基本每一页都有经典的语句Virgia Wolf
The Almighty will turn to Peter and will say, not without a certain envy when he sees us coming with our book under our arms,"Look, these need no reward, We have nothing to give them here. They have loves reading.
"万能的上帝看见我们胳肢窝里夹着我们心爱的书本走过来了，他转过身去无补嫉妒的对PETER说“看，这些人不用奖赏，我们在这里没有什么东西好给他们，他们爱好读书”。
The man who is aware of himself is henceforward indepent; and he is never bored, and life is only too short, and he is steeped through and through with a profound yet temperate happiness. He alone lives, while other people, slaves of ceremony, let life slip past them in a kind of dream. Once conform, once do what other people do because they do it, and a lethargy steals over all the finer nerves and faculties of the soul. He becomes all outer show and inward emptiness; dull, callous, and indifferent.
一个人一旦认识了自己，便能独立自主；他再不会沉闷无聊，只觉得人生短促，他一生都将沉浸在一种意味深长而又温和适度的幸福之中。只有他这样的人才过者真正的生活，其他人不过做了一辈子俗套子的奴隶，让生命梦幻似的从身边溜掉。人一旦顺从世俗，别人做什么，自己就跟着去做，萎靡倦惰之气就悄悄侵入灵魂中的一切细微神经和官能。他也就变的只剩下虚假的外表和空洞的内心，变的迟钝，麻木，冷漠无情了。
Certainly, seek the divine guidance by all means, but meanwhile there is, for those who live a private life, another monitor, an invisible censor within, "un patron au dedans", whose blame is much more to be dreaded than any other because he know the truth,; no is there anything sweeter than the chime of his approval. This is the judge to whom we must submit, this is the censor who will help us to achieve that order which is the grace of a well-born soul. For "c'est une vie exquise'. But he will act by his own light, by some internal balnce will achieve that precarious and everchanging poise which while it controls, in no way impedes the soul's freedom to explore and experiment. Without other guide, and without precedent, undoubtedly it is far more difficult to live well the private life than the public. It is an art which each must learn separately, though there are, perhaps, two or three men, like Homer, Alexander the Great, and Epaminondas among the ancients whose examole may help us. But it is an art; and the very material in which it works is variable and complex and infinitely mysterious-human nature. To human nature we must keep close.'... IL faut vivre entre les vivants.' We must dread any eccentricity or refinement which cuts us off from our fellow-beings. Blessed are those who chat easily with their neighbots about their sport or their buildings or their quarrels, and honestly enjoy the the talk of carpenters and gardeners. To communicate is our chief happiness; society and freindship our chief delights; and reaading, not to acquire knowldge, not to earn a living, but to extend out intercourse beyond our own time and province.
上帝的指引自然要千方百计寻求。但同时，对于幽居独处的人来说，还有另外一个监督者，一个无形的检查官，内在的保护人，他的谴责比任何人都更叫人害怕，因为他最了解自己的底细；他那赞许的声调比世界上的一切声音都更悦耳。 这正是我们必须服从的裁判者，只有这位检查观才能引导我们获得一种正常状态--那才是一个教养良好的灵魂所能到达的优美境界。 因为“这种甚至在幽居独处之时也能保持井然有序的生活，才是一种至善至美的生活。‘但是，他得依靠自己的智慧之光，依靠自己内心的均衡去获得那种平静状态--他尽管变动不居，只要得以维持下去，就无碍于灵魂去进行自由的探索和实验。倘若没有引导，没有范例，想过好独处生活比过好公共生活要困难的多。这是一种艺术，需要每个人独自钻研，不过也有少数几个范例，像古人中的荷马，亚历山大大帝和E，他们可作为榜样对我们有所启发。但是，这种艺术所使用的材料--人性，是变化不定，错综复杂的。又是无限奥妙的，我们必须和人性保持密切联系，要生活在活人当中。做人既不可怪癖，也不可一味高雅，以免脱离的自己的同伴。随和的人是有福的，他们能跟街坊邻居轻松聊一聊自己的娱乐，楼房，自己如何和别人差价，还能认认真真高高兴兴听木匠和园丁谈话，与人交流思想至关紧要，社交，友谊乃是一大乐事；读书，不是为求知或谋生，而是为了把交流扩大到不同的时代，不同的地域。
In the Watsons, she gives us a forestate of this power, she makes us wonder why anordinary act of kindness, as she desceibes it, becomes so full of meaning. In her masterpieces, the same gift is brought to perfection. Here is nothing our of the way; it is midday in Northamptonshire, a dull young man is talking to rather a weakly young woman on the stairs as they go up to dress for dinner, with housemaids passing. But , from triviality t, from commonplace, their words become suddently full of meaning and the moment for both one of the most memorable in thier lives. It fills itself, it shines, it glows. It hangs before us, deep trambling, serene for a second, next, the housemaid passes and this drop, in which all the happiness of life has collected gently subsides again to become part of the ebb and flow of ordinary experience,
There is nothing there more perishable than the moor itself, or more subject ot the sway of fashion than the long and lamentable blast. Not is this exhilaration short-lived. It rushes us through the entire volume, without giving us time to think, wihout letting us lift out eyes from the page. So intense is our absorption that if some one moves in the room the movement seems ot take place not there but up in Yorkshire. The writer has us by the hand, forces us along her road, makes us see what she sees, never leaves us for a moment or allows us to forget her. At hte end we are steeped through and through with the genius, the vehemence, the indignation of Charlote Bronte. Remarkable faces, figures of strong outline and gnarled feature have flashed upon us in passing, but it is through her eyes that we have seen them. Once she is gone , we seek for them in vain.
The characters of a Jane Austen or of a Tolstoy have a million facets compared with these, They live and are complex by means of their effect upon many different people who serve to mirror them int he round. They move hither and thither whether their creators wathc them or not, and the world in which they live seems to us an independent world which we can visit, now that they have created it, by ourselves.
像简，奥斯丁和托尔斯泰那样的作家笔下的人物都有数不清的侧面。他们活的生机勃勃，对于许多不同的人产生了错综复杂的影响，而许多人就像镜子一样从多方面映照出他们的性格。他们随意在各处走动，不管作者是否在查看他们，在我们看来，他们生活于其中的世界是独立存在的，而这个世界一旦他们创建，我们自己也可以进去见识一番。
For the self- centered and self-limited writer have a power denied the mroe catholic and broad minded. Their impressions are close packed and strongly stamped between their narrow walls. Nothing issues from their minds which has not been marked with their own impress. They learn little from other writers, and what they adopt they cannot assimilate.
Both Hardy and Charlotte Bronte appear to have founded their styles upon a stiff and decorous journalism. The staple of their prose is awkard and unyielding. But both with labor and most obstinate integrity, by thinking every thought until it has subdued words to itself, have forged for themselves a prose which takes the mould of their minds entire;
"万能的上帝看见我们胳肢窝里夹着我们心爱的书本走过来了，他转过身去无补嫉妒的对PETER说“看，这些人不用奖赏，我们在这里没有什么东西好给他们，他们爱好读书”。
The man who is aware of himself is henceforward indepent; and he is never bored, and life is only too short, and he is steeped through and through with a profound yet temperate happiness. He alone lives, while other people, slaves of ceremony, let life slip past them in a kind of dream. Once conform, once do what other people do because they do it, and a lethargy steals over all the finer nerves and faculties of the soul. He becomes all outer show and inward emptiness; dull, callous, and indifferent.
一个人一旦认识了自己，便能独立自主；他再不会沉闷无聊，只觉得人生短促，他一生都将沉浸在一种意味深长而又温和适度的幸福之中。只有他这样的人才过者真正的生活，其他人不过做了一辈子俗套子的奴隶，让生命梦幻似的从身边溜掉。人一旦顺从世俗，别人做什么，自己就跟着去做，萎靡倦惰之气就悄悄侵入灵魂中的一切细微神经和官能。他也就变的只剩下虚假的外表和空洞的内心，变的迟钝，麻木，冷漠无情了。
Certainly, seek the divine guidance by all means, but meanwhile there is, for those who live a private life, another monitor, an invisible censor within, "un patron au dedans", whose blame is much more to be dreaded than any other because he know the truth,; no is there anything sweeter than the chime of his approval. This is the judge to whom we must submit, this is the censor who will help us to achieve that order which is the grace of a well-born soul. For "c'est une vie exquise'. But he will act by his own light, by some internal balnce will achieve that precarious and everchanging poise which while it controls, in no way impedes the soul's freedom to explore and experiment. Without other guide, and without precedent, undoubtedly it is far more difficult to live well the private life than the public. It is an art which each must learn separately, though there are, perhaps, two or three men, like Homer, Alexander the Great, and Epaminondas among the ancients whose examole may help us. But it is an art; and the very material in which it works is variable and complex and infinitely mysterious-human nature. To human nature we must keep close.'... IL faut vivre entre les vivants.' We must dread any eccentricity or refinement which cuts us off from our fellow-beings. Blessed are those who chat easily with their neighbots about their sport or their buildings or their quarrels, and honestly enjoy the the talk of carpenters and gardeners. To communicate is our chief happiness; society and freindship our chief delights; and reaading, not to acquire knowldge, not to earn a living, but to extend out intercourse beyond our own time and province.
上帝的指引自然要千方百计寻求。但同时，对于幽居独处的人来说，还有另外一个监督者，一个无形的检查官，内在的保护人，他的谴责比任何人都更叫人害怕，因为他最了解自己的底细；他那赞许的声调比世界上的一切声音都更悦耳。 这正是我们必须服从的裁判者，只有这位检查观才能引导我们获得一种正常状态--那才是一个教养良好的灵魂所能到达的优美境界。 因为“这种甚至在幽居独处之时也能保持井然有序的生活，才是一种至善至美的生活。‘但是，他得依靠自己的智慧之光，依靠自己内心的均衡去获得那种平静状态--他尽管变动不居，只要得以维持下去，就无碍于灵魂去进行自由的探索和实验。倘若没有引导，没有范例，想过好独处生活比过好公共生活要困难的多。这是一种艺术，需要每个人独自钻研，不过也有少数几个范例，像古人中的荷马，亚历山大大帝和E，他们可作为榜样对我们有所启发。但是，这种艺术所使用的材料--人性，是变化不定，错综复杂的。又是无限奥妙的，我们必须和人性保持密切联系，要生活在活人当中。做人既不可怪癖，也不可一味高雅，以免脱离的自己的同伴。随和的人是有福的，他们能跟街坊邻居轻松聊一聊自己的娱乐，楼房，自己如何和别人差价，还能认认真真高高兴兴听木匠和园丁谈话，与人交流思想至关紧要，社交，友谊乃是一大乐事；读书，不是为求知或谋生，而是为了把交流扩大到不同的时代，不同的地域。
In the Watsons, she gives us a forestate of this power, she makes us wonder why anordinary act of kindness, as she desceibes it, becomes so full of meaning. In her masterpieces, the same gift is brought to perfection. Here is nothing our of the way; it is midday in Northamptonshire, a dull young man is talking to rather a weakly young woman on the stairs as they go up to dress for dinner, with housemaids passing. But , from triviality t, from commonplace, their words become suddently full of meaning and the moment for both one of the most memorable in thier lives. It fills itself, it shines, it glows. It hangs before us, deep trambling, serene for a second, next, the housemaid passes and this drop, in which all the happiness of life has collected gently subsides again to become part of the ebb and flow of ordinary experience,
There is nothing there more perishable than the moor itself, or more subject ot the sway of fashion than the long and lamentable blast. Not is this exhilaration short-lived. It rushes us through the entire volume, without giving us time to think, wihout letting us lift out eyes from the page. So intense is our absorption that if some one moves in the room the movement seems ot take place not there but up in Yorkshire. The writer has us by the hand, forces us along her road, makes us see what she sees, never leaves us for a moment or allows us to forget her. At hte end we are steeped through and through with the genius, the vehemence, the indignation of Charlote Bronte. Remarkable faces, figures of strong outline and gnarled feature have flashed upon us in passing, but it is through her eyes that we have seen them. Once she is gone , we seek for them in vain.
The characters of a Jane Austen or of a Tolstoy have a million facets compared with these, They live and are complex by means of their effect upon many different people who serve to mirror them int he round. They move hither and thither whether their creators wathc them or not, and the world in which they live seems to us an independent world which we can visit, now that they have created it, by ourselves.
像简，奥斯丁和托尔斯泰那样的作家笔下的人物都有数不清的侧面。他们活的生机勃勃，对于许多不同的人产生了错综复杂的影响，而许多人就像镜子一样从多方面映照出他们的性格。他们随意在各处走动，不管作者是否在查看他们，在我们看来，他们生活于其中的世界是独立存在的，而这个世界一旦他们创建，我们自己也可以进去见识一番。
For the self- centered and self-limited writer have a power denied the mroe catholic and broad minded. Their impressions are close packed and strongly stamped between their narrow walls. Nothing issues from their minds which has not been marked with their own impress. They learn little from other writers, and what they adopt they cannot assimilate.
Both Hardy and Charlotte Bronte appear to have founded their styles upon a stiff and decorous journalism. The staple of their prose is awkard and unyielding. But both with labor and most obstinate integrity, by thinking every thought until it has subdued words to itself, have forged for themselves a prose which takes the mould of their minds entire;
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