige Jahrhunderte später, ungefähr 800 Jahre n. Chr., ernannte der Papst den 1. November, also den Tag nach dem 31. Oktober, zum Feiertag ‚Allerheiligen’, an dem der christlichen Märtyrer gedacht wurde. Aus dem Samhain- Fest wurde im Laufe der Zeit ‚das Fest am Vorabend zu Allerheiligen’, und das heißt auf englisch ‚All Hallows’ Evening’ oder abgekürzt ‚Hallows’ E’en’. Inzwischen sagen wir Halloween.
几百年后,大约公元800年的时候,罗马教皇将11月1日,也就是10月31日后一天,作为“万圣”之节,在这一天人们会怀念____的烈士。随着时间的推移,英国人根据萨温节就把11月1日的前夜变成了庆祝万圣的节日,而英语里万圣夜称作“All Hallows’ Evening”,简称Hallows’ E’en。渐渐地我们就把万圣节叫做了Halloween。
Obwohl das Samhain-Fest schon so lange her ist, verkleiden sich die Kinder heute noch als gruselige Gestalten, wie Gespenster, Hexen, Zauberer oder Vampire, um Geister abzuschrecken. Und das ist auch gut so – denn wer weiß denn schon genau, ob die Kelten im alten England nicht doch recht hatten......?
虽然萨温节已如此古老,今天的孩子们还会装扮成毛骨悚然的形象,像是幽灵,女巫,男巫或是吸血鬼去吓退鬼魂。不过这样也不错——谁又清楚地知道,古英格兰的克勒特人是不是有道理呢?
Symbols of Halloween
Halloween originated as a celebration connected with evil spirits. Witches flying on broomsticks with ghosts, goblins and skeletons have all evolved as symbols of Halloween. Bats, owls and other nocturnal animals are also popular symbols of Halloween. They were originally feared because people believed that these creatures could communicate with the spirits of the dead.
Black cats are also symbols of Halloween and have religious origins as well. Black cats were considered to be reincarnated beings with the ability to divine the future. During the Middle Ages it was believed that witches could turn themselves into black cats. Thus when such a cat was seen, it was considered to be a witch in disguise. All these are popular trick-or-treat costumes and decorations for greeting cards and windows.
Black is one of the traditional Halloween colors, probably because Halloween festivals and traditions took place at night.
Pumpkins are also a symbol of Halloween. The pumpkin is an orange-colored squash, and orange has become the other traditional Halloween color. Carving pumpkins into jack- o'-lanterns is a Halloween custom also dating back to Ireland. A legend grew up about a man named Jack who was so stingy that he was not allowed into heaven when he died, because he was a miser. He couldn't enter hell either because he had played jokes on the devil. As a result, Jack had to walk on the earth with his lantern until Judgement Day. So Jack and his lantern became the symbol of a lost or damned soul. To scare these souls away on Halloween, the Irish people carved scary faces out of turnips, beets or potatoes representing "Jack of the Lantern," or Jack-o-lantern. When the Irish brought their customs to the United States, they carved faces on pumpkins because in the autumn they were more plentiful than turnips. Today jack-o-lanterns in the windows of a house on Halloween night let costumed children know that there are goodies waiting if they knock and say "Trick or Treat!"
参考译文:
万圣节前夜起源于与邪恶幽灵相关的庆祝活动,所以骑着扫帚的女巫、幽灵、小妖精和骷髅都是万圣节的标志物。蝙蝠、猫头鹰和其他夜间活动的动物也是万圣节的普遍标志。起初,这些动物让人觉得非常可怕,因为人们认为这些动物能和死者的幽灵进行交流。
黑猫也是万圣节的标志物,并且也有一定的宗教起源。人们认为黑猫可以转生,具有预言未来的超能力。在中世纪,人们认为女巫可以变成黑猫,所以人们一看到黑猫就会认为它是女巫假扮的。这些标志物都是万圣节服装的普遍选择,也是贺卡或橱窗上很常用的装饰。
黑色是传统的万圣节颜色,这可能是因为万圣节前夜的各种传统或仪式都是在晚上举行。
南瓜也是万圣节的标志性象征。南瓜是橘黄色的,所以橘黄色也成了传统的万圣节颜色。用南瓜雕制南瓜灯也是一个万圣节传统,其历史也可追溯到爱尔兰。传说有一个名叫杰克的人非常吝啬,因而死后不能进入天堂,而且因为他取笑魔鬼也不能进入地狱,所以,他只能提着灯笼四处游荡,直到审判日那天。于是,杰克和南瓜灯便成了被诅咒的游魂的象征。人们为了在万圣节前夜吓走这些游魂,便用芜菁、甜菜或马铃薯雕刻成可怕的面孔来代表提着灯笼的杰克,这就是南瓜灯(Jack-o'-lantern)的由来。爱尔兰人迁到美国后,便开始用南瓜来进行雕刻,因为在美国秋天的时候南瓜比芜菁更充足。现在,如果在万圣节的晚上人们在窗户上挂上南瓜灯就表明那些穿着万圣节服装的人可以来敲门捣鬼要糖果。
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歌词
孤独的牧羊人the lonely goatherd
one little girl in a pale pink coat heard
maria:
lay ee odl lay ee odl lay hoo hoo
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《世上只有》是容祖儿演唱的一首歌颂妈妈的粤语歌,曲调细腻真挚柔美,朗朗上口,极具感染力。收录于她于2004年4月29日发行的专辑《Nin9 2 5ive》中。是刀唛“好妈妈”广告主题曲。
People told me that i would mess up my life
but i could not just deny the feelings
i felt inside of me
so sweet and indecently you pop on the scene
you just don't know how much you mean to me (you you you you)
You make me smile
you make me laugh (ooh)
you make me feel
you make me happy
i'm so glad i have you in my life
you make me smile
you make me laugh (ooh)
you make me feel
you make me happy
i'm so glad i have you in my life
[Jermaine Dupri says Verse 2]
I have you in my life
i had to make a way for
you to have everytyhing you need, you need
i'll dry all your tears away
when you cry calm you fears
so don't you ever be afraid, be afraid naw
You make me smile (you make me smile)
you make me laugh (you make me)
you make me feel
you make me happy
i'm so glad i have you in my life
you make me smile (ooh)
you make me laugh (ooh)
you make me feel
you make me happy
i'm so glad i have you in my life
[Jermaine says Let's go to the bridge]
Everytime i see your face
[Jermaine says: What happened]
you remind me of how blessed i am
you make me
(oohhhh) (ohhh) i'm so glad i have you in my life
(ooh yeahh ooh yeah) i'm so glad i have you in my life
You make me smile
you make me laugh (so glad)
you make me feel (so glad)
you make me happy
i'm so glad i have you in my life
you make me smile (oohhh)
you make me laugh
you make me feel (thank you Lord)
you make me happy (for my child, my child, my child)
you make me smile (thank you Lord for my child)
you make me laugh
you make me feel
you make me happy
i'm so glad i'm so glad i'm so glad
you make me smile (that you make me smile)
you make me laugh
you make me feel (that you make me feel)
you make me happy
i'm so glad i ahve you in my life (to have you in my life, have you in my life)
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