THE stage is more beholding to love, than the life of man.  For as to the stage, love is ever matter of comedies, and now and then of tragedies; but in life it doth much mischief; sometimes like a siren, sometimes like a fury.  You may observe, that amongst all the great and worthy persons (whereof the memory remaineth, either ancient or recent) there is not one, that hath been transported to the mad degree of love: which shows that great spirits, and great business, do keep out this weak passion.  You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver; whereof the former was indeed a voluptuous man, and inordinate; but the latter was an austere and wise man: and therefore it seems (though rarely) that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept.  It is a poor saying of Epicurus, Satis  magnum  alter  alteri  theatrum  sumus;  as   if man,  made  for  the  contemplation  of   heaven,   and all noble objects, should do nothing but kneel be- fore a little idol, and make himself a subject, though not of the mouth (as beasts are), yet of the eye; which was given him for higher purposes.  

    It is a strange thing, to note the excess of this passion, and how it braves the nature, and value of things, by this; that the speaking in a perpetual hyperbole, is comely in nothing but in love.  Neither is it merely in the phrase; for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man's self; certainly the lover is more.  For there was never proud man thought so absurdly well of him self, as the lover doth of the person loved; and therefore it was well said, That it is impossible to love, and to be wise.  Neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reciproque.  For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. 

    舞臺上的愛情比生活中的愛情要美好得多。因?yàn)樵谖枧_上，愛情只是喜劇和悲劇的素材。而在人生中，愛情卻常常招來不幸。它有時像那位誘惑人的魔女，有時又像那位復(fù)仇的女神。你可以看到，一切真正偉大的人物（無論是古人、今人，只要是其英名永銘于人類記憶中的），“沒有一個是因愛情而發(fā)狂的人：因?yàn)閭ゴ蟮氖聵I(yè)抑制了這種軟弱的感憎。只有羅馬的安東尼和克勞底亞是例外。前者本性就好色荒淫，然而后者卻是嚴(yán)肅多謀的人。所以愛情不僅會占領(lǐng)開曠坦闊的胸懷，有時也能闖入壁壘森嚴(yán)的心靈－－假如守御不嚴(yán)的話。    埃皮克拉斯曾說過一句笑話：“人生不過是一座大戲臺。”似乎本應(yīng)努力追求高尚事業(yè)的人類，卻只應(yīng)像玩偶奴隸般地逢場作戲似的。雖然愛情的奴隸并不同于那班只顧吃喝的禽獸，但畢竟也只是眼目色相的奴隸－－而上帝賜人以眼睛本來是更高尚的用途的。

    過度的愛情追求，必然會降低人本身的價值。例如，只有在愛情中，才永遠(yuǎn)需要那種浮夸謅媚的詞令。而在其他場合，同樣的詞令只能招人恥笑。古人有一句名言：“最大的奉承，人總是留給自己的”。－－只有對情人的奉承要算例外。因?yàn)樯踔磷铗湴恋娜�，也甘愿在情人面前自輕自賤。所以古人說得好：“就是神在愛情中也難保持聰明。”情人的這種弱點(diǎn)不僅在外人眼中是明顯的，就是在被追求者的眼中也會很明顯——除非她（他）也在追求他（她）。所以，愛情的代價就是如此，不能得到回愛，就會得到一種深藏于心的輕蔑，這是一條永真的定律。

    By how much the more, men ought to beware of this passion, which loseth not only other things, but itself! As for the other losses, the poet's relation doth well figure them: that he that preferred Helena, quitted the gifts of Juno and Pallas.  

    For whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom.  This passion hath his floods, in very times of weakness; which are great prosperity, and great adversity; though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly.  They do best, who if they cannot but admit love, yet make it keep quarters; and sever it wholly from their serious affairs, and actions, of life; for if it check once with business, it troubleth men's fortunes, and maketh men, that they can noways be true to their own ends.  I know not how, but martial men are given to love: I think, it is but as they are given to wine; for perils  commonly ask to be paid in pleasures.  There is in man's nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable; as it is seen sometime in friars.  

    Nuptial love maketh mankind; friendly love perfecteth it; but wanton love corrupteth, and embaseth it.

    由此可見，人們應(yīng)當(dāng)十分警惕這種感情。因?yàn)樗�不但會使人喪失其他，而且可以使人喪失自己本身。至于其他方面的損失，古詩人早已告訴我們，那追求海倫的人，是放棄了財富和智慧的。 

    當(dāng)人心最軟弱的時候，愛情最容易入侵，那就是當(dāng)人得意春風(fēng)，忘乎所以和處境窘困孤獨(dú)凄零的時候，雖然后者未必能得到愛情。人在這樣的時候最急于跳入愛情的火焰中，由此可見，“愛情”實(shí)在是“愚蠢”的兒子。但有一些人，即使心中有了愛，仍能約束它，使它不妨礙重大的事業(yè)。因?yàn)閻矍橐坏└蓴_情緒，就會阻礙人堅定地奔向既定的目標(biāo)。    我不懂是什么緣故，使許多軍人更容易陷入愛情，也許這正像他們嗜愛飲酒一樣，是因?yàn)槲ｋU的生活更需要?dú)g樂的補(bǔ)償。人心中可能普遍具有一種博愛的傾向，若不集中于某個專一的對象身上：就必然會施之于更廣泛的大眾，使他成為仁善的人，例如像有的僧侶那樣。   

    夫妻的愛，使人類繁衍。朋友的愛，給人以幫助。但那種荒淫縱欲的愛，卻只會使人墮落毀滅啊！