英語六級寫作美文欣賞

時間：2016-09-26 16:16:38 韋彥867由分享

　　對于英語專業(yè)學(xué)生來說,具備一定的英文寫作能力非常重要,但長期以來大學(xué)生英語寫作水平處于低下水平。下面是學(xué)習(xí)啦小編帶來的英語六級寫作美文，歡迎閱讀!

　　英語六級寫作美文篇一

　　TITHONUS

　　"It was resolved," said the morning paper, "to colour the borders of the panels and other spaces of Portland stone with arabesques and other patterns, but that no paint should be used, as paint would need renewing from time to time. The colours, therefore,"——and here is the passage to be noted——"are all mixed with wax liquefied with petroleum; and the wax surface sets as hard as marble. . . The wax is left time to form an imperishable surface of ornament, which would have to be cut out of the stone with a chisel if it was desired to remove it." Not, apparently, that a new surface is formed which, by much violence and perseverance, could, years hence, be chipped off again; but that the "ornament" is driven in and incorporate, burnt in and absorbed, so that there is nothing possible to cut away by any industry. In this humorous form of ornament we are beforehand with Posterity. Posterity is baffled.

　　Will this victory over our sons' sons be the last resolute tyranny prepared by one age for the coercion, constraint, and defeat of the future? To impose that compulsion has been hitherto one of the strongest of human desires. It is one, doubtless, to be outgrown by the human race; but how slowly that growth creeps onwards, let this success in the stencilling of St Paul's teach us, to our confusion. There is evidently a man——a group of men——happy at this moment because it has been possible, by great ingenuity, to force our posterity to have their cupola of St Paul's with the stone mouldings stencilled and "picked out" with niggling colours, whether that undefended posterity like it or not. And this is a survival of one of the obscure pleasures of man, attested by history.

　　It is impossible to read the Thirty-nine Articles, for example, and not to recognize in those acts of final, all-resolute, eager, eternal legislation one of the strongest of all recorded proofs of this former human wish. If Galileo's Inquisitors put a check upon the earth, which yet moved, a far bolder enterprise was the Reformers' who arrested the moving man, and inhibited the moving God. The sixteenth century and a certain part of the age immediately following seem to be times when the desire had conspicuously become a passion. Say the middle of the sixteenth century in Italy and the beginning of the seventeenth in England—— for in those days we were somewhat in the rear. There is the obstinate, confident, unreluctant, undoubting, and resolved seizure upon power. Then was Rome rebuilt, re-faced, marked with a single sign and style. Then was many a human hand stretched forth to grasp the fate of the unborn. The fortunes and the thoughts of the day to come were to be as the day then present would have them, if the dead hand——the living hand that was then to die, and was to keep its hold in death——could by any means make them fast.

　　Obviously, to build at all is to impose something upon an age that may be more than willing to build for itself. The day may soon come when no man will do even so much without some impulse of apology. Posterity is not compelled to keep our pictures or our books in existence, nor to read nor to look at them; but it is more or less obliged to have a stone building in view for an age or two. We can hardly avoid some of the forms of tyranny over the future, but few, few are the living men who would consent to share in this horrible ingenuity at St Paul's——this petroleum and this wax.

　　In they were discussing the decoration of the Houses of Parliament, and the efforts of all in council were directed upon the future. How the frescoes then to be achieved by the artists of the day should be made secure against all mischances——smoke, damp, "the risk of bulging," even accidents attending the washing of upper floors——all was discussed in confidence with the public. It was impossible for anyone who read the papers then to escape from some at least of the responsibilities of technical knowledge. From Genoa, from Rome, from Munich especially, all kinds of expert and most deliberate schemes were gathered in order to defeat the natural and not superfluous operation of efficient and effacing time.

　　The academic little capital of Bavaria had, at about the same date, decorated a vast quantity of wall space of more than one order of architecture. Art revived and was encouraged at that time and place with unparalleled obstinacy. They had not the malice of the petroleum that does violence to St Paul's; but they had instead an indomitable patience. Under the commands of the master Cornelius, they baffled time and all his work——refused his pardons, his absolutions, his cancelling indulgences——by a perseverance that nothing could discourage. Who has not known somewhat indifferent painters mighty busy about their colours and varnishes? Cornelius caused a pit to be dug for the preparation of the lime, and in the case of the Ludwig Kirche this lime remained there for eight years, with frequent stirrings. This was in order that the whole fresco, when at last it was entrusted to its bed, should be set there for immortality. Nor did the master fail to thwart time by those mechanical means that should avert the risk of bulging already mentioned. He neglected no detail. He was provident, and he lay in wait for more than one of the laws of nature, to frustrate them. Gravitation found him prepared, and so did the less majestic but not vain dispensation of accidents. Against bulging he had an underplot of tiles set on end; against possible trickling from an upper floor he had asphalt; it was all part of the human conspiracy. In effect, the dull pictures at Munich seem to stand well. It would have been more just——so the present age thinks of these preserved walls——if the day that admired them had had them exclusively, and our day had been exempt. The painted cathedrals of the Middle Ages have undergone the natural correction; why not the Ludwig Kirche?

　　In , then, the nations were standing, as it were, shoulder to shoulder against the walk of time and against his gentle act and art. They had just called iron into their cabal. Cornelius came from Munich to London, looked at the walls at Westminster, and put a heart of confidence into the breast of the Commission. The situation, he averred, need not be too damp for immortality, with due care. What he had done in the Glyptothek and in the Pinacothek might be done with the best results in England, in defiance of the weather, of the river, of the mere days, of the divine order of alteration, and, in a word, of heaven and earth.

　　Meanwhile, there was that good servant of the law of change, lime that had not been kept quite long enough, ready to fulfil its mission; they would have none of it. They evaded it, studied its ways, and put it to the rout. "Many failures that might have been hastily attributed to damp were really owing to the use of lime in too fresh a state. Of the experimental works painted at Munich, those only have faded which are known to have been done without due attention to the materials. Thus, a figure of Bavaria, painted by Kaulbach, which has faded considerably, is known to have been executed with lime that was too fresh." One cannot refrain from italics： the way was so easy; it was only to take a little less of this important care about the lime, to have a better confidence, to be more impatient and eager, and all had been well： not to do——a virtue of omission.

　　This is not a matter of art-criticism. It is an ethical question hitherto unstudied. The makers of laws have not always been obliged to face it, inasmuch as their laws are made in part for the present, and in part for that future whereof the present needs to be assured- -that is, the future is bound as a guaranty for present security of person or property. Some such hold upon the time to come we are obliged to claim, and to claim it for our own sakes——because of the reflex effect upon our own affairs, and not for the pleasure of fettering the time to come. Every maker of a will does at least this.

　　Were the men of the sixteenth century so moderate? Not they. They found the present all too narrow for the imposition of their will. It did not satisfy them to disinter and scatter the bones of the dead, nor to efface the records of a past that offended them. It did not satisfy them to bind the present to obedience by imperative menace and instant compulsion. When they had burnt libraries and thrown down monuments and pursued the rebels of the past into the other world, and had seen to it that none living should evade them, then they outraged the future.

　　Whatever misgivings may have visited those dominant minds as to the effectual and final success of their measures——would their writ run in time as well as place, and were the nameless populations indeed their subjects?-whatever questions may have peered in upon those rigid counsels and upon those busy vigils of the keepers of the world, they silenced by legislation and yet more legislation. They wrote in statute books; they would have written their will across the skies. Their hearts would have burnt for lack of records more inveterate, and of testimonials that mankind should lack courage to question, if in truth they did ever doubt lest posterity might try their lock. Perhaps they did never so much as foresee the race of the unnumbered and emancipated for whom their prohibitions and penalties are no more than documents of history.

　　If the tyrannous day of our fathers had but possessed the means of these our more diffident times! They, who would have written their present and actual will upon the skies, might certainly have written it in petroleum and wax upon the stone. Fate did them wrong in withholding from their hands this means of finality and violence. Into our hands it has been given at a time when the student of the race thought, perhaps, that we had been proved in the school of forbearance. Something, indeed, we may have learnt therein, but not enough, as we now find.

　　We have not yet the natural respect for the certain knowledge and the probable wisdom of our successors. A certain reverend official document, not guiltless of some confusion of thought, lately recommended to the veneration of the present times "those past ages with their store of experience." Doubtless, as the posterity of their predecessors our predecessors had experience, but, as our ancestors, none——none. Therefore, if they were a little reverend our own posterity is right reverend. It is a flippant and novelty- loving humour that so flatters the unproved past and refuses the deference due to the burden of years which is ours, which——grown still graver——will be our children's.

　　英語六級寫作美文篇二

　　THE AUDIENCE

　　The long laugh that sometimes keeps the business of the stage waiting is only a sign of the exchange of parts that in the theatre every night takes place. The audience are the players. Their audience on the stage are bound to watch them, to understand them, to anticipate them, and to divine them. But once known and their character established in relation to a particular play, the audience——what is called the audience——need give no further trouble. They themselves cannot alter; they are fixed and compelled by the tremendous force of averages. The most inexorable of laws, and the most irresistible of necessities are upon them; they cannot do otherwise; they are out of the reach of accidents; they are made fast in their own mediocrity. They are a thousand London people; and no genius, or no imbecility, amongst them has any effect upon that secure sovereignty of a number.

　　The long laugh generally means that the house——by its unalterable majority——has laughed at one joke three times. The stage waits upon the audience, and the audience rehearses its collective and inevitable laugh. It performs. It communicates itself, and art is a communication. A small and chosen party is made up, behind the footlights, to see a thousand people, given helpless into the hands of destiny and subject to averages, so express themselves.

　　The audience's audience (the people on the stage) are persuaded into applauding the laugh too long and too often. The author is, of course, one of them, and he applauds by making too many such translations. They are perhaps worth making, and even worth renewing in acknowledgement of a smile; but it is surely to encourage the house unduly to make them so important. The actors applaud their audience by repeating——and not once or only twice——a piece of comic business. Does the Average laugh so well as indeed to deserve all this?

　　The Average does little more than laugh. It knows that its own truest talents are indubitably comic. We have no real tragic audiences. This is no expression of regret over legitimate audiences, or audiences of the old school, or any audiences of that kind, whose day may or may not have had a date. It is a mere statement of the fact that audiences have lost, or never had, a distinguishing perception of emotion, whereas they have every kind of perception of humour, distinguishing and general. Their laugh never fails. If their friends behind would really care to improve them, it might be done by exacting from them a little more temperance in their sense of comedy. We shall never have a really good school of audience without the exercise of some such severity.

　　For obviously when we call an average unchangeable, we mean that it is unchangeable for its time merely. There might be a slow upraising of the level. It would still be a level, and there would still be a compelling law upon one thousand that it should do the same thing as another thousand; but that same thing might become somewhat more intelligent.

　　When a fine actor does a fine thing, have we such a school of audience as to merit this admirable supply to their demands?——this applause of their understanding? Is there not in the whole excellent piece of work, something all too independent of their part in the theatre?

　　If Caligula wished that mankind had but one neck for his knife, and Byron that all womankind had but one mouth for his kiss, so the audience has conceived that all arts should have but one mystery for its blundering, and thus thinks itself interested in acting when it does but admire the actor as in a drawing.

　　The time may come when a national school of dramatic audience shall not accept artifices that could not convince the fool amongst them; when one brilliant moment of simplicity on the one side of the footlights shall meet a brilliant simplicity on the other. Which troupe, which side, to begin?

　　英語六級寫作美文篇三

　　ADDRESSES

　　Not free from some ignominious attendance upon the opinion of the world is he who too consciously withdraws his affairs from its judgements. He is indebted to "the public." He is at least indebted to it for the fact that there is, yonder, without, a public. Lacking this excluded multitude his fastidiousness would have no subject, and his singularity no contrast. He would, in his grosser moods, have nothing to refuse, and nothing, in his finer, to ignore.

　　He, at any rate, is one, and the rest are numerous. They minister to him popular errors. But if they are nothing else in regard to himself, they are many. If he must have distinction, it is there on easy terms——he is one.

　　Well for him if he does not contract the heavier debt shouldered by the man who owes to the unknown, un-named, and uncounted his pleasure in their conjectured or implicit envy; who conceives the jealousy they may have covertly to endure, enjoys it, and thus silently begins and ends within his own morosity the story of his base advantage.

　　Vanity has indignity as its underside. And how shall even the pleasure in beauty be altogether without it? For since beauty, like other human things, is comparative, how shall the praise, or the admiration, thereof be free from (at least) some reference to the unbeautiful? Or from some allusion to the less beautiful? Yet this, if inevitable, is little; it may be negligible. The triumph of beauty is all but innocent. It is where no beauty is in question that lurks the unconfessed appeal to envy. That appeal is not an appeal to admiration——it lacks what is the genial part of egoism. For who, except perhaps a recent writer of articles on society in America, really admires a man for living in the approved part of Boston?

　　The vanity of addresses is as frequent with us as on the western side of the Atlantic. It is a vanity without that single apology for vanity——gaiety of heart. The first things that are, in London, sacrificed to it are the beautiful day and the facing of the sky. There are some amongst us whose wives have constrained them to dwell underground for love of an address. Modern and foolish is that contempt for daylight. To the simple, day is beautiful; and "beautiful as day" a happy proverb.

　　Over all colour, flesh, aspect, surface, manifestation of vitality, dwells one certain dominance. And if One, vigilant for the dues of His vicegerent, should ask us whose is the image and superscription? We reply, The Sun's.

　　The London air shortens and clips those beams, and yet leaves daylight the finest thing we know. Beauty of artificial lights is in our streets at night, but their chief beauty is when, just before night, they adorn the day. The late daylight honours them when it so easily and sweetly subdues and overcomes them, giving to the electric lamp, to the taper, to the hearth fire, and to the spark, a loveliness not their own.

　　With the unpublished desire to be envied, whereto here and there amongst us is sacrificed the sky, abides the desire for an object of unconfessed contempt. Both are contrary to that more authentic, that essential solitariness wherein a few men have the grace to live, and wherein all men are compelled to die. Both are unpublished even now, even in our days, when it costs men so little to manifest the effrontery of their opinions.

　　The difference between our worldliness and the New-worldliness is chiefly that here we are apt to remove, by a little space, the distinction brought about by riches, to put it back, to interpose, between it and our actual life, a generation or two, an education or two. Obviously, it was riches that made the class differences, if not now, then a little time ago. Therefore the New England citizen should not be reproved by us for anything except his too great candour. A social guide-book to some city of the Republic is in my hands. I note how the very names of streets take a sound of veneration or of cheerful derision from the writer's pen. It is evident that the names are almost enough. They have an expression. He is like a naif teller of humorous anecdotes, who cannot keep his own smiles in order till he have done.

　　This social writer has scorn, as an author should, and he wreaks it upon parishes. He turns me a phrase with the northern end of a town and makes an epigram of the southern. He caps a sarcasm with an address.

　　In truth, we too might write social guide-books to the same effect, had we the same simplicity. It is to be thought that we too hold an address, be it a good one, so closely that if Fortune should see fit to snatch it from us, she must needs do so with violence. Such unseemly violence, in this as in other transactions, is ours in the clinging and not hers in the taking. For equal is the force of Fortune, and steady is her grasp, whether she despoil the great of their noble things or strip the mean of things ignoble, whether she take from the clutching or the yielding hand.

　　Strange are the little traps laid by the Londoner so as to capture an address by the hem if he may. You would think a good address to be of all blessings the most stationary, and one to be either gained or missed, and no two ways about it. But not so. You shall see it waylaid at the angles of squares, with no slight exercise of skill, delayed, entreated, detained, entangled, intricately caught, persuaded to round a corner, prolonged beyond all probability, pursued.

　　One address there will in the future be for us, and few will visit there. It will bear the number of a narrow house. May it avow its poverty and be poor; for the obscure inhabitant, in frigid humility, shall have no thought nor no eye askance upon the multitude.

　　
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