The Spread of the Italian Renaissance 1450-1520 意大利文艺复兴的扩展1450-1520 Alberti阿尔贝蒂（1404-1472），Della famiglia《论家庭》 Vegio维基欧（1407-1458），De educatione liberorum《论儿童教育》 Valla瓦拉（1407-1457），Elegantiarum linguae Latinae《拉丁语的魅力》 Institoris印斯提托里斯（1430-1505），Malleus maleficarum《巫婆之锥》 Ficino菲奇诺（1433-1499），De christiana religione《论基督宗教》 Jimenez吉麦内兹（1436-1517），Complutensis《孔普鲁托并排版圣经》 Calepino卡勒比诺（1440-1510），Dictionarium《词典》 Reuchlin罗伊希林（1455-1522），De arte cabalistica《犹太神秘主义》 Brant布兰特（1457-1521），Das Narrenschiff 《愚人船》 Pico 彼科（1463-1494），De hominis dignitate《论人的尊严》 Erasmus伊拉斯谟（1466-1536），Adagia《成语集》、De libero arbitrio《论自由意志》、Laus Stultitiae《愚蠢颂》 Cajetan卡耶坦（1469-1534），Commentarius Summae theologiae《神学大全注》 Machiavelli马基雅维利（1469-1527），Il principe《君主论》 Copernicus哥白尼（1473-1543），De revolutionibus orbium coelestium《天体运行论》 Merici梅里奇（1474-1540），Testamento《遗嘱》 Ariosto阿里奥斯托（1474-1533），Orlando furioso《疯狂的罗兰》 Morus莫尔（1478-1535）， Utopia《乌托邦》 Castiglione卡斯蒂留内（1478-1529），Il Cortegiano《侍臣论》 The Reformers and the Golden Age of Spain 1520-1600 宗教改革者与西班牙的黄金时代 1520-1600年 Luther路德（1483-1546），De captivitate Babylonica ecclesiae《教会在巴比伦的囚虏》 Vitoria维多利亚（1483-1546），De iure belli《论战争的权利》 Cortez科尔特斯（1485-1547），Cartas de la relacion de la conquista de Mexico《征服墨西哥的信》 Loyola罗耀拉（1491-1556），Exercitia spiritualia《神操》 Rabelais拉伯雷（1494-1553），Gargantua et Pantagruel《巨人传》 Melanchthon梅兰希顿（1497-1560），Loci communes《神学共同要点》 Calvin加尔文（1509-1564），Religionis christianae institutio《基督宗教的制度》 Vasari瓦撒里（1511-1574），Le vite de' piu excellenti architetti, pittori et sculptori《最杰出建筑师、画家和雕塑家的传记》 Vesalius维萨里（1514-1564），Fabrica《人体结构》 Teresa de Avila（1515-1582），Castillo Interior《七宝楼台》 Canisius卡尼修斯（1521-1597），Catechismus minor《小教理问题》 Ronsard龙萨（1524-1585），Odes《颂歌集》 Stephanus斯蒂反努斯（1528-1598），Thesaurus Graecae linguae《希腊语宝典》 Montaigne蒙田（1533-1592），Essais《随笔集》 Baronius巴罗尼鸟斯（1538-1607），Annales ecclesiastici《教会编年史》 Bellarmino贝拉明（1542-1621），Disputationes de controversiis christianae fidei《基督宗教信仰的辩论》 Tasso塔索（1544-1595），Gerusalemme liberata《被解放的耶路撒冷》 Cervantes赛万提斯（1547-1616），Don Quixote《堂吉诃德》 Suarez苏亚瑞斯(1548-1617), Disputationes metaphysicae《形而上学辩论》 Spenser斯宾塞（1552-1599），The Faerie Queene《仙后》 Gentili秦梯利（1552-1608），De iure belli《论战争法》 Lope de Vega洛佩?德?维加（1562-1635），Fuenteovejuna《羊泉村》、La Estrella de Sevilla《塞维利亚之星》 The Development of the Sciences and of National Literatures 1600-1650 科学和民族文学的发展 1600-1650年 Bacon培根（1561-1626），Novum instrumentum《新工具》 Galilei伽利略（1564-1642），Dialogo sopra i due massimi sistemi《两个世界体系的对话》 Marlowe马娄（1564-1593），Tamburlaine the Great《帖木儿大帝》 Shakespeare莎士比亚（1564-1616），Hamlet《哈姆莱特》、Romeo and Juliet《罗密欧与朱丽叶》 Francois de Sales 方济各（1567-1622），Essai a l'amour de Dieu《论神爱》 Kepler开普勒（1571-1630），Harmonices mundi《宇宙和谐律》 Bidermann比德曼（1578-1639），Cenodoxus《虚荣者》 Grotius格劳修斯（1583-1645），De iure belli ac pacis《战争与和平法》 Hobbes霍布斯（1588-1679），Leviatan《利维坦》 Comenius科梅纽斯（1592-1670），Didactica magna《大教学法》 Bollandus 博兰德（1596-1665），Acta Sanctorum《诸圣人文献集》 Descartes笛卡儿（1596-1650），Meditationes《第一哲学沉思集》、Principia philosophiae《哲学原理》、Discourse de la methode《方法论》 Opitz奥皮茨（1597-1639），Deutsche Poeterey《德国诗论》 The Baroque Era and French Dominance 1650-1700 巴洛克时期与法国的主导地位 1650-1700年 Calderon卡尔德隆（1600-1681），La vida es sueno《人生一梦》 Kircher基歇尔（1602-1680），China illustrata《中国图说》 Browne布朗（1605-1682），Religio medici《一个医生的宗教信仰》 Milton弥尔顿（1608-1674），Paradise Lost《失乐园》 La Fontaine拉封丹（1621-1695），Fables《故事诗》 Moliere莫里哀（1622-1673），Tartuffe《达尔杜夫》 Grimmelshausen格里美豪生（1622-1676），Simplicius《痴儿历险记》 Pascal帕斯卡（1623-1662），Pensees《沉思》 Angelus 安格鲁斯 (1624-1677)，Der Cherubinische Wandersmann《格鲁宾的旅游者》 Bossuet波舒哀（1627-1704），Discourse sur l'histoire universelle《论普世历史》 Bunyan班扬（1628-1688），The Pilgrim's Progress《天路历程》 Dryden约翰?德莱顿（1631-1700），All for Love《一切为了爱情》 Pufendorf 普芬道夫（1632-1694），De iure naturae et gentium《自然法和万国法》 Spinoza斯宾诺莎（1632-1677），Ethica《伦理学》 Locke 洛克（1632-1704），Essay concerning human understanding《人类悟性论》 Mabillon 马比翁（1632-1707），De re diplomatica《古文书学》 Spener施佩纳（1635-1705），Pia desideria《虔敬的渴望》 Malebranche 马勒伯朗士（1638-1715），De la recherche de la verite《追求真理》 Simon 西门（1638-1712），Histoire critique du Vieux Testament《旧约的批判史》 Racine拉辛（1639-1699），Phedre et Hippolyte《菲德拉》 The Age of Reason, Beginnings of the Enlightenment 1700-1750 理性的时期--启蒙时期的开始 1700-1750年 Newton 牛顿（1642-1727），Principia Mathematica《数学原理》 Leibniz 莱布尼茨（1646-1716），Monadologie《单子论》、Theodicee《神正论》 Bayle培尔（1647-1706），Dictionnaire Historique et Critique《历史与批判辞典》 Fénelon费纳隆（1651-1715），Les Avantures de Télémaque《忒勒马科斯历险记》 Defoe笛福（1660-1731），Robinson Crusoe《鲁宾逊漂流记》 Swift斯威夫特（1667-1745），Gulliver's Travels《格利佛游记》 Vico维科（1668-1744），Scienza nuova《新科学》 Toland托兰德（1670-1722），Christianity not Mysterious《基督教并不神秘》 Pope蒲柏（1688-1744），Essay on Man《人论》 Swedenborg斯维登堡（1688-1772），Vera Christiana religio《真正的基督宗教》 Richardson理查森（1689-1761），Pamela《帕美勒》 Montesquieu 孟德斯鸠（1689-1755）， L'esprit des loix《法律的精神》 Voltaire 伏尔泰（1694-1778），Candide《老实人》、Lettres philosophiques《哲学书简》 Liguori利古奥里（1696-1787），Theologia moralis《伦理神学》 Fielding菲尔丁（1707-1754），Joseph Andrews《约瑟夫?安德鲁斯》 Linnaeus林奈（1707-1778），Systema naturae《自然系统》（1735） Euler欧勒（1707-1783），Introductio in Analysin Infinitorum《无穷小分析引论》（1748） Appendix附录 Bible translations《圣经》译本 Doctor Faustus浮士德博士 Index 索引
The Series of “English-Chinese Summaries of Western Classics”
General Preface
The more ancient origins of European culture are in Egypt， Palestine， Syria and Persia， and thus the expressions “western culture” and “western classics” are debatable. However， as far as literature and thought are concerned， the tradition of ancient Greece forms a decisive new beginning in the intellectual history of mankind. Thus this series starts with Homer and from there follows the long stream of European classics. The purpose of the collection is to provide basic knowledge about some important classical works and about their authors. Of course， a simple summary of the contents of a classic is not enough， it would also be necessary to assess the position and influence of each work in the history of literature and thought， to offer analysis and possible interpretations， and to add a short bibliography of the studies on each of the classics. However， this exceeds the scope of this series.
European culture and the intellectual history of the West should be understood as a whole. This implies that we should be acquainted with the scholars of every period and with the continuity that links earlier and later works. A more wholistic approach will also pay attention to different fields of knowledge， because many authors may use poetry to express philosophical ideas or combine myth and history. Thus literature， history， philosophy， law， and religion are intertwined in many of the classical writings. For example， Augustine‘s The City of God discusses questions of history， ethics， politics， mythology， religious faith， and hermeneutical questions.
This series is divided into five volumes： “100 Classics of Ancient Greece and Rome” （800 BC-150 AD）， “100 Classics of Late Antiquity” （150-650 AD）， “100 Classics of the Middle Ages” （650-1450 AD）， “100 Classics of Renaissance and Baroque” （1450-1750）， “100 Classics of the Modern Age” （1750-1950）. Each volume is designed as an independent collection and thus has an index which contains the original names of the authors， important works and ideas， and the English and Chinese transcriptions. The classical works chosen in this series are mainly taken from the areas of literature， history， philosophy， law， and religion， but there are also some famous scientific works and encyclopedic collections. Preference was given to those works who present a complete narrative， thus collections of fragments， poems， letters， and speeches have been somewhat neglected. Some important authors may not be mentioned in the text， but they appear in the index. Since this series pays special attention to the original languages of the classics， the Chinese text uses the ABC for western personal names， place names， and book titles. “Proper names are generally not transliterated into Chinese， except for commonly used translations. Take for example the different Chinese translations for the hero Achilles in Homer’s epic， it will be hard to choose between ‘A-ka-liu-si’， ‘A-ji-liu-si’， ‘A-xi-liu’， ‘A-xi-li’ and many other different translations. Thus we do not use any of these transliterations and keep the original way of writing.”（Luo Niansheng， Classical Greek-Chinese Dictionary， Shangwu， 2004， preface）. The Chinese transliterations of western names can be found in the index.
May this series help the reader to better understand and enjoy the height， depth， and width of western literature and thought！
《西方经典英汉提要》第四卷中的作者和著作只是众多人物和无数著作的一个小部分，如果读者想了解更多，请参考索引。本书的资料主要来自Encyclopedia Britannica（《不列颠百科全书》，Chicago 1985年）、Reader‘s Companion to World Literature（《世界文学解读》，C. S. Brown编，Dryden 出版社，New York 1956）、Lexikon fuer Theologie und Kirche（《神学与教会百科全书》，Herder，Freiburg 2002年）、Aus dem Reichtum der Dichtung，Mittelalter，Renaissance，Barock（《文学的富饶？中世纪、文艺复兴、巴罗》，W. Sanz编，Vienna 1975）和Kindlers Literaturlexikon（《肯德勒文学大百科全书》，Munich 1971）。我谢谢黄星女士，她帮助我看汉语的部分，更谢谢后浪出版公司的吴兴元先生，他始终支持这个系列的出版。
雷立柏，北京，中国人民大学
2011年12月
Preface
The 15th and 16th centuries ushered in an educational，intellectual and artistic movement that was later （in the 19th century） called “Renaissance”. This word comes from the Latin “renasci”（to be reborn） and denotes the rebirth of classical scholarship，the revival of the ancient Greek and Latin tradition. The great scholastics of the 13th century（like Albert and Thomas），were ardently interested in Aristotle’s thought，and Italians like Petrarch and Boccaccio felt attracted to Cicero and classical mythology，but only since the arrival of Chrysoloras in Florence （1397） scholars in Italy had an opportunity to study the Greek language in a systematic way. It took another century before Calepino‘s dictionary appeared in print，but by 1500 the art of printing made it possible to edit the Greek and Latin classical texts. Even the Hebrew texts of the Old Testament received now more attention.
Renaissance scholars like Erasmus，Jimenez，Melanchthon，and Etienne，combined the more secular quest for erudition and beauty of literary style with educational efforts and religious ideals：they tried to educate students and helped them to read and understand the classical and Biblical texts. Thus the era of the Renaissance was in many ways a continuation of the religious fervor of the Middle Ages. Many of the famous works of the era are devoted to religious themes，be it Bible translations，spiritual and mystical texts，educational works，or polemic treatises. And quite many of the authors are still monks，priests，or nuns，for example Teresa of Avila.
The geographical discoveries around the year 1500 enormously widened the horizon of European scholars. The broad humanism of the Renaissance scholars also was reflected in the approach of missionaries who encountered other languages and cultures and tried to dialog with these cultures just like they had tried to appreciate and integrate classical Greek mythology and culture. One of the first steps was to elaborate bilingual dictionaries of these new non-European languages（confer Ricci and Rhodes）.
The expansion of geographical knowledge was matched by discoveries in the fields of astronomy（Copernicus，Galilei），physics（Descartes，Newton），anatomy（Vesalius），and law，where the contact with indigenous tribes led to new conceptions of international law （Vitoria，Grotius，Pufendorf）.
In the field of philosophy the Renaissance represented a new approach to human life. Man was now conceived as the center of the universe（Mirandola），and self-consciousness became the foundation of reliable thinking（Descartes）. The continuous search and creative dynamism of the individual were now becoming more important than the eternal ideas. The nominalists of the Middle Ages had rejected the authority of universal values，and in the Renaissance Aristotle’s world view and even the authority of ecclesiastical texts was debated. In this time of shaking authorities new consensus was sought in human reason. This faith in human reasoning inspired scientific research，a certain tolerance（Montaigne and Browne），the independent actions of Robinson Crusoe，the omniscient narrator of Fielding‘s works，but also the skepticism of Bayle and Voltaire. On the other hand，the witch craze，which reached its peak not in the Middle Ages but in the two centuries after 1500，Hamlet’s madness，and Swift‘s and Swedenborg’s strange visions show that the irrational elements that were never absent，vexing even the “age of reason”.
Due to the reformers of the 16th century the attacks on the traditional authority of the Church became more outspoken，but only at the end of the period there appeared more authors who might be called “freethinkers”. These were sometimes completely rejected by their own communities（like Spinoza） but found acceptance in other circles as great philosophers. As the quest for understanding the origins of European culture could not form a reliable unity in Europe，the pluralism and the contradictions of Renaissance thought even increased during the following centuries. To a large extent Europe had lost an unquestioned unity of thinking and believing，and the rise of empires in Spain，France，and Britain aggravated the incipient nationalism inherited from the Middle Ages. On the other hand this nationalism speeded the formation of national literatures in the local languages. Many of the classical masterpieces of Italian，Spanish，French，and English literature were created in the period from 1500 to 1700. Especially in the age of the “Sun King” Louis XIV. French （besides Latin） was the most influential language in the fields of philosophy，history，literary criticism，and theology. However，many important scientific works continued to be written in Latin，for example Newton‘s Principia mathematica.
The authors and works mentioned in this volume are only a small selection. For more names and more background information concerning the period please consult the index. Much of the material presented in this volume comes from the Encyclopedia Britannica（Chicago 1985），the Reader’s Companion to World Literature（ed. C. S. Brown，Dryden Press，New York 1956），Lexikon fuer Theologie und Kirche（Herder，Freiburg 2002），Aus dem Reichtum der Dichtung，Mittelalter，Renaissance，Barock（ed. W. Sanz，Vienna 1975），and from the Kindlers Literaturlexikon（Munich 1971）. My thanks go to Mrs. Huang Xing who helped me to read the Chinese manuscript，and to Mr. Wu Xingyuan from the Houlang editorial，for his constant support.
