Essay

article:
Essay
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 pruning,by study;and studies themselves,do give forth directions too much at large,except they be bounded in by experience.Crafty men contemn studies,simple men admire then,and wise men use them;for they teach not their own use;but that is a wisdom without 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 discourse;but to weigh and consider.some books are to 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 important arguments,and the meaner sort of books,else distilled books are like common distilled waters,flashy things.
Reading maketh a full man;conference 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;and mathematics subtle;natural philosophy deep;moral grave;logic and rhetoric able to contend.Abeunt Studia in mores.Nay,there is no stand 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 wandering,let him study 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 nod apt to beat over matters,and to call up one thing to prove and illustrate another,let him study the lawyers’ cases.so every defect of the mind,may have a special receipt.
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 persons are otherwise of great virtue;as if nature were rather busy,not to err,than in labor to produce excellency.and therefore they prove accomplished ,but not of great spirit;and study rather behavior ,than virtue.but this holds not always:for Augustus Caesar 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 were the more trifler;whereof the one,would make a personage by geometrical 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,certainly 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 certainly again ,if it light well,it maketh virtue shine,and vices blush.
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 before 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 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 hyperbole,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 flatters have intelligence,is a man’s self;certainly the lover is more.for there was never proud man thought so absurdly well of himself,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 move be reciproque.for it is a true rule,that love is ever rewarded,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 this 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 server 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 hos ,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.Nupital love maketh mankind;friendly love perfecteth;but wanton love corrupteth,and embasseth it.

translation:
essay
花太多的时间在学习上是懒惰的，用太多的时间来装饰，是矫揉造作的；完全按照自己的规则来判断，是学者的幽默。他们完善了自然，并通过经验来完善：因为自然的能力就像自然的植物，需要通过学习来修剪；而学习本身，却总要给出太多的方向，惟有以经验为界，狡猾的人藐视学问，单纯的人羡慕学问，聪明的人利用学问，因为学问不是教自己用的，而是在学问之外，在学问之上，靠观察而得的智慧。读书不可反驳，不可迷惑，也不可信，不可想当然，也不可寻找谈话和话语,但要权衡和思考；有些书是要尝尝的，有些是要吞咽的，有些是要咀嚼消化的，也就是说，有些书是只读的，有的是读的，有的是好奇的，有的是全读的，有的是勤奋的，有的是注意的。有的书还可以请人代读，取其摘要就行；但这只限于不甚重要的论述和次等书籍；否则，经过摘录的书犹如经过蒸馏的水，变得淡而无味了。
读书使人充实，会议使人机敏，写作使人精确。因此，如果一个人写得很少，他就需要有一个伟大的记忆；如果他给予很少，他就需要有一个现在的智慧；如果他读得很少，他就需要有很多的狡猾，似乎知道，他不知道。历史使人聪明；诗人使人遐想；数学使人精细；哲学使人深沉；伦理使人庄严；理则和修辞使人能够争论。知识能塑造人的性格， 不，人之才智但有滞碍，无不可读适当之书使之顺畅，一如身体百病，皆可借相宜之运动除之。才智没有立足之地或障碍，但可以通过适当的学习来解决；就像身体的疾病一样，可以进行适当的锻炼。保龄球可治胆囊和肾结石，射击有益于肺和胸，散步有益于胃，骑马有益于头部，如此等等。所以，如果一个人的智慧在游荡，就让他学习数学；因为在演示中，如果他的智慧被召唤得不那么少，他就必须重新开始。如果他的智慧不善于区分或发现差异，就让他学习哲学家；因为他们是cymini教派的成员。如果某人不善于详细查看事物，仅限于用一事物去和另一事物对比、解释的话，就让他去见识见识律师怎么办案子。因此，每一个心理缺陷，都可能有一个特别的收据
美德就像一块肥沃的石头，最好的朴素的摆设；诚然，美德是最好的，在一个美丽的身体里，虽然没有精致的容貌；它有着相当的尊严，而不是容貌之美。
也不见得，非常美丽的人有着伟大的美德；仿佛大自然是忙碌的，不是错误的，而是在劳动中创造出卓越的品质。因此，他们被证明是有成就的，但不是伟大的精神；学习的是行为，而不是美德。但这并不总是成立的：因为奥古斯都·凯撒都是高尚的，伟大的精神；然而在他们这个时代，最美的人。在美上，受人喜爱的，比颜色的美还多；在得体而优雅的动作上，比受人喜爱的美还多。这是美的最好部分，是一幅图画所不能表达的；不，也不是人生的第一眼。十全十美的美从来就是不存在的。
一个人分不清阿佩利斯是不是更微不足道，一个是从几何比例上塑造一个人物；另一个是从不同的脸上取下最好的部分，使一个人成为优秀的人物。我想，这样的人物除了塑造他们的画家之外，谁也不会喜欢。
不过，我认为一个画家也许能画出一张比以往任何时候都好的脸，但他必须以一种幸福的方式（作为一个在音乐中创造出美妙气氛的音乐家）来画，而不是按规则。一个人会看到脸，如果你一部分一部分地审视它们，你将永远找不到一张好的脸；但如果美的主要部分确实是体面的，那就完全可以画得很好运动，当然不是奇迹，虽然岁月中的人似乎更和蔼可亲许多倍秋天的普尔克洛伦斯普尔彻；因为没有年轻人是美丽的，除非宽恕，并考虑到年轻人，以弥补美丽。
美丽就像夏天的果实，容易腐化，不可能长久；它在很大程度上使年轻人放荡，使人有点失色；但如果它照得好，它会使美德发光，使恶习脸红。

舞台对爱情的眷恋，胜过对人的生命的眷恋。因为在舞台上，爱情总是喜剧片，时不时地是悲剧；但在生活中，爱情常有恶作剧；有时像汽笛，有时像怒火；
你可能会注意到，在所有伟大而有价值的人中（无论是远古的还是新近的记忆中），没有一个被传送到疯狂的爱的程度：这表明伟大的精神和伟大的事业，确实阻挡住了这种脆弱的激情。然而，除了罗马帝国的同父异母伙伴马库斯·安东尼乌斯和德森维尔的立法者阿皮乌斯·克劳迪乌斯，前者确实是一个纵欲的人，而且是一个放纵的人；后者是一个严肃而聪明的人，所以爱情似乎（虽然很少）不仅能进入一颗敞开的心，又入坚固的心，若不守好。
伊壁鸠鲁有句拙劣的话：人生不过是一座大戏台，仿佛人是为观想天堂和一切高贵的事物而造的，除了跪在一个小小的偶像面前，什么也不做，使自己成为一个臣民，虽然不是为了嘴（野兽），而是为了更高的目的而给他的眼睛。
奇怪的是，要注意到这种激情的过度，以及它是如何通过这种方式勇敢地对待自然和事物的价值的；说得永远夸张的话，只不过是在爱中才是美丽的。这不仅是在言论上如此，因为一直都有这样一个很有见地的说法，说人主要吹嘘的是自己，但情人要算例外。因为从来没有一个骄傲的人对自己的看法像情人对所爱的人的看法那样荒谬；因此，有人说，不可能去爱，也不可能变得聪明。这种弱点也不只是对别人，而不是对所爱的一方，而是对最爱的人来说，因为爱是一个真正的规则，爱是有回报的，要么是爱的回报，要么是内心的蔑视。更重要的是，人们应该提防这种激情，这种激情不仅会失去别的东西，而且会失去它自己。至于其它的损失，诗人的关系很好地说明了这一点：喜欢海伦娜的人，放弃了朱诺和帕拉斯的礼物。对于那些过于爱慕多情的人，放弃了财富和智慧。
这种激情，在软弱的时候，有洪流，就是大繁荣和大灾难，虽然后者很少被人注意到，但这两个时期都点燃了爱,使之更加炽热，因此表现出它是愚蠢的孩子。他们做得最好，如果他们不能不承认爱，却使之保持稳定，并且完全从他们的正经事，正经事，就是人生的大事，因为如果一次与生意作对，就会扰乱人的命运，使人无法实现自己的目的。我不知道何斯，但军人是被给予爱的。我想，这就像他们被给予酒一样；因为危险通常要求以快乐来回报。
在人的本性中，有一种对他人的爱的隐秘的倾向和运动，如果不是花在某个人或少数人身上，它自然地向许多人蔓延，使人变得仁慈和仁慈；正如在修士身上有时看到的那样。婚恋使人幸福，友爱使人幸福，而放荡的爱情使人堕落，使人腐化.