培根散文隨筆集中英對(duì)照，通過(guò)閱讀文學(xué)名著學(xué)語(yǔ)言，是掌握英語(yǔ)的絕佳方法。既可接觸原汁原味的英語(yǔ)，又能享受文學(xué)之美，一舉兩得，何樂(lè)不為?

　　6 Of Simulation & Dissimulation 論作偽與掩飾

　　Dissimulation is but a faint kind of policy, or wisdom; for it asketh a strong wit, and a strong heart, to know when to tell truth, and to do it Therefore it is me weaker sort of politics, that are the great dissemblers.

　　掩飾不過(guò)是策略或智謀中較弱的一種，因?yàn)橐篮螘r(shí)當(dāng)說(shuō)真話，何時(shí)當(dāng)行真事需要強(qiáng)壯的腦筋和心胸也。因此政治家之中較弱的一流方是善于掩飾者。

　　Tacitus saith; Livia sorted well, with the arts of her husband, and dissimulation of her son: attributing arts or policy to Augustus, and dissimulation to Tiberius. And again, when Lucianus encourageth Vespasian, to take arms against Vitellius, he saith; We rise not, against the piercing judgment of Augustus, nor the extreme caution or closeness of Tiberius. These properties of arts or policy, and dissimulation or closeness, are indeed habits and faculties, several, and to be distinguished. For if a man have that penetration of judgment, as he can discern, what things are to be laid open, and what to be secreted, and what to be showed at half lights, and to whom, and when (which indeed are arts of state, and arts of life, as Tacitus well calleth mem), to him, a habit of dissimulation is a hindrance, and a poorness. But if a man cannot obtain to that judgment, then it is left to him, generally, to be close, and a dissembler. For where a man cannot choose, or vary in particulars, there it is good to take the safest and wariest way in general; like the going softly by one that cannot well see. Certainly the ablest men that ever were, have had all an openness, and frankness of dealing; and a name of certainty, and veracity; but then they were like horses, well managed; for they could tell passing well when to stop, or turn: and at such times, when they thought the case indeed required dissimulation, if then they used it, it came to pass, that me former opinion, spread abroad of their good faith, and clearness of dealing, made them almost invisible.

　　泰西塔斯說(shuō)：“里維亞同她丈夫底智略和她兒子底虛偽都很融洽”就是說(shuō)奧古斯塔斯有智略而泰比瑞阿斯善掩飾的意思。又當(dāng)繆西阿奴斯勸外斯帕顯舉兵攻委泰立阿斯的時(shí)候，他說(shuō)：“我們現(xiàn)在起事，所與為敵者既不是奧古斯塔斯底洞察的判斷力，也不是泰比瑞阿斯底極端審慎或隱密”這些特質(zhì)——權(quán)謀或策略與掩飾或隱密——確是不同的習(xí)慣與能力，并且是應(yīng)當(dāng)辨別的。因?yàn)榧偃缫粋€(gè)人有那種明察的能力，能夠看得出某事應(yīng)當(dāng)公開(kāi)，某事應(yīng)當(dāng)隱秘，某事應(yīng)當(dāng)在半明半暗之中微露，并且看得出這事底或隱或顯應(yīng)當(dāng)是對(duì)何人，在何時(shí)(這些正即是泰西塔斯所謂的治國(guó)與處世的要術(shù))，那末在他這樣的一個(gè)人，一種掩飾的習(xí)慣是一種阻撓，一個(gè)弱點(diǎn)。但是假如一個(gè)人達(dá)不到那種明察的能力，那末他就不得不常趨隱秘，并且為一個(gè)掩飾者了。因?yàn)橐粋€(gè)人在不能隨機(jī)應(yīng)變有所選擇的時(shí)候，自以取那一般地最安全最謹(jǐn)慎的途徑為佳;就好象目力不濟(jì)的人走路是輕而且慢一樣。無(wú)疑地，從來(lái)最有能力的人都是有坦白直爽的行為，信實(shí)不欺的名譽(yù)的;可是他們是象訓(xùn)練得很好的馬一樣，因?yàn)樗麄儤O能懂得何時(shí)當(dāng)止，何時(shí)當(dāng)轉(zhuǎn)，并且在他們以為某事真需要掩飾的時(shí)候，如果他們果然掩飾了，以往流傳各處的關(guān)于他們底信實(shí)和正直坦白的見(jiàn)解也使他們差不多不至為人所疑的。

　　There be three degrees, of this hiding and veiling of a man\'s self. The first closeness, reservation, and secrecy; when a man leaveth himself without

　　observation, or without hold to be taken, what he is. The second dissimulation, in the negative; when a man lets fall signs, and arguments, that he is not, that he is. And the third simulation, in the affirmative; when a man industriously, and expressly, feigns and pretends to be that he is not.

　　這種自我底掩藏有三等。第一是隱密、緘默和守秘密;就是一個(gè)人不讓別人有機(jī)會(huì)看出或推測(cè)出他底為人。第二是掩飾，是消極的;就是一個(gè)人故意露出跡象端倪，教別人錯(cuò)認(rèn)他底真正為人，以真為假。第三是作偽，是積極的，就是一個(gè)人有意并且顯著地裝出他實(shí)際非是的那種為人來(lái)。

　　For the first of these, secrecy: it is indeed, the virtue of a confessor, and assuredly, the secret man heareth many confessions; for who will open himself to a blab or a babbler? But if a man be thought secret, it inviteth discovery; as the more close air, sucketh in the more open: and as in confession, the revealing is not for worldly use, but for the ease of a man\'s heart, so secret men come to the knowledge of many things, in that kind; while men rather discharge their minds, than impart their minds. In few words, mysteries are due to secrecy. Besides (to say truth) nakedness is uncomely, as well in mind, as body; and it addeth no small reverence, to men\'s manners, and actions, if they be not altogether open. As for talkers and futile persons, they are commonly vain, and credulous withal. For he that talketh what he knoweth, will also talk what he knoweth not. Therefore set it down; that an habit of secrecy is both politic and moral. And in this part, it is good, that a man\'s face give his tongue leave to speak. For the discovery of a man\'s self by the tracts of his countenance,

　　is a great weakness, and betraying; by how much, it is many times more marked and believed, than a man\'s words.

　　講起這第一件事——隱秘——來(lái)，這真是一位聽(tīng)人懺悔者底德能。隱秘的人確實(shí)常是聽(tīng)得到許多的懺悔的。因?yàn)檎l(shuí)肯向一個(gè)喋喋多言的人自白呢?但是假如一個(gè)人被人認(rèn)為隱密，這就會(huì)招致他人底自白的;就好象密閉的空氣會(huì)吸攝空曠的空氣一樣;又在懺悔中的暴露既不是為任何實(shí)際用處而是為一個(gè)人心里痛快的，如斯，隱密的人乃能得知許多的事;蓋人多樂(lè)于宣泄心事而不樂(lè)于增加心事也。簡(jiǎn)言之，隱密直似有接受秘事之權(quán)也。再者(說(shuō)真的)，裸露——精神的與肉體的，——均是不美的;一個(gè)人底舉止與行為若不完全暴露，便增加尊嚴(yán)不少。至于多言饒舌之人多虛妄而且輕信。蓋言其所知之人，也會(huì)言其所不知也。因此，“隱密底習(xí)慣是于處世及修身，兩俱有益的”。這句話竟可作為定律。在這一方面，一個(gè)人底面容最好能讓他底舌頭自由說(shuō)話。因?yàn)橐粋€(gè)人底自我可由其面上的征狀而看出者，乃是一個(gè)大弱點(diǎn)，大泄漏;這弱點(diǎn)和泄漏有多大，由人面之受人注意與信任勝過(guò)言語(yǔ)若干倍而可見(jiàn)也。

　　For the second, which is dissimulation. It followeth many times upon secrecy, by a necessity: so that, he that will be secret, must be a dissembler, in some degree. For men are too cunning, to suffer a man to keep an indifferent carriage between both, and to be secret, without swaying the balance, on either side. They will so beset a man with questions, and draw him on, and pick it out of him, that without an absurd silence, he must show an inclination, one way; or if he do not, they will gather as much by his silence, as by his speech. As for equivocations, or oraculous speeches, they cannot hold out long. So that no man can be secret, except he give himself a little scope of dissimulation; which is, as it were, but the skirts or train of secrecy.

　　說(shuō)到第二種，那就是掩飾;掩飾常常是必然的，不得不與隱密俱來(lái)的;所以一個(gè)人若要隱密，他就不得不在某種程度上作一個(gè)掩飾者。因?yàn)橐话愕娜硕际墙器锏脭嗖荒茉试S一個(gè)人在坦白與掩飾之間保持一種中立的態(tài)度，并且實(shí)際隱密而表面上不偏向任何一方的。這樣的一個(gè)人，人們一定會(huì)用問(wèn)題包圍他，設(shè)法引誘他，并且探出他底口氣。所以除非他有一種一概不理的沉默，他就不免要顯露他是傾向何方的;或者即令他自己無(wú)表示，那些人也會(huì)由他的沉默中推測(cè)出來(lái)，猶如他自己說(shuō)了一樣。至于模棱兩可，含糊其辭的話，那是不能持久的。所以沒(méi)有人能夠隱密，除非他給自己留一點(diǎn)掩飾底余地;掩飾可說(shuō)僅僅是隱密底裙或裳。

　　But for the third degree, which is simulation, and false profession; mat I hold more culpable, and less politic; except it be in great and rare matters. And therefore a general custom of simulation (which is this last degree) is a vice, rising either of a natural falseness, or tearfulness; or of a mind, that hath some main faults; which because a man must needs disguise, it maketh him practise simulation in other things, lest his hand should be out of use.

　　但是說(shuō)到第三等，那就是作偽或冒充。那我認(rèn)為，除非在重大與稀有的事件之中，是罪過(guò)多于智謀的。因此，一種普遍的作偽底習(xí)慣(那就是這最后的一等)是一種惡德。其起因或由于天性的喜偽或多畏，或由于一種有重大缺陷的心智。這種缺陷因?yàn)橐粋€(gè)人不得不設(shè)法掩蓋，遂使他在別的方面也作偽，以免有荒疏之虞也。

　　The great advantages of simulation and dissimulation are three. First to lay asleep opposition, and to surprise. For where a man\'s intentions are published, it is an alarum, to call up all that are against them. The second is, to reserve to a man\'s self a fair retreat: for if a man engage himself, by a manifest declaration, he must go through, or take a fall. The third is, the better to discover the mind of another. For to him that opens himself, men will hardly show themselves adverse; but will (fair) let him go on, and turn their freedom of speech, to freedom of thought.

　　作偽與掩飾底大益有三。第一是使反對(duì)者不疑而我可以出其不意。因?yàn)橐粋€(gè)人底意向若是公開(kāi)那就等于一聲喚起一切敵人的警報(bào)。第二是為一己留一個(gè)安全的退步。因?yàn)橐粋€(gè)人要是明說(shuō)要如何如何，因而束縛了自己，那末他就只有干到底，或者被人打倒之一途了。第三是可以有較好的機(jī)會(huì)來(lái)看破別人的心思。因?yàn)閷?duì)一個(gè)暴露自己的人，別人是不會(huì)公開(kāi)反對(duì)他的;他們將干脆讓他繼續(xù)說(shuō)下去而把他們自己言論底自由變?yōu)樗枷氲鬃杂?/p>

　　And therefore, it is a good shrewd proverb of the Spaniard; tell a lie, and find a troth. As if there were no way of discovery, but by simulation. There be also three disadvantages, to set it even. The first, that simulation and dissimulation commonly cany with them a show of fearfulness, which in any business doth spoil the feathers, of round flying up to the mark. The second, that it puzzleth and perplexeth the conceits of many that perhaps would otherwise cooperate with him; and makes a man walk, almost alone, to his own ends. The third, and greatest is, mat it depriveth a man of one of the most principal instruments for action; which is trust and belief. The best composition and temperature is to have openness in fame and opinion; secrecy in habit; dissimulation in seasonable use; and a power to feign, if there be no remedy.

　　因此西班牙人有句成語(yǔ)：“撒一個(gè)謊以便發(fā)現(xiàn)一件真事”。這是一句很好、很精明的成語(yǔ)。這話底意思猶云。除了作偽并無(wú)發(fā)現(xiàn)真情之術(shù)也。持平言之，作偽與掩飾也有三種害處。第一，作偽與掩飾平?？値е环N畏怯的模樣。這種恐懼底態(tài)度在任何事件之中，都不免有阻撓直達(dá)目的之處，第二，作偽與虛飾使得許多人心中迷惘，莫明其妙，而這般人與那個(gè)作偽掩飾的人在相反的情形下也許會(huì)合作的;作偽與掩飾使人獨(dú)自跋涉，去達(dá)到他自己底目的。第三種而且是最大的害處，就是作偽與掩飾剝奪一個(gè)人作事底主要工具——信與任。最好的結(jié)合是有坦白之名，隱密之習(xí)，掩飾之適當(dāng)應(yīng)用;并且有作偽底能力，假如沒(méi)有別的辦法。