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巨人傳 版權(quán)信息
- ISBN：9787205094713
- 條形碼：9787205094713 ; 978-7-205-09471-3
- 裝幀：一般膠版紙
- 冊(cè)數(shù)：暫無
- 重量：暫無
- 所屬分類：>>
巨人傳 本書特色
有些書不可不熟讀，不可不熟知，那就是經(jīng)典。那是被歲月吹打、淘洗、風(fēng)化后剩下的菁華。讓自己心靈純凈，精神充實(shí)的一個(gè)熏要方式是閱讀經(jīng)典。文學(xué)經(jīng)典書香四溢，日久彌新。與經(jīng)典同行，與名家對(duì)話，可以感悟作家自我的生命體驗(yàn)，對(duì)社會(huì)人生的思考以及對(duì)愛與美的追求。為生命而閱讀，尋一片心靈的棲居地，體悟人的價(jià)值與尊嚴(yán)，對(duì)培養(yǎng)一個(gè)會(huì)審美的靈魂，一顆會(huì)感悟的心靈有著重要的意義。有些書不可不熟讀，不可不熟知，那就是經(jīng)典。那是被歲月吹打、淘洗、風(fēng)化后剩下的菁華。讓自己心靈純凈，精神充實(shí)的一個(gè)熏要方式是閱讀經(jīng)典。文學(xué)經(jīng)典書香四溢，日久彌新。與經(jīng)典同行，與名家對(duì)話，可以感悟作家自我的生命體驗(yàn)，對(duì)社會(huì)人生的思考以及對(duì)愛與美的追求。為生命而閱讀，尋一片心靈的棲居地，體悟人的價(jià)值與尊嚴(yán)，對(duì)培養(yǎng)一個(gè)會(huì)審美的靈魂，一顆會(huì)感悟的心靈有著重要的意義。
巨人傳 內(nèi)容簡(jiǎn)介
弗朗索瓦·拉伯雷（約1483 至1494 - 1553) 是文藝復(fù)興時(shí)期的法國(guó)作家。同時(shí)他也是醫(yī)生，人文主義積極倡導(dǎo)者。當(dāng)然他重要的身份是僧侶和希臘語(yǔ)初學(xué)者。人們一般地都把他看作幻想小說作家、諷刺小說作者。他曾創(chuàng)作過不少粗俗的甚至不堪入耳的段子以及下流歌曲，當(dāng)然，他為世人所熟悉的文學(xué)作品，就是眼前這部《巨人傳》。這部書的出版，奠定了拉伯雷在世界文學(xué)史上的重要地位，人們都將其看成是世界文學(xué)史上重要的作家之一，現(xiàn)代歐洲文學(xué)的開啟者。他的姓氏“拉伯雷”甚至被用來當(dāng)作形容詞來使用，以表達(dá)對(duì)他的敬佩。“拉伯雷的，拉伯雷式”的意義被詞典界定為：“具有極大幽默感的，大膽自然主義描寫的”。 也正由于拉伯雷的近乎傳奇色彩的寫作人生，他還活著時(shí)，他的生活的點(diǎn)點(diǎn)滴滴就被人高度關(guān)注與追捧，也因此，蒙上一層神秘陰影。一個(gè)僧人，一個(gè)醫(yī)生，又是一個(gè)作家，拉伯雷在教皇允許下，完成了由諷刺作家朝教會(huì)領(lǐng)導(dǎo)者的角色的轉(zhuǎn)換。而作為教會(huì)領(lǐng)導(dǎo)者，更需要的是大度容忍與更具博文識(shí)廣的眼界。于是，人們就總能在法國(guó)知識(shí)界的中心里昂市發(fā)現(xiàn)他的身影。也正是在這個(gè)知識(shí)分子云集之處，他發(fā)表了《巨人傳》。一面是諷刺小說家，另面則是悲天憫人的人文主義者，拉伯雷在這兩種角色中徘徊著。他對(duì)自己書中描繪的人物，因此充滿了矛盾復(fù)雜的情感。當(dāng)然，拉伯雷在試圖表達(dá)自己觀點(diǎn)時(shí)所采取的立場(chǎng)是前后一致的。也因之遭致他同時(shí)代的一些與其立場(chǎng)觀點(diǎn)相佐的人士的圍攻，這其中就有大名鼎鼎的馬丁·路德。不過也因此使他的名氣更大，影響力更廣。
巨人傳 目錄
BOOK IV
The Author's Prologue
CHAPTER 4．I．——How Pantagruel went to sea to visit the oracle of Bacbuc， alias the Holy Bottle．
CHAPTER 4．II．——How Pantagruel bought many rarities in the island of Medamothy．
CHAPTER 4．III．——How Pantagruel received a letter from his father Gargantua， and of the strange way to have speedy news from far distant places．
CHAPTER 4．IV．——How Pantagruel writ to his father Gargantua， and sent him several curiosities．
CHAPTER 4．V．——How Pantagruel met a ship with passengers returning from Lanternland．
CHAPTER 4．VI．——How， the fray being over， Panurge cheapened one of Dingdong's sheep．
CHAPTER 4．VII．——Which if you read you'll find how Panurge bargained with Dingdong．
CHAPTER 4．VIII．——How Panurge caused Dingdong and his sheep to be drowned in the sea．
CHAPTER 4．IX．——How Pantagruel arrived at the island of Ennasin， and of the strange ways of being akin in that country．
CHAPTER 4．X．——How Pantagruel went ashore at the island of Chely， where he saw King St． Panigon．
CHAPTER 4．XI．——Why monks love to be in kitchens．
CHAPTER 4．XII．——How Pantagruel passed by the land of Pettifogging， and of the strange way of living among the Catchpoles．
CHAPTER 4．XIII．——How， like Master Francis Villon， the Lord of Basche commended his servants．
CHAPTER 4．XIV．——A further account of catchpoles who were drubbed at Basche's house．
CHAPTER 4．XV．——How the ancient custom at nuptials is renewed by the catchpole．
CHAPTER 4．XVI．——How Friar John made trial of the nature of the catchpoles．
CHAPTER 4．XVII．——How Pantagruel came to the islands of Tohu and Bohu； and of the strange death
……
BOOK V
The Author's Prologue
CHAPTER 4．I．——How Pantagruel went to sea to visit the oracle of Bacbuc， alias the Holy Bottle．
CHAPTER 4．II．——How Pantagruel bought many rarities in the island of Medamothy．
CHAPTER 4．III．——How Pantagruel received a letter from his father Gargantua， and of the strange way to have speedy news from far distant places．
CHAPTER 4．IV．——How Pantagruel writ to his father Gargantua， and sent him several curiosities．
CHAPTER 4．V．——How Pantagruel met a ship with passengers returning from Lanternland．
CHAPTER 4．VI．——How， the fray being over， Panurge cheapened one of Dingdong's sheep．
CHAPTER 4．VII．——Which if you read you'll find how Panurge bargained with Dingdong．
CHAPTER 4．VIII．——How Panurge caused Dingdong and his sheep to be drowned in the sea．
CHAPTER 4．IX．——How Pantagruel arrived at the island of Ennasin， and of the strange ways of being akin in that country．
CHAPTER 4．X．——How Pantagruel went ashore at the island of Chely， where he saw King St． Panigon．
CHAPTER 4．XI．——Why monks love to be in kitchens．
CHAPTER 4．XII．——How Pantagruel passed by the land of Pettifogging， and of the strange way of living among the Catchpoles．
CHAPTER 4．XIII．——How， like Master Francis Villon， the Lord of Basche commended his servants．
CHAPTER 4．XIV．——A further account of catchpoles who were drubbed at Basche's house．
CHAPTER 4．XV．——How the ancient custom at nuptials is renewed by the catchpole．
CHAPTER 4．XVI．——How Friar John made trial of the nature of the catchpoles．
CHAPTER 4．XVII．——How Pantagruel came to the islands of Tohu and Bohu； and of the strange death
……
BOOK V
展開全部
巨人傳 節(jié)選
I have this hope in the Lord， that he will hear our supplications， considering with what faith and zeal we pray， and that he will grant this our wish because it is moderate and mean. Mediocrity was held by the ancient sages to be golden， that is to say， precious， praised by all men， and pleasing in all places. Read the sacred Bible， you will find the prayers of those who asked moderately were never unanswered. For example， little dapper Zaccheus， whose body and relics the monks of St. Garlick， near Orleans， boast of having， and nickname him St. Sylvanus； he only wished to see our blessed Saviour near Jerusalem. It was but a small request， and no more than anybody then might pretend to. But alas! he was but low-built； and one of so diminutive a size， among the crowd， could not so much as get a glimpse of him. Well then he struts， stands on tiptoes， bustles， and bestirs his stumps， shoves and makes way， and with much ado clambers up a sycamore. Upon this， the Lord， who knew his sincere affection， presented himself to his sight， and was not only seen by him， but heard also； nay， what is more， he came to his house and blessed his family. One of the sons of the prophets in Israel felling would near the river Jordan， his hatchet forsook the helve and fell to the bottom of the river； so he prayed to have it again （'twas but a small request， mark ye me）， and having a strong faith， he did not throw the hatchet after the helve， as some spirits of contradiction say by way of scandalous blunder， but the helve after the hatchet， as you all properly have it. Presently two great miracles were seen： up sprmgs the hatchet from the bottom of the water， and fixes itself to its old acquaintance the helve. Now had he wished to coach it to heaven in a fiery chariot like Elias， to multiply in seed like Abraham， be as rich as Job， strong as Samson， and beautiful as Absalom， would he have obtained it， d'ye think? I' troth， my friends， I question it very much. Now I talk of moderate wishes in point of hatchet （but harkee me， be sure you don't forget when we ought to drink）， I will tell you what is written among the apologues of wise Aesop the Frenchman. I mean the Phrygian and Trojan， as Max. Planudes makes him； from which people， according to the most faithful chroniclers， the noble French are descended. Aelian writes that he was of Thrace and Agathias， after Herodotus， that he was of Samos； 'tis all one to Frank. In his time lived a poor honest country fellow of Gravot， Tom Wellhung by name， a wood-cleaver by trade， who in that low drudgery made shift so to pick up a sorry livelihood. It happened that he lost his hatchet. Now tell me who ever had more cause to be vexed than poor Tom? Alas， his whole estate and life depended on his hatchet； by his hatchet he earned many a fair penny of the best woodmongers or logmerchants among whom he went a-jobbing； for want of his hatchet he was like to starve； and had death but met with him six days after without a hatchet， the grim fiend would have mowed him down in the twinkling of a bedstaff. In this sad case he began to be in a heavy taking， and called upon Jupiter with the most eloquent prayers-for you know necessity was the mother of eloquence. With the whites of his eyes turned up towards heaven， down on his marrow-bones， his arms reared high， his fingers stretched wide， and his head bare， the poor wretch without ceasing was roaring out， by way oflitany， at every repetition of his supplications， My hatchet， Lord Jupiter， my hatchet! my hatchet! only my hatchet， O Jupiter， or money to buy another， and nothing else! alas， my poor hatchet! ……
巨人傳 作者簡(jiǎn)介
弗朗索瓦·拉伯雷（Franois Rabelais，1483-1553），歐洲文藝復(fù)興時(shí)期杰出的人文主義作家之一。他出身于法國(guó)的一個(gè)富人家庭，早年在修道院接受教育，后以行醫(yī)謀生，16世紀(jì)30年代開始轉(zhuǎn)向文學(xué)創(chuàng)作。他通曉醫(yī)學(xué)、天文、地理、數(shù)學(xué)、哲學(xué)、神學(xué)、音樂、植物、建筑、法律、教育等多種學(xué)科和希臘文、拉丁文、希伯來文等多種文字，堪稱“人文主義巨人”，主要著作是長(zhǎng)篇小說《巨人傳》。
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