“It seems to me,” said Imlac, “that while you are making the choice of life you neglect to live. You wander about a single city, which, however large and diversified2, can now afford few novelties, and forget that you are in a country famous among the earliest monarchies3 for the power and wisdom of its inhabitants — a country where the sciences first dawned that illuminate4 the world, and beyond which the arts cannot be traced of civil society or domestic life.
“The old Egyptians have left behind them monuments of industry and power before which all European magnificence is confessed to fade away. The ruins of their architecture are the schools of modern builders; and from the wonders which time has spared we may conjecture5, though uncertainly, what it has destroyed.”
“My curiosity,” said Rasselas, “does not very strongly lead me to survey piles of stone or mounds6 of earth. My business is with man. I came hither not to measure fragments of temples or trace choked aqueducts, but to look upon the various scenes of the present world.”
“The things that are now before us,” said the Princess, “require attention, and deserve it. What have I to do with the heroes or the monuments of ancient times — with times which can never return, and heroes whose form of life was different from all that the present condition of mankind requires or allows?”
“To know anything,” returned the poet, “we must know its effects; to see men, we must see their works, that we may learn what reason has dictated7 or passion has excited, and find what are the most powerful motives8 of action. To judge rightly of the present, we must oppose it to the past; for all judgment9 is comparative, and of the future nothing can be known. The truth is that no mind is much employed upon the present; recollection and anticipation10 fill up almost all our moments. Our passions are joy and grief, love and hatred11, hope and fear. Of joy and grief, the past is the object, and the future of hope and fear; even love and hatred respect the past, for the cause must have been before the effect.
“The present state of things is the consequence of the former; and it is natural to inquire what were the sources of the good that we enjoy, or the evils that we suffer. If we act only for ourselves, to neglect the study of history is not prudent12. If we are entrusted13 with the care of others, it is not just. Ignorance, when it is voluntary, is criminal; and he may properly be charged with evil who refused to learn how he might prevent it.
“There is no part of history so generally useful as that which relates to the progress of the human mind, the gradual improvement of reason, the successive advances of science, the vicissitudes14 of learning and ignorance (which are the light and darkness of thinking beings), the extinction15 and resuscitation16 of arts, and the revolutions of the intellectual world. If accounts of battles and invasions are peculiarly the business of princes, the useful or elegant arts are not to be neglected; those who have kingdoms to govern have understandings to cultivate.
“Example is always more efficacious than precept18. A soldier is formed in war, and a painter must copy pictures. In this, contemplative life has the advantage. Great actions are seldom seen, but the labours of art are always at hand for those who desire to know what art has been able to perform.
“When the eye or the imagination is struck with any uncommon19 work, the next transition of an active mind is to the means by which it was performed. Here begins the true use of such contemplation. We enlarge our comprehension by new ideas, and perhaps recover some art lost to mankind, or learn what is less perfectly20 known in our own country. At least we compare our own with former times, and either rejoice at our improvements, or, what is the first motion towards good, discover our defects.”
“I am willing,” said the Prince, “to see all that can deserve my search.”
“And I,” said the Princess, “shall rejoice to learn something of the manners of antiquity21.”
“The most pompous22 monument of Egyptian greatness, and one of the most bulky works of manual industry,” said Imlac, “are the Pyramids: fabrics23 raised before the time of history, and of which the earliest narratives24 afford us only uncertain traditions. Of these the greatest is still standing17, very little injured by time.”
“Let us visit them to-morrow,” said Nekayah. “I have often heard of the Pyramids, and shall not rest till I have seen them, within and without, with my own eyes.”
点击收听单词发音
1 dismal | |
adj.阴沉的,凄凉的,令人忧郁的,差劲的 | |
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2 diversified | |
adj.多样化的,多种经营的v.使多样化,多样化( diversify的过去式和过去分词 );进入新的商业领域 | |
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3 monarchies | |
n. 君主政体, 君主国, 君主政治 | |
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4 illuminate | |
vt.照亮,照明;用灯光装饰;说明,阐释 | |
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5 conjecture | |
n./v.推测,猜测 | |
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6 mounds | |
土堆,土丘( mound的名词复数 ); 一大堆 | |
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7 dictated | |
v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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8 motives | |
n.动机,目的( motive的名词复数 ) | |
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9 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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10 anticipation | |
n.预期,预料,期望 | |
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11 hatred | |
n.憎恶,憎恨,仇恨 | |
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12 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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13 entrusted | |
v.委托,托付( entrust的过去式和过去分词 ) | |
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14 vicissitudes | |
n.变迁,世事变化;变迁兴衰( vicissitude的名词复数 );盛衰兴废 | |
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15 extinction | |
n.熄灭,消亡,消灭,灭绝,绝种 | |
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16 resuscitation | |
n.复活 | |
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17 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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18 precept | |
n.戒律;格言 | |
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19 uncommon | |
adj.罕见的,非凡的,不平常的 | |
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20 perfectly | |
adv.完美地,无可非议地,彻底地 | |
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21 antiquity | |
n.古老;高龄;古物,古迹 | |
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22 pompous | |
adj.傲慢的,自大的;夸大的;豪华的 | |
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23 fabrics | |
织物( fabric的名词复数 ); 布; 构造; (建筑物的)结构(如墙、地面、屋顶):质地 | |
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24 narratives | |
记叙文( narrative的名词复数 ); 故事; 叙述; 叙述部分 | |
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