Impressions of Theophrastus Such

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Blackwood, 1879 - 279 頁
 

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第 277 頁 - I SAY the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh...
第 277 頁 - Christ for my brethren, my kinsmen according to the flesh : who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises ; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
第 278 頁 - Jew : not that he should shut out the utmost illumination which knowledge can throw on his national history, but that he should cherish the store of inheritance which that history has left him. Every Jew should be conscious that he is one of a multitude possessing common objects of piety in the immortal achievements and immortal sorrows of ancestors who have transmitted to them a physical and mental type strong enough, eminent enough in faculties, pregnant enough with peculiar promise, to constitute...
第 12 頁 - ... most of all by that reverence for the higher efforts of our common nature, which commands us to bury its lowest fatalities, its invincible remnants of the brute, its most agonizing struggles with temptation, in unbroken silence.
第 265 頁 - The pride which identifies us with a great historic body is a humanising, elevating habit of mind, inspiring sacrifices of individual comfort, gain, or other selfish ambition, for the sake of that ideal whole ; and no man swayed by such a sentiment can become completely abject. That a Jew of Smyrna, where a whip is carried by passengers ready to flog off the too officious specimens of his race, can still be proud to say,
第 142 頁 - I have been amazed to find that some artists whose own works have the ideal stamp are quite insensible to the damaging tendency of the burlesquing spirit which ranges to and fro and up and down on the earth, seeing no reason (except a precarious censorship) why it should not appropriate every sacred, heroic, and pathetic theme which serves to make up the treasure of human admiration, hope, and love.
第 139 頁 - Il ne faut point mettre un ridicule où il n'y en a point : c'est se gâter le goût, c'est corrompre son jugement et celui des autres. Mais le ridicule qui est quelque part , il faut l'y voir, l'en tirer avec grâce , et d'une manière qui plaise et qui instruise.
第 40 頁 - To my father's mind the noisy teachers of revolutionary doctrine were, to speak mildly, a variable mixture of the fool and the scoundrel ; the welfare of the nation lay in a strong Government which could maintain order ; and I was accustomed to hear him utter the word ' Government' in a tone that charged it with awe, and made it part of my effective religion, in contrast with the word
第 143 頁 - ... something besides bread by which man saves his soul alive. The bread-winner of the family may demand more and more coppery shillings, or assignats, or greenbacks for his day's work, and so get the needful quantum of food; but let that moral currency be emptied of its...
第 263 頁 - ... since they rejected Christianity. All which is mirrored in an analogy, namely, that of the Irish, also a servile race, who have rejected Protestantism though it has been repeatedly urged on them by fire and sword and penal laws, and whose place in the moral scale may be judged by our advertisements, where the clause, "No Irish need apply," parallels the sentence which for many polite persona sums up the question of Judaism — "I never did like the Jews.

關於作者 (1879)

George Eliot was born Mary Ann Evans on a Warwickshire farm in England, where she spent almost all of her early life. She received a modest local education and was particularly influenced by one of her teachers, an extremely religious woman whom the novelist would later use as a model for various characters. Eliot read extensively, and was particularly drawn to the romantic poets and German literature. In 1849, after the death of her father, she went to London and became assistant editor of the Westminster Review, a radical magazine. She soon began publishing sketches of country life in London magazines. At about his time Eliot began her lifelong relationship with George Henry Lewes. A married man, Lewes could not marry Eliot, but they lived together until Lewes's death. Eliot's sketches were well received, and soon after she followed with her first novel, Adam Bede (1859). She took the pen name "George Eliot" because she believed the public would take a male author more seriously. Like all of Eliot's best work, The Mill on the Floss (1860), is based in large part on her own life and her relationship with her brother. In it she begins to explore male-female relations and the way people's personalities determine their relationships with others. She returns to this theme in Silas Mariner (1861), in which she examines the changes brought about in life and personality of a miser through the love of a little girl. In 1863, Eliot published Romola. Set against the political intrigue of Florence, Italy, of the 1490's, the book chronicles the spiritual journey of a passionate young woman. Eliot's greatest achievement is almost certainly Middlemarch (1871). Here she paints her most detailed picture of English country life, and explores most deeply the frustrations of an intelligent woman with no outlet for her aspirations. This novel is now regarded as one of the major works of the Victorian era and one of the greatest works of fiction in English. Eliot's last work was Daniel Deronda. In that work, Daniel, the adopted son of an aristocratic Englishman, gradually becomes interested in Jewish culture and then discovers his own Jewish heritage. He eventually goes to live in Palestine. Because of the way in which she explored character and extended the range of subject matter to include simple country life, Eliot is now considered to be a major figure in the development of the novel. She is buried in Highgate Cemetery, North London, England, next to her common-law husband, George Henry Lewes.