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英美文学家及主要作品（英美文学研究精品）
英美文学家及主要作品
作为一个学习英语的人，应该读一些英美文学，因为文学和语言是紧密相连的，文学作品是通过语言表达和描述的，下面笔者列举一些英美文学家和他们的主要作品,供你查询。
Litterateurs of English and American (英美文学家）
A
Jane Austen (1775-1817)
Louisa M. Alcott (1832-1888)
B
Three Sisters of Bronte
Francis Bacon ( 1561-1626)
John Bunyan (1628-1688)
C
Joseph Conrad (1857-1924)
Lewis Carroll (1832-1898)
Stephen Crane (1871-1900)
Wilkie Collins (1824-1889)
Willa Cather (1873-1947)
D
Charles Dickens (1812-1870)
Daniel Defoe (1660-1731)
Sir Arthur Conan Doyle (1859-1930)
E
George Eliot (1819-1880)
Ralph Waldo Emerson (1803-1882)
F
Benjamin Franklin (1706-1790)
Henry Fielding (1707-1754)
G
Elizabeth C. Gaskell (1810-1865)
H
Nathaniel Hawthorne (1804-1864)
Thomas Hardy (1840-1928)
I
Washington Irving (1783-1859)
J
Henry James (1843-1916)
James Joyce (1882-1941)
Thomas Jefferson
K
Rudyard Kipling (1865-1936)
L
Andrew Lang (1844-1912)
D. H. Lawrence (1855-1930)
Jack London (1876-1916)
M
Herman Melville (1819-1891)
John Milton (1608-1674)
William Morris (1834-1896)
N
Frank Norris (1870-1902)
S
Harriet B. Stowe (1811-1896)
Jonathan Swift (1667-1745)
Mary W. Shelly (1797-1851)
Walter Scott (1771-1832)
William Shakespeare
Robert L. Stevenson (1850-1894)
T
Henry David Thoreau (1817-1862)
Mark Twain (1835-1910)
William Thackeray (1811-1863)
W
Edith Wharton (1862-1937)
H. G. Wells (1866-1946)
Oscar Wilde (1854-1900)
English and American Literature Works (英美文学作品目录）
A
Alice's Adventures in Wonderland ( by Lewis Caroll)
Alexander's Bridge (by Willa Cather)
Agnes Grey (by Anne Bronte)
A House of Pomegranates (by Oscar Wilde)
A Woman of No Importance (by Oscar Wilde)
An Ideal Husband (by Oscar Wilde)
Almayer's Folly (by Joseph Conrad )
A Tale of Two Cities (by Charles Dickens)
American Notes (by Charles Dickens)
A Christmas Carol (by Charles Dickens)
A Study in Scarlet (by Sir Arthur Conan Doyle)
Adam Bede (by George Eliot)
A Pair of Blue Eyes (by Thomas Hardy)
A Portrait of the Artist as a Young Man (by James Joyce)
Autobiography (by Thomas Jefferson)
A Dream of John Ball and A King's Lesson (by William Morris)
Across the Plains (by Robert L. Stevenson)
An Inland Voyage (by Robert L. Stevenson)
A Connecticut Yankee in King Arthur's Court (by Mark Twain)
A Tramp Abroad (by Mark Twain)
Ann Veronica (by H. G. Wells)
B
Barnaby Rudge (by Charles Dickens)
Bleak House (by Charles Dickens)
Burning Daylight (by Jack London)
Benito Cereno (by Herman Melville)
Billy Budd (by Herman Melville)
Blix (by Frank Norris)
Bride of Lammermoor (by Walter Scott)
Bunner Sisters (by Edith Wharton)
C
Cousin Phillis (by Elizabeth C. Gaskell)
Cranford (by Elizabeth C. Gaskell)
D
David Copperfield (by Charles Dickens)
Domby and Son (by Charles Dickens)
Daisy Miller (by Henry James)
Death of the Lion (by Henry James)
Dubliners (by James Joyce)
E
Emma (by Jane Austen)
Essays (byFrancis Bacon)
English Traits (by Ralph Waldo Emerson)
Essays (by Ralph Waldo Emerson)
F
Far from the Madding Crowd (by Thomas Hardy)
Frankenstein (by Mary W. Shelly)
G
Good Wives (by Louisa M. Alcott )
Great Expectations (by Charles Dickens)
Gulliver's Travels (by Jonathan Swift)
H
Heart of Darkness (by Joseph Conrad )
Hard Times (by Charles Dickens)
House of Mirth (by Edith Wharton)
I
Ivanhoe (by Walter Scott)
In the South Seas (by Robert L. Stevenson)
Intentions (by Oscar Wilde)
J
Jane Eyre (by Charlotte Bronte )
Jude the Obscure (by Thomas Hardy)
John Barleycorn (by Jack London)
K
Kim (by Rudyard Kipling)
Kidnapped (by Robert L. Stevenson)
L
Little Woman (by Louisa M. Alcott )
Lord Jim (by Joseph Conrad )
Little Dorrit (by Charles Dickens)
Letters (by Thomas Jefferson)
Lady Chatterlay's Lover (by D. H. Lawrence)
Love of Life and Other Stories (by Jack London)
Life on the Mississippi (by Mark Twain)
Lady Windermere's Fan (by Oscar Wilde)
Lord Arthur Savile's Crime and Other Stories (by Oscar Wilde)
M
Mansfield Park (by Jane Austen)
Maggie- A Girl of the Streets (by Stephen Crane)
My Antonia (by Willa Cather)
Martin Chuzzlewit (by Charles Dickens)
Martin Eden ( by Jack London)
Moll Flanders (by Daniel Defoe)
Memoirs of Sherlock Holmes (by Sir Arthur Conan Doyle)
Middlemarch (by George Eliot)
Mary Barton (by Elizabeth C. Gaskell)
Mosses from an Old Manse (by Nathaniel Hawthorne)
Moby Dick (The Whale) (by Herman Melville)
McTeague (by Frank Norris)
Moran of the Lady Letty (by Frank Norris)
Master of Ballantrae (by Robert L. Stevenson)
Mark Twain's Speeches (by Mark Twain)
N
Nostromo (by Joseph Conrad )
No Name (by Wilkie Collins)
Nicholas Nickleby (by Charles Dickens)
North and South (by Elizabeth C. Gaskell)
News from Nowhere (by William Morris)
O
O Pioneers! (by Willa Cather)
Oliver Twist (by Charles Dickens)
Our Mutual Friend (by Charles Dickens)
P
Persuasion (by Jane Austen)
Pride and Prejudice (by Jane Austen)
Poor Richard's Almanack (1733-1758) (by Benjamin Franklin)
Puck of Pook's Hill (by Rudyard Kipling)
Paradise Lost (by John Milton)
Paradise Regained (by John Milton)
Prince Otto (by Robert L. Stevenson)
R
Robinson Crusoe-1 (by Daniel Defoe)
Robinson Crusoe-2 (by Daniel Defoe)
Ruth (by Elizabeth C. Gaskell)
Roderick Hudson (by Henry James)
Rewards and Fairies (by Rudyard Kipling)
Rob Roy (by Walter Scott)
S
Sense and Sensibility (by Jane Austen)
Silas Marner (by George Eliot)
Sylvia's Lovers (by Elizabeth C. Gaskell)
Sons and Lovers (by D. H. Lawrence)
Summer (by Edith Wharton)
T
The Tenant of Wildfell Hall (by Anne Bronte)
The Professor (by Charlotte Bronte )
The Pilgrim's Progress (by John Bunyan)
The Holy War (by John Bunyan)
The Secret Agent (by Joseph Conrad )
The Nigger of the Marcissus (by Joseph Conrad )
The Shadow Line (by Joseph Conrad )
The Red Badge of Courage (by Stephen Crane)
The Moonstone (by Wilkie Collins)
The Woman in White (by Wilkie Collins)
The New Magdalen (by Wilkie Collins)
The Song of the Lark (by Willa Cather)
The Troll Garden and Selected Stories (by Willa Cather)
The Door in the Wall and Other Stories (by H. G. Wells)
The First Man in the Moon (by H. G. Wells)
The Invisible Man (by H. G. Wells)
The Island of Doctor Moreau (by H. G. Wells)
The Time Machine (by H. G. Wells)
The War in the Air (by H. G. Wells)
The War of the Worlds (by H. G. Wells)
Tono Bungay (by H. G. Wells)
The Battle of Life (by Charles Dickens)
The Cricket on the Hearth (by Charles Dickens)
The Haunted Man and the Ghost's Bargain (by Charles Dickens)
The Mystery of Edwin Drood (by Charles Dickens)
The Old Curiosity Shop (by Charles Dickens)
The Pickwick Papers (by Charles Dickens)
The Journal of the Plague Year (by Daniel Defoe)
The Adventures of Sherlock Holmes (by Sir Arthur Conan Doyle)
The Hound of the Baskervilles (by Sir Arthur Conan Doyle)
The Lost World (by Sir Arthur Conan Doyle)
The Poison Belt ( by Sir Arthur Conan Doyle)
The Return of Sherlock Holmes (by Sir Arthur Conan Doyle)
The Sign of Four (by Sir Arthur Conan Doyle)
The Valley of Fear (by Sir Arthur Conan Doyle)
The Mill on the Floss (by George Eliot)
The Conduct of Life (by Ralph Waldo Emerson)
The Autobiography (by Benjamin Franklin)
The History of Tom Jones, A Foundling (by Henry Fielding)
Twice-Told Tales (by Nathaniel Hawthorne)
The House of Seven Gables (by Nathaniel Hawthorne)
The Scarlet Letter (by Nathaniel Hawthorne)
The Snow Image (by Nathaniel Hawthorne)
Tess of the d'Urbervilles (by Thomas Hardy)
The Mayor of Casterbridge (by Thomas Hardy)
The Return of the Native (by Thomas Hardy)
The Adventures of Captain Bonneville (by Washington Irving)
The Sketch Book (by Washington Irving)
The Alhambra (by Washington Irving)
The Golden Bowl (by Henry James)
The Ambassadors (by Henry James)
The American (by Henry James)
The Aspern Papers (by Henry James)
The Europeans (by Henry James)
The Figure in the Carpet (by Henry James)
The Lesson of the Master (by Henry James)
The Portrait of A Lady (by Henry James)
The Sacred Fount (by Henry James)
The Turn of the Screw (by Henry James)
The Jungle Book (by Rudyard Kipling)
The Call of the Wild (by Jack London)
The Iron Heel (by Jack London)
The People of the Abyss (by Jack London)
The Sea-Wolf (by Jack London)
The Son of the Wolf (by Jack London)
The White Fang (by Jack London)
Typee (by Herman Melville)
The Octopus- A Story of California (by Frank Norris)
The Battle of the Books and Others (by Jonathan Swift)
The Heat of Mid-Lothian (by Walter Scott)
The Antiquary (by Walter Scott)
The Talisman- A Tale of the Crusaders (by Walter Scott)
Treasure Island (by Robert L. Stevenson)
The Black Arrow (by Robert L. Stevenson)
The Silverado Squatters (by Robert L. Stevenson)
The Strange Case of Dr. Jekyll and Mr. Hyde (by Robert L. Stevenson)
Travels with a Donkey in the Cevennes (by Robert L. Stevenson)
The $30,000 Bequest (by Mark Twain)
The Adventures of Huckleberry Finn (by Mark Twain)
The Adventures of Tom Sawyer (by Mark Twain)
Tom Sawyer Abroad (by Mark Twain)
Tom Sawyer Detective (by Mark Twain)
The Innocents Abroad (by Mark Twain)
The Prince and the Pauper (by Mark Twain)
The Tragedy of Pudd'nhead Wilson (by Mark Twain)
The Rose and the Ring (by William Thackeray)
The Age of Innocence (by Edith Wharton)
The Reef (by Edith Wharton)
The Happy Prince and Other Tales (by Oscar Wilde)
The Importance of Being Earnest (by Oscar Wilde)
The Picture of Dorian Gray (by Oscar Wilde)
The Blue Fairy Book ( by Andrew Lang)
The Red Fairy Book ( by Andrew Lang)
The Violet Fairy Book ( by Andrew Lang)
The Yellow Fairy Book ( by Andrew Lang)
Through the Looking Glass ( by Lewis caroll)
U
Ulysses (by James Joyce)
Uncle Tom's Cabin (by Harriet B. Stowe)
V
Vanity Fair (by William Thackeray)
W
Wuthering Heights (by Emily Bronte )
Wives and Daughters (by Elizabeth C. Gaskell)
Washington Square (by Henry James)
Women in Love (by D. H. Lawrence)
Waverley (by Walter Scott)
Weir of Hermiston (by Robert L. Stevenson)
Walden (by Henry D. Thoreau)
What is Man (by Mark Twain)
Y
Youth (by Joseph Conrad )
William Shakespeare
A Lover's Complaint (by William Shakespeare)
A Midsummer Night's Dream (by William Shakespeare)
All's Well That Ends Well (by William Shakespeare)
As You Like It (by William Shakespeare)
Cymbeline (by William Shakespeare)
King John (by William Shakespeare)
King Richard II (by William Shakespeare)
King Richard III (by William Shakespeare)
Love's Labour's Lost (by William Shakespeare)
Measure for Measure (by William Shakespeare)
Much Ado About Nothing (by William Shakespeare)
Pericles, Prince of Type (by William Shakespeare)
The Comedy of Errors (by William Shakespeare)
King Henry the Fourth (by William Shakespeare)
King Henry the Fifth (by William Shakespeare)
King Henry the Sixth (by William Shakespeare)
King Henry the Eighth (by William Shakespeare)
The History of Troilus and Cressida (by William Shakespeare)
The Life of Timon of Athens (by William Shakespeare)
The Merchant of Venice (by William Shakespeare)
The Merry Wives of Windsor (by William Shakespeare)
The Passionate Pilgrim (by William Shakespeare)
The Phoenix and the Turtle (by William Shakespeare)
The Rape of Lucrece (by William Shakespeare)
The Taming of the Shrew (by William Shakespeare)
The Tempest (by William Shakespeare)
The Tragedy of Antony and Cleopatra (by William Shakespeare)
The Tragedy of Coriolanus (by William Shakespeare)
The Tragedy of Hamlet, Prince of Denmark (by William Shakespeare)
The Tragedy of Julius Caesar (by William Shakespeare)
The Tragedy of King Lear (by William Shakespeare)
The Tragedy of Macbeth (by William Shakespeare)
The Tragedy of Othello, Moor of Venice (by William Shakespeare)
The Tragedy of Romeo and Juliet (by William Shakespeare)
The Tragedy of Titus Andronicus (by William Shakespeare)
The Two Gentlemen of Verona (by William Shakespeare)
The Winter's Tale (by William Shakespeare)
Twelfth Night (by William Shakespeare)
Venus and Adonis (by William Shakespeare)
The Sonnets (by William Shakespeare)
To the top(回页首)
文学作品欣赏
Essays by Bacon
1)Of Love (论爱情）
THE stage is more beholding to love, than the
life of man. For as to the stage, love is ever
matter of comedies, and now and then of tragedies;
but in life it doth much mischief; sometimes like a
siren, sometimes like a fury. You may observe, that
amongst all the great and worthy persons (whereof
the memory remaineth, either ancient or recent)
there is not one, that hath been transported to
the mad degree of love: which shows that great
spirits, and great business, do keep out this weak
passion. You must except, nevertheless, Marcus
Antonius, the half partner of the empire of Rome,
and Appius Claudius, the decemvir and lawgiver;
whereof the former was indeed a voluptuous man,
and inordinate; but the latter was an austere and
wise man: and therefore it seems (though rarely)
that love can find entrance, not only into an open
heart, but also into a heart well fortified, if watch
be not well kept. It is a poor saying of Epicurus,
Satis magnum alter alteri theatrum sumus; as if
man, made for the contemplation of heaven, and
all noble objects, should do nothing but kneel be-
fore a little idol, and make himself a subject,
though not of the mouth (as beasts are), yet of the
eye; which was given him for higher purposes. It
is a strange thing, to note the excess of this passion,
and how it braves the nature, and value of things,
by this; that the speaking in a perpetual hyper-
bole, is comely in nothing but in love. Neither is it
merely in the phrase; for whereas it hath been
well said, that the arch-flatterer, with whom all
the petty flatterers have intelligence, is a man's
self; certainly the lover is more. For there was
never proud man thought so absurdly well of him-
self, as the lover doth of the person loved; and
therefore it was well said, That it is impossible to
love, and to be wise. Neither doth this weakness
appear to others only, and not to the party loved;
but to the loved most of all, except the love be reci-
proque. For it is a true rule, that love is ever re-
warded, either with the reciproque, or with an
inward and secret contempt. By how much the
more, men ought to beware of this passion, which
loseth not only other things, but itself! As for the
other losses, the poet's relation doth well figure
them: that he that preferred Helena, quitted the
gifts of Juno and Pallas. For whosoever esteemeth
too much of amorous affection, quitteth both riches
and wisdom. This passion hath his floods, in very
times of weakness; which are great prosperity, and
great adversity; though this latter hath been less
observed: both which times kindle love, and make
it more fervent, and therefore show it to be the
child of folly. They do best, who if they cannot but
admit love, yet make it keep quarters; and sever it
wholly from their serious affairs, and actions, of
life; for if it check once with business, it troubleth
men's fortunes, and maketh men, that they can no
ways be true to their own ends. I know not how,
but martial men are given to love: I think, it is but
as they are given to wine; for perils commonly ask
to be paid in pleasures. There is in man's nature, a
secret inclination and motion, towards love of
others, which if it be not spent upon some one or a
few, doth naturally spread itself towards many,
and maketh men become humane and charitable;
as it is seen sometime in friars. Nuptial love maketh
mankind; friendly love perfecteth it; but wanton
love corrupteth, and embaseth it.
2)Of Marriage and Single Life (论结婚和独身）
HE THAT hath wife and children hath given
hostages to fortune; for they are impedi-
ments to great enterprises, either of virtue or mis-
chief. Certainly the best works, and of greatest
merit for the public, have proceeded from the un-
married or childless men; which both in affection
and means, have married and endowed the public.
Yet it were great reason that those that have chil-
dren, should have greatest care of future times;
unto which they know they must transmit their
dearest pledges. Some there are, who though they
lead a single life, yet their thoughts do end with
themselves, and account future times imperti-
nences. Nay, there are some other, that account
wife and children, but as bills of charges. Nay
more, there are some foolish rich covetous men,
that take a pride, in having no children, because
they may be thought so much the richer. For per-
haps they have heard some talk, Such an one is a
great rich man, and another except to it, Yea, but
he hath a great charge of children; as if it were an
abatement to his riches. But the most ordinary
cause of a single life, is liberty, especially in certain
self-pleasing and humorous minds, which are so
sensible of every restraint, as they will go near to
think their girdles and garters, to be bonds and
shackles. Unmarried men are best friends, best
masters, best servants; but not always best sub-
jects; for they are light to run away; and almost
all fugitives, are of that condition. A single life
doth well with churchmen; for charity will hardly
water the ground, where it must first fill a pool. It
is indifferent for judges and magistrates; for if
they be facile and corrupt, you shall have a ser-
vant, five times worse than a wife. For soldiers, I
find the generals commonly in their hortatives,
put men in mind of their wives and children; and
I think the despising of marriage amongst the
Turks, maketh the vulgar soldier more base. Cer-
tainly wife and children are a kind of discipline
of humanity; and single men, though they may
be many times more charitable, because their
means are less exhaust, yet, on the other side, they
are more cruel and hardhearted (good to make
severe inquisitors), because their tenderness is not
so oft called upon. Grave natures, led by custom,
and therefore constant, are commonly loving hus-
bands, as was said of Ulysses, vetulam suam praetu-
lit immortalitati. Chaste women are often proud
and froward, as presuming upon the merit of their
chastity. It is one of the best bonds, both of chastity
and obedience, in the wife, if she think her hus-
band wise; which she will never do, if she find him
jealous. Wives are young men's mistresses; com-
panions for middle age; and old men's nurses. So
as a man may have a quarrel to marry, when he
will. But yet he was reputed one of the wise men,
that made answer to the question, when a man
should marry, - A young man not yet, an elder
man not at all. It is often seen that bad husbands,
have very good wives; whether it be, that it raiseth
the price of their husband's kindness, when it
comes; or that the wives take a pride in their
patience. But this never fails, if the bad husbands
were of their own choosing, against their friends'
consent; for then they will be sure to make good
their own folly.
3) Of Studies (论学习）
STUDIES serve for delight, for ornament, and
for ability. Their chief use for delight, is in
privateness and retiring; for ornament, is in dis-
course; and for ability, is in the judgment, and
disposition of business. For expert men can exe-
cute, and perhaps judge of particulars, one by one;
but the general counsels, and the plots and mar-
shalling of affairs, come best, from those that are
learned. To spend too much time in studies is sloth;
to use them too much for ornament, is affectation;
to make judgment wholly by their rules, is the
humor of a scholar. They perfect nature, and are
perfected by experience: for natural abilities are
like natural plants, that need proyning, by study;
and studies themselves, do give forth directions too
much at large, except they be bounded in by ex-
perience. Crafty men contemn studies, simple men
admire them, and wise men use them; for they
teach not their own use; but that is a wisdom with-
out them, and above them, won by observation.
Read not to contradict and confute; nor to believe
and take for granted; nor to find talk and dis-
course; but to weigh and consider. Some books are
to be tasted, others to be swallowed, and some few
to be chewed and digested; that is, some books are
to be read only in parts; others to be read, but not
curiously; and some few to be read wholly, and
with diligence and attention. Some books also may
be read by deputy, and extracts made of them by
others; but that would be only in the less impor-
tant arguments, and the meaner sort of books, else
distilled books are like common distilled waters,
flashy things. Reading maketh a full man; confer-
ence a ready man; and writing an exact man. And
therefore, if a man write little, he had need have
a great memory; if he confer little, he had need
have a present wit: and if he read little, he had
need have much cunning, to seem to know, that
he doth not. Histories make men wise; poets witty;
the mathematics subtile; natural philosophy deep;
moral grave; logic and rhetoric able to contend.
Abeunt studia in mores. Nay, there is no stond or
impediment in the wit, but may be wrought out
by fit studies; like as diseases of the body, may
have appropriate exercises. Bowling is good for
the stone and reins; shooting for the lungs and
breast; gentle walking for the stomach; riding for
the head; and the like. So if a man's wit be wan-
dering, let him study the mathematics; for in
demonstrations, if his wit be called away never so
little, he must begin again. If his wit be not apt to
distinguish or find differences, let him study the
Schoolmen; for they are cymini sectores. If he be
not apt to beat over matters, and to call up one
thing to prove and illustrate another, let him study 197
the lawyers' cases. So every defect of the mind,
may have a special receipt.
4) Of Beauty (论美）
VIRTUE is like a rich stone, best plain set; and
surely virtue is best, in a body that is comely,
though not of delicate features; and that hath
rather dignity of presence, than beauty of aspect.
Neither is it almost seen, that very beautiful per-
sons are otherwise of great virtue; as if nature were
rather busy, not to err, than in labor to produce
excellency. And therefore they prove accom-
plished, but not of great spirit; and study rather
behavior, than virtue. But this holds not always:
for Augustus Caesar, Titus Vespasianus, Philip le
Belle of France, Edward the Fourth of England,
Alcibiades of Athens, Ismael the Sophy of Persia,
were all high and great spirits; and yet the most
beautiful men of their times. In beauty, that of
favor, is more than that of color; and that of decent
and gracious motion, more than that of favor. That
is the best part of beauty, which a picture cannot
express; no, nor the first sight of the life. There is no
excellent beauty, that hath not some strangeness
in the proportion. A man cannot tell whether
Apelles, or Albert Durer, were the more trifler;
whereof the one, would make a personage by geo-
metrical proportions; the other, by taking the best
parts out of divers faces, to make one excellent.
Such personages, I think, would please nobody,
but the painter that made them. Not but I think a
painter may make a better face than ever was; but
he must do it by a kind of felicity (as a musician
that maketh an excellent air in music), and not by
rule. A man shall see faces, that if you examine
them part by part, you shall find never a good;
and yet altogether do well. If it be true that the
principal part of beauty is in decent motion, cer-
tainly it is no marvel, though persons in years
seem many times more amiable; pulchrorum
autumnus pulcher; for no youth can be comely
but by pardon, and considering the youth, as to
make up the comeliness. Beauty is as summer
fruits,) which are easy to corrupt, and cannot last;
and for the most part it makes a dissolute youth,
and an age a little out of countenance; but yet cer-
tainly again, if it light well, it maketh virtue shine,
and vices blush.
5) Of Parents and Children （论父母和孩子）
THE joys of parents are secret; and so are their
griefs and fears. They cannot utter the one;
nor they will not utter the other. Children sweeten
labors; but they make misfortunes more bitter.
They increase the cares of life; but they mitigate
the remembrance of death. The perpetuity by
generation is common to beasts; but memory,
merit, and noble works, are proper to men. And
surely a man shall see the noblest works and foun-
dations have proceeded from childless men; which
have sought to express the images of their minds,
where those of their bodies have failed. So the care
of posterity is most in them, that have no posterity.
They that are the first raisers of their houses, are
most indulgent towards their children; beholding
them as the continuance, not only of their kind, but
of their work; and so both children and creatures.
The difference in affection, of parents towards
their several children, is many times unequal; and
sometimes unworthy; especially in the mothers;
as Solomon saith, A wise son rejoiceth the father,
but an ungracious son shames the mother. A man
shall see, where there is a house full of children,
one or two of the eldest respected, and the young-
est made wantons; but in the midst, some that
are as it were forgotten, who many times, never-
theless, prove the best. The illiberality of parents,
in allowance towards their children, is an harmful
error; makes them base; acquaints them with
shifts; makes them sort with mean company; and
makes them surfeit more when they come to
plenty. And therefore the proof is best, when men
keep their authority towards the children, but not
their purse. Men have a foolish manner (both par-
ents and schoolmasters and servants) in creating
and breeding an emulation between brothers, dur-
ing childhood, which many times sorteth to dis-
cord when they are men, and disturbeth families.
The Italians make little difference between chil-
dren, and nephews or near kinsfolks; but so they
be of the lump, they care not though they pass not
through their own body. And, to say truth, in
nature it is much a like matter; insomuch that we
see a nephew sometimes resembleth an uncle, or
a kinsman, more than his own parent; as the blood
happens. Let parents choose betimes, the vocations
and courses they mean their children should take;
for then they are most flexible; and let them not
too much apply themselves to the disposition of
their children, as thinking they will take best to
that, which they have most mind to. It is true, that
if the affection or aptness of the children be extra-
ordinary, then it is good not to cross it; but gener-
ally the precept is good, optimum elige, suave et
facile illud faciet consuetudo. Younger brothers
are commonly fortunate, but seldom or never
where the elder are disinherited.
6) Of Fortune (论财富）
IT CANNOT be denied, but outward accidents
conduce much to fortune; favor, opportunity,
death of others, occasion fitting virtue. But chiefly,
the mould of a man's fortune is in his own hands.
Faber quisque fortunae suae, saith the poet. And
the most frequent of external causes is, that the
folly of one man, is the fortune of another. For no
man prospers so suddenly, as by others' errors.
Serpens nisi serpentem comederit non fit draco.
Overt and apparent virtues, bring forth praise; but
there be secret and hidden virtues, that bring forth
fortune; certain deliveries of a man's self, which
have no name. The Spanish name, desemboltura,
partly expresseth them; when there be not stonds
nor restiveness in a man's nature; but that the
wheels of his mind, keep way with the wheels of
his fortune. For so Livy (after he had described
Cato Major in these words, In illo viro tantum ro-
bur corporis et animi fuit, ut quocunque loco natus
esset, fortunam sibi facturus videretur) falleth
upon that, that he had versatile ingenium. There-
fore if a man look sharply and attentively, he shall
see Fortune: for though she be blind, yet she is not
invisible. The way of fortune, is like the Milken
Way in the sky; which is a meeting or knot of a
number of small stars; not seen asunder, but giv-
ing light together. So are there a number of
little, and scarce discerned virtues, or rather facul-
ties and customs, that make men fortunate. The
Italians note some of them, such as a man would
little think. When they speak of one that cannot do
amiss, they will throw in, into his other conditions,
that he hath Poco di matto. And certainly there be
not two more fortunate properties, than to have a
little of the fool, and not too much of the honest.
Therefore extreme lovers of their country or
masters, were never fortunate, neither can they
be. For when a man placeth his thoughts without
himself, he goeth not his own way. An hasty for-
tune maketh an enterpriser and remover (the
French hath it better, entreprenant, or remuant);
but the exercised fortune maketh the able man.
Fortune is to be honored and respected, and it be
but for her daughters, Confidence and Reputation.
For those two, Felicity breedeth; the first within
a man's self, the latter in others towards him. All
wise men, to decline the envy of their own virtues,
use to ascribe them to Providence and Fortune; for
so they may the better assume them: and, besides,
it is greatness in a man, to be the care of the higher
powers. So Caesar said to the pilot in the tempest,
Caesarem portas, et fortunam ejus. So Sylla chose
the name of Felix, and not of Magnus. And it hath
been noted, that those who ascribe openly too
much to their own wisdom and policy, end infor-
tunate. It is written that Timotheus the Athenian,
after he had, in the account he gave to the state of
his government, often interlaced this speech, and
in this, Fortune had no part, never prospered in
anything, he undertook afterwards. Certainly
there be, whose fortunes are like Homer's verses,
that have a slide and easiness more than the verses
of other poets; as Plutarch saith of Timoleon's for-
tune, in respect of that of Agesilaus or Epaminon-
das. And that this shoulld be, no doubt it is much,
in a man's self.
7) Of Friendship (论友谊）
A principal fruit of friendship, is the ease and
discharge of the fulness and swellings of the heart,
which passions of all kinds do cause and induce.
We know diseases of stoppings, and suffocations,
are the most dangerous in the body; and it is not
much otherwise in the mind; you may take sarza
to open the liver, steel to open the spleen, flowers
of sulphur for the lungs, castoreum for the brain;
but no receipt openeth the heart, but a true friend;
to whom you may impart griefs, joys, fears, hopes,
suspicions, counsels, and whatsoever lieth upon
the heart to oppress it, in a kind of civil shrift or
confession.
It is a strange thing to observe, how high a rate
great kings and monarchs do set upon this fruit of
friendship, whereof we speak: so great, as they
purchase it, many times, at the hazard of their
own safety and greatness. For princes, in regard
of the distance of their fortune from that of their
subjects and servants, cannot gather this fruit, ex-
cept (to make themselves capable thereof) they
raise some persons to be, as it were, companions
and almost equals to themselves, which many
times sorteth to inconvenience. The modern lan-
guages give unto such persons the name of favor-
ites, or privadoes; as if it were matter of grace, or
conversation. But the Roman name attaineth the
true use and cause thereof, naming them parti-
cipes curarum; for it is that which tieth the knot.
And we see plainly that this hath been done, not
by weak and passionate princes only, but by the
wisest and most politic that ever reigned; who
have oftentimes joined to themselves some of
their servants; whom both themselves have called
friends, and allowed other likewise to call them in
the same manner; using the word which is received between private men.
I will conclude this first fruit of friendship,
which is, that this communicating of a man's self
to his friend, works
two contrary effects; for it redoubleth joys, and
cutteth griefs in halves. For there is no man, that
imparteth his joys to his friend, but he joyeth the
more; and no man that imparteth his griefs to his
friend, but he grieveth the less. So that it is in truth,
of operation upon a man's mind, of like virtue as
the alchemists use to attribute to their stone, for
man's body; that it worketh all contrary effects,
but still to the good and benefit of nature. But yet
without praying in aid of alchemists, there is a
manifest image of this, in the ordinary course of
nature. For in bodies, union strengtheneth and
cherisheth any natural action; and on the other
side, weakeneth and dulleth any violent impres-
sion: and even so it is of minds.
The second fruit of friendship, is healthful and
sovereign for the understanding, as the first is for
the affections. For friendship maketh indeed a fair
day in the affections, from storm and tempests; but
it maketh daylight in the understanding, out of
darkness, and confusion of thoughts. Neither is
this to be understood only of faithful counsel,
which a man receiveth from his friend; but before
you come to that, certain it is, that whosoever hath
his mind fraught with many thoughts, his wits
and understanding do clarify and break up, in the
communicating and discoursing with another; he
tosseth his thoughts more easily; he marshalleth
them more orderly, he seeth how they look when
they are turned into words: finally, he waxeth
wiser than himself; and that more by an hour's
discourse, than by a day's meditation. It was well
said by Themistocles, to the king of Persia, That
speech was like cloth of Arras, opened and put
abroad; whereby the imagery doth appear in
figure; whereas in thoughts they lie but as in
packs. Neither is this second fruit of friendship, in
opening the understanding, restrained only to
such friends as are able to give a man counsel;
(they indeed are best;) but even without that, a
man learneth of himself, and bringeth his own
thoughts to light, and whetteth his wits as against
a stone, which itself cuts not. In a word, a man
were better relate himself to a statua, or picture,
than to suffer his thoughts to pass in smother.
Add now, to make this second fruit of friendship
complete, that other point, which lieth more open,
and falleth within vulgar observation; which is
faithful counsel from a friend. Heraclitus saith
well in one of his enigmas, Dry light is ever the
best. And certain it is, that the light that a man
receiveth by counsel from another, is drier and
purer, than that which cometh from his own
understanding and judgment; which is ever in-
fused, and drenched, in his affections and customs.
So as there is as much difference between the coun-
sel, that a friend giveth, and that a man giveth
himself, as there is between the counsel of a friend,
and of a flatterer. For there is no such flatterer as
is a man's self; and there is no such remedy against
flattery of a man's self, as the liberty of a friend.
Counsel is of two sorts: the one concerning man-
ners, the other concerning business. For the first,
the best preservative to keep the mind in health, is
the faithful admonition of a friend. The calling of
a man's self to a strict account, is a medicine, some-
time too piercing and corrosive. Reading good
books of morality, is a little flat and dead. Observ-
ing our faults in others, is sometimes improper for
our case. But the best receipt (best, I say, to work,
and best to take) is the admonition of a friend.
It is a strange thing to behold, what gross errors
and extreme absurdities many (especially of the
greater sort) do commit, for want of a friend to tell
them of them; to the great damage both of their
fame and fortune: for, as St. James saith, they are
as men that look sometimes into a glass, and pres-
ently forget their own shape and favor. As for
business, a man may think, if he win, that two
eyes see no more than one; or that a gamester seeth
always more than a looker-on; or that a man in
anger, is as wise as he that hath said over the four
and twenty letters; or that a musket may be shot
off as well upon the arm, as upon a rest; and such
other fond and high imaginations, to think him-
self all in all. But when all is done, the help of good
counsel, is that which setteth business straight.
And if any man think that he will take counsel,
but it shall be by pieces; asking counsel in one
business, of one man, and in another business, of
another man; it is well (that is to say, better, per-
haps, than if he asked none at all); but he runneth
two dangers: one, that he shall not be faithfully
counselled; for it is a rare thing, except it be from
a perfect and entire friend, to have counsel given,
but such as shall be bowed and crooked to some
ends, which he hath, that giveth it. The other, that
he shall have counsel given, hurtful and unsafe
(though with good meaning), and mixed partly of
mischief and partly of remedy; even as if you
would call a physician, that is thought good for
the cure of the disease you complain of, but is unac-
quainted with your body; and therefore may put
you in way for a present cure, but overthroweth
your health in some other kind; and so cure the
disease, and kill the patient. But a friend that is
wholly acquainted with a man's estate, will be-
ware, by furthering any present business, how he
dasheth upon other inconvenience. And therefore
rest not upon scattered counsels; they will rather
distract and mislead, than settle and direct.
After these two noble fruits of friendship (peace
in the affections, and support of the judgment),
followeth the last fruit; which is like the pome-
granate, full of many kernels; I mean aid, and
bearing a part, in all actions and occasions. Here
the best way to represent to life the manifold use
of friendship, is to cast and see how many things
there are, which a man cannot do himself; and
then it will appear, that it was a sparing speech of
the ancients, to say, that a friend is another him-
self; for that a friend is far more than himself.
Men have their time, and die many times, in de-
sire of some things which they principally take to
heart; the bestowing of a child, the finishing of a
work, or the like. If a man have a true friend, he
may rest almost secure that the care of those things
will continue after him. So that a man hath, as it
were, two lives in his desires. A man hath a body,
and that body is confined to a place; but where
friendship is, all offices of life are as it were granted
to him, and his deputy. For he may exercise them
by his friend. How many things are there which
a man cannot, with any face or comeliness, say or
do himself? A man can scarce allege his own
merits with modesty, much less extol them; a man
cannot sometimes brook to supplicate or beg; and
a number of the like. But all these things are grace-
ful, in a friend's mouth, which are blushing in a
man's own. So again, a man's person hath many
proper relations, which he cannot put off. A man
cannot speak to his son but as a father; to his wife
but as a husband; to his enemy but upon terms:
whereas a friend may speak as the case requires,
and not as it sorteth with the person. But to enu-
merate these things were endless; I have given the
rule, where a man cannot fitly play his own part;
if he have not a friend, he may quit the stage. |
|
发表于 2005-3-19 12:16:57
