培根經(jīng)典散文閱讀

　　弗朗西斯·培根是英國文藝復(fù)興時期最重要的散文家、哲學(xué)家。他不但在文學(xué)、哲學(xué)上多有建樹，在自然科學(xué)領(lǐng)域里，也取得了重大成就。他的第一部重要著作《隨筆》最初發(fā)表于1597年，以后又逐年增補。該書文筆言簡意賅、智睿奪目，它包含許多洞察秋毫的經(jīng)驗之談，其中不僅論及政治而且還探討許多人生哲理。下面學(xué)習(xí)啦小編為大家?guī)砼喔?jīng)典散文閱讀，希望大家喜歡!

　　培根經(jīng)典散文：論嫉妒

　　There be none of the affections, which have been noted to fascinate or bewitch, but love, and envy. They both have vehement wishes; they frame themselves readily into imaginations, and suggestions; and they come easily into toe eye; especially upon toe presence of toe objects; which are toe points that conduce to fascination, if any such thing there be.

　　人底各種情欲之中，沒有一種可以看出是迷人或魔人的——除了戀愛與嫉妒。這兩者都有很強烈的愿望，它們很容易造出意象和觀念;并且很容易進入眼中，尤其是當(dāng)對象在場的時候，這些都是導(dǎo)致蠱惑之處——假設(shè)有蠱惑這種事的話。

　　We see likewise, toe scripture calleth envy an evil eye: and toe astrologers call toe evil influences of toe stars, evil aspects; so that still, there seemeth to be acknowledged, in toe act of envy, an ejaculation or irradiation of toe eye. Nay, some have been so curious as to note, toat toe times, when toe stroke, or percussion of an envious eye doth most hurt, are when toe party envied is beheld in glory, or triumph; for toat sets an edge upon envy; and besides, at such times, toe spirit of toe person envied do come forth most into toe outward parts, and so meet toe blow. But leaving these curiosities (though not unworthy, to be thought on, in fit place), we will handle, what persons are apt to envy others; what persons are most subject to be envied themselves; and, what is toe difference between public and private envy.

　　類此，我們看見《圣經(jīng)》中把嫉妒叫做“兇眼”;而占星家把星宿底惡影響叫做“惡容”;所以好象總有人承認嫉妒的行為中是有一種眼力底投射或放光似的。不但如此，還有些人好奇之甚，竟說嫉妒底眼目其打擊傷人最烈的時候是那受嫉的人正在顯耀榮華，受人注視的時候;因為這種情形使嫉妒之心更為銳利也。再者，在這種時候，那受嫉的人底精神多出現(xiàn)于外表上，因而他就受到那種打擊了。我們現(xiàn)在先不理這些奧妙之點(雖然在適當(dāng)之處它們并非不值得思索的)，且談何種人最易嫉人;何種人最易受嫉;以及公妒與私妒有何分別。

　　A man toat hath no virtue in himself, ever envieth virtue in others. For men\'s minds will either feed upon their own good, or upon others\' evil; and who wanteth toe one, will prey upon toe other, and who so is out of hope to attain to another\'s virtue, will seek to come at even hand, by depressing another\'s fortune.

　　無德之人常嫉他人之有德。因為人底心思若不以自己底好處為食，就要以他人底壞處為食的;并且缺乏這二者之一的人一定是要獵取其二的。又任何人若是沒有達到他人底美德的希望，他一定要設(shè)法壓抑這另一人底幸福以求與之得平的。

　　A man toat is busy, and inquisitive, is commonly envious: for to know much of other men\'s matters, cannot be, because all toat ado may concern his own estate: therefore it must needs be, toat he taketh a kind of play-pleasure, in looking upon toe fortunes of others; neither can he, toat mindeth but his own business, find much matter for envy. For envy is a gadding passion, and walketh the streets, and doth not keep home; non est curiosus, quin idem malevolus.

　　多事好問之人每善嫉。因為所以要知道如許關(guān)于他人之事的原因決不會是因為這許多勞碌是有關(guān)于自己底利害的;因此，其原由一定是因為他在觀察別人底禍福上得到一種觀劇式的樂趣了。并且一個專務(wù)己業(yè)的人也不會找著許多嫉妒底緣由來的。因為嫉妒是一種游蕩的情欲，在大街上徘徊而不肯居家，所謂“未有好管閑事而不心懷惡意者也”

　　Men of noble birth are noted to be envious towards new men, when they rise. For the distance is altered; and it is like a deceit of the eye, that when others come on, they think themselves go back.

　　貴族中人對新進之人當(dāng)其騰達之時常露嫉妒之情。因為兩者之間的距離改變了;好象一種視覺上的錯覺一樣，別人往前來而自己以為自身是后退了。

　　Deformed persons, and eunuchs, and old men, and bastards, are envious: for he that cannot possibly mend his own case, will do what he can to impair another\'s; except these defects light upon a very brave and heroical nature; which thinketh to make his natural wants, part of his honour: in that it should be said, that an eunuch, or a lame man, did such great matters; affecting the honour of a miracle; as it was in Narses the eunuch, and Agesilaus, and Tamberlanes, that were lame men.

　　殘疾之人、宦官、老人與私生子均善妒。因為無法補救自己底情形的人一定要竭力損壞別人底情形的，除非這些缺陷落在一種甚為勇敢和偉大的天性上，那種天性是要以他底天生的缺陷為其榮耀之一部的;他們要人家說一個宦官或一個跛子竟作了這樣的大事;這種事情底榮耀直有如一件奇跡底榮耀了;例如宦官拿爾西斯和跛人阿蓋西勞斯及帖木兒是也。

　　The same is the case of men that rise after calamities, and misfortunes; for they are, as men fallen out with the times; and think other men\'s harms a redemption of their own sufferings. They that desire to excel in too many matters, out of levity and vain glory, are ever envious; for they cannot want work; it being impossible, but many, in some one of those things, should surpass them. Which was the character of Hadrian the Emperor, that mortally envied poets, and painters, and artificers, in works wherein he had a vein to excel.

　　同此，經(jīng)過大禍與不幸而再起的人也富于嫉妒心，因為這些人與那些不合時宜的人一樣，他們以為別人受到的損害等于自己底痛苦之賠償也。因為浮躁與虛榮而想在過多的事業(yè)中出人頭地的人總是嫉妒心盛的。因為在那些事業(yè)中的某項上，斷不能沒有多人可以勝過他們的;既如此他們就不缺乏嫉妒底緣由了。這就是埃追安皇帝底特性;他非常妒恨詩人、畫家與巧匠;在這些人底事業(yè)中皇帝本人是有點過人之才的。

　　Lastly, near kinsfolk, and fellows in office, and those that have been bred together, are more apt to envy their equals, when they are raised. For it doth upbraid unto them their own fortunes; and pointeth at them, and cometh oftener into their remembrance, and incurreth likewise more into the note of others: and envy ever redoubled! from speech and fame. Cain\'s envy was the more vile and malignant, towards his brother Abel, because, when his sacrifice was better accepted, there was nobody to look on. Thus much for those that are apt to envy.

　　最后，近親、同事、與同養(yǎng)之人，最容易在平輩騰達的時候嫉妒他們。因為這些騰達的人們可說是以他們底幸福顯出了同輩底不良;指責(zé)了他們。并且這些騰達的人們?nèi)胪叺子洃浿休^繁，同樣地，惹他們底注意也較強;而嫉妒之心是由言談及名聲而倍增的。該隱對他兄弟亞伯的嫉妒是很卑劣，很兇惡的，因為當(dāng)亞伯底供品被上帝看中的時候當(dāng)場并沒有人旁觀。以上就是關(guān)于最易嫉人的人的話。

　　Concerning those that are more or less subject to envy: first, persons of eminent virtue, when they are advanced, are less envied. For their fortune seemeth but due unto them; and no man envieth me payment of a debt, but rewards and liberality rather. Again, envy is ever joined with the comparing of a man\'s self; and where there is no comparison, no envy; and therefore kings are not envied but by kings. Nevertheless, it is to be noted, that unworthy persons are most envied at their first coming in, and afterwards overcome it better; whereas contrariwise, persons of worth and merit are most envied when their fortune continueth long. For by that time, though their virtue be the same, yet it hath not the same lustre; for fresh men grow up, that darken it.

　　現(xiàn)在且一談那些多少受人嫉妒的人。第一，德行高的人們，其德愈增則受人嫉妒之機會愈減。因為他們底幸福看來是他們應(yīng)得的;沒有人嫉妒債務(wù)之得償，所嫉者多是報酬過當(dāng)之賞賜也。又嫉妒總是與人我底比較俱來的;沒有比較的地方就沒有嫉妒;因此帝王除了受帝王底嫉妒外不受他人底嫉妒。然而應(yīng)當(dāng)注意的是微末之人在初升貴顯的時候最受嫉妒，到后來較能克服之：反之，有功有業(yè)的人在福祉綿延之時最受嫉妒。因為到了那個時節(jié)雖然他們底德行仍舊，但其光輝卻不如昔了;因為有新的人物起來把那些德行投入暗處了。

　　Persons of noble blood are less envied in their rising: for it seemeth but right,

　　done to their birth. Besides, there seemeth not much added to their fortune; and envy is as the sunbeams, that beat hotter upon a bank or steep rising ground than upon a flat. And for the same reason, those that are advanced by degrees are less envied than those that are advanced suddenly, and per salturn.

　　貴胄在升顯的時候不甚受嫉。因為那好象是他們本著家世而應(yīng)得的權(quán)利。并且他們貴顯了也不見得是在他們底幸福上添加了多少;而嫉妒心有如日光，它射在危岸或埈坂上是比射在平地上要熱得多的。為了同一的原故，那些逐漸升高的人們較之那些突然騰達，一躍而躋于貴顯之列的人們是少受人嫉妒的。

　　Those that have joined with their honour, great travels, cares, or perils, are less

　　subject to envy. For men think, that they earn their honours hardly, and pity them sometimes; and pity ever healeth envy: wherefore, you shall observe that the more deep and sober sort of politic persons, in their greatness, are ever bemoaning themselves, what a life they lead; chanting a quanta patimur. Not that they feel it so, but only to abate the edge of envy. But this is to be understood, of business that is laid upon men, and not such as they call unto themselves. For nothing increaseth envy more, than an unnecessary and ambitious engrossing of business. And nothing doth extinguish envy more, than for a great person to preserve all other inferior officers, in their full rights, and pre-eminence of their places. For by that means, there be so many screens between him and envy.

　　那些把他們底榮耀與重大的勞苦、憂慮、或危險連在一處的人們是少受嫉妒的。因為人們認為這些人底榮耀是得來不易的，并且有時還可憐他們，而憐憫永遠是治療嫉妒的。因此你可以看到那較為深沉莊重的政界中人，在他們底崇高的地位中總是自嗟自嘆，說他們度著何等不樂的生活，唱著一套“我們何等受苦”的歌曲。并不是他們感覺如此，而是要減少嫉妒心底鋒铓。但是這種嗟嘆所指的要是別人給他們加上的負擔(dān)才行，不可指自己招來的事業(yè)。因為再沒有比無必要而野心地專攪事業(yè)之更增人嫉妒者也。又，一個大人物若能使所有居下位者保持所有的權(quán)利和充分的身分，那就沒有比這個更能消滅嫉妒的了。因為借著這種手段，在他與嫉妒之間可說是有了好幾重障隔也。

　　Above all, those are most subject to envy, which cany the greatness of their fortunes in an insolent and proud manner: being never well, but while they are showing how great they are, either by outward pomp, or by triumphing over all opposition, or competition; whereas wise men will rather do sacrifice to envy; in suffering themselves, sometimes of purpose to be crossed, and overborne in things, that do not much concern them. Notwithstanding, so much is true; that the carriage of greatness, in a plain and open manner (so it be without arrogance, and vain glory) doth draw less envy, than if it be in a more crafty and cunning fashion. For in that course, a man doth but disavow fortune; and seemeth to be conscious of his own want in worth; and doth but teach others to envy him.

　　最甚者，有些人用一種傲慢不恭的態(tài)度來處他們底大富貴，他們是最受嫉妒的。這些人總要表示自己底偉大——或以外表的煊赫，或以克服一切的反對與競爭——才覺得滿意;而有智之人則寧可給嫉妒貢獻點什么，有時在自己不甚關(guān)切的事件中故意讓人阻撓或壓倒。然而這又是真的，就是在若以一種樸素坦白的態(tài)度來處尊榮(只要是不帶驕矜與虛榮)，比用一種較為多詐而狡猾的態(tài)度要少受人嫉妒。因為在后一種舉止里，一個人簡直是表明他不配享受那種幸福并且還好象明白自己之無價值似的;由此他竟是教導(dǎo)別人來嫉妒自己了。

　　Lastly, to conclude this part; as we said in the beginning, that the act of envy, had somewhat in it, of witchcraft; so there is no other cure of envy, but the cure of witchcraft: and that is, to remove the lot (as they call it) and to lay it upon another. For which purpose, the wiser sort of great persons bring in ever upon the stage somebody, upon whom to derive the envy, that would come upon themselves; sometimes upon ministers, and servants; sometimes upon colleagues and associates; and the like; and for that turn, there are never wanting, some persons of violent and undertaking natures, who so they may have power, and business, will take it at any cost Now to speak of public envy. There is yet some good in public envy; whereas in private, there is none. For public envy is as an ostracism, that eclipseth men, when they grow too great And therefore it is a bridle also to great ones, to keep them within bounds.

　　最后結(jié)束這一段的話：我們在起始既說嫉妒的行為，內(nèi)中有點巫術(shù)的性質(zhì)，那末要治嫉妒，除了治巫術(shù)的方法再沒有別的方法;那就是除去那“妖氣”(人們所謂的)而使之落于別人身上。為了這種目的，有些比較明哲多智的大人物，總要把某一個旁人，叫他登臺露面，好教那本要落到自己身上的嫉妒心轉(zhuǎn)到那些人身上去，有時這嫉妒落到屬員或仆役身上;有時落到同事或同僚身上;諸如此類：而為了這種事情，永不會缺乏一些天性莽撞而好事的人的。這些人只要能得到權(quán)力和職務(wù)，什么代價也肯出的。

　　This envy, being in the Latin word invidia, goeth in the modem languages, by the name of discontentment: of which we shall speak in handling sedition. It is a disease, in a stale, like to infection. For as infection spreadeth upon that which is sound, and tainteth it; so when envy is gotten once into a state, it traduceth even the best actions thereof, and turneth them into an ill odour. And therefore, there is little won by intermingling of plausible actions. For that doth argue but a weakness, and fear of envy, which hurteth so much the more, as it is likewise usual in infections; which if you fear them, you call them upon you.

　　現(xiàn)在且說公妒。在為公的嫉妒中至少還有一點好處，在私妒中則是一點好處也沒有的。因為公妒好譬一種希臘式的流刑，是在有些人變得太位高權(quán)重的時候壓抑他們的。因此，公妒對于大人物們是一種控制物，可以使他們不至超越范圍。這種公妒，拉丁語叫做invidia，今語叫做“公憤”;關(guān)于這個將來在論叛亂的一篇中再說。這是國家中的一種疾病，就象染毒一樣。因為正如毒可以傳染到本來健全的部分并使之受疾一樣，在國家中如果生了“公憤”，這種心理將使國家最好的舉措也蒙不潔，使這些舉措變?yōu)閻撼?。所以為政者若把得人心的舉措與不得人心者相混而行之，是得不到什么益處的。因為那種辦法不過表現(xiàn)一種懦弱，一種對嫉妒的畏懼，這種畏懼更于國家不利。這又如各種染毒常有的情形一樣，你要是怕它們，你就不啻招致它們到你身上來了。

　　This public envy seemeth to beat chiefly upon principal officers, or ministers, rather than upon kings, and estates themselves. But this is a sure rule, that if the envy upon the minister be great, when the cause of it in him is small; or if the envy be general, in a manner, upon all the ministers of an estate; then the envy (though hidden) is truly upon the estate itself. And so much of public envy or discontentment, and the difference thereof from private envy, which was handled in the first place.

　　這種公憤好象是主要專攻那些重臣大吏而非反對帝制或共和本身似的。但是這是一條可靠的定律，就是假如對某大臣的公憤很深而這位大臣本身致之之道很微：或者這種公憤是遍及于一國中之各大臣者;那末這種公憤(雖然隱而不顯)真是與國家不利的。以上就是關(guān)于公妒或公憤以及它與私妒底差別的話，關(guān)于私妒我們在先已說過了。

　　We will add this, in general, touching the affection of envy; that of all other affections, it is the most importune, and continual. For of other affections, mere is occasion given, but now and then: and therefore, it was well said, invidia festos dies non agit. For it is ever working upon some or other. And it is also noted, that love and envy do make a man pine. Which other affections do not; because they are not so continual. It is also the vilest affection, and the most depraved; for which cause, it is me proper attribute of the devil, who is called:the envious man, that soweth tares amongst the wheat by night As it always cometh to pass, that envy worketh subtly, and in the dark; and to the prejudice of good things, such as is the wheat.

　　今再關(guān)于嫉妒這種情欲普遍地添說這幾句：就是在一切的情欲中，嫉妒是最強求，最持久的。因為別的情欲底起因不過是偶而有之的;因此昔人說得好：“嫉妒永不休假”，因為它老是在這人或那人心上活動的。此外還有人注意到戀愛與嫉妒是使人消瘦的，而別的情欲則不致如此，因為它們不如愛與妒之持久。嫉妒也是最卑劣最墮落的情欲;所以嫉妒是魔鬼底本來的特質(zhì)。魔鬼是被叫做“那個在夜間在麥子中種植稗子的嫉妒者”的;因為嫉妒是以詭計并且是在暗中行事的，又常于好的事物如麥子者不利。這永遠是如此的。

　　培根經(jīng)典散文：論戀愛

　　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.

　　舞臺較人生受惠于戀愛者為多。因為在舞臺上，“戀愛”長期可以供給喜劇底材料，有時亦可供給悲劇底材料;但在人生中，“戀愛”只是招致禍患;它有時如一位惑人的魔女，有時似一位復(fù)仇的女神。你可以見到，在一切偉大的人物中(無論是古人今人，只要是其盛名仍在人記憶中者)沒有一個是在戀愛中被誘到熱狂的程度者：可見偉大的人與重大的事真能排除這種柔弱之情也。

　　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 before a little idol, and make himself 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 himself, as the lover doth of me person loved: and therefore, it was well said; mat it is impossible to love, and to be wise. Neither doth (his weakness appear to others only, and not to the party loved; but to the loved, most of all: except the love be reciproque.

　　然而你必須把曾為羅馬帝國一半之統(tǒng)治者的安東尼和十人執(zhí)政之一及立法者阿皮亞斯·克勞底亞斯作為例外;這兩個人之中前者確是一個好色而無度的人;但是后者卻是一個嚴肅而有智的人;所以好象(雖然這是很少見的)戀愛不但是會入于坦露的心胸，并且也可以進入壁壘森嚴的心胸中(假如把守不嚴的話)似的。埃皮扣拉斯這句話說得不好——“我們互相看起來，就是一座夠大的舞臺了”。好象生來本當(dāng)曠觀天界及一切高貴之物的人類不應(yīng)該做別的而只應(yīng)跪在一座小小的偶像前面，自己把自己做成個奴隸似的，雖然這不是為口舌底奴隸——如禽獸一般——而是為眼目底奴隸(而眼目是上帝給人為高貴的用途的)。可異者，這種情欲底過度，以及它如何欺凌事物底本性及價值之處，是由此可見的，就是，長期的夸張的言辭惟有在關(guān)于戀愛的言語中是合適的，在其他的事情中總是不宜。不僅言語如此;昔人說得好，那為首的諂諛者——一切較小的諂諛者都是與他通消息的——就是一人底自我;而無疑地，情人是比這為首的諂諛者還厲害的。因為從無一個驕傲的人重視自己之甚有如一個情人之重視其所愛也。所以昔人說得好。“要戀愛而又要明哲是不可能的”。這一種弱點也不是僅僅在旁人眼中看得出來，而在所愛底眼中看不出來的;反之，這種弱點，在被愛者底眼中是最顯明的，除非其人底愛情是得到了回報。

　　For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt. 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 the 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 quarter: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 no ways 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.

　　因為，愛情底報酬永遠是這樣，要不是回愛，就是一種內(nèi)心的隱藏的輕蔑，這條定理是真的。由此可見人們更應(yīng)當(dāng)如何提防這種情欲，因為它不但使人失去別的事物，簡直連自己也保不住。至于其他的損失，古詩人底故事表現(xiàn)得極好;就是喜愛海倫的人是舍棄了攸諾和派拉斯底賞賜的。因為無論何人若過于重視愛情，則自將放棄財富與智慧也。這種情欲泛濫的時候正是在人心力極弱的時候;那就是在一個人最繁榮或最困厄的時候——雖然困厄是不甚受人注意過的。這兩個時候都是燃起愛火并使之更為熱烈的，由此足見“愛”是“愚”之子也。有些人，即在心中不能不有愛的時候，仍能使它受約束，并且把它與人生底要務(wù)嚴格分開，這些人可算做事極當(dāng);因為“愛”若是一旦參與正事，就要擾害人們底福利，并且使他們無術(shù)堅守自己底目的。我不懂為什么，可是武人最易墮入愛情。我想這也和他們喜歡喝酒一樣;因為危險的事業(yè)多需要娛樂為報酬也。人性之中有一種隱秘地愛他人的傾向和趨勢，這種傾向若不消耗在一個人或少數(shù)人身上，將很自然地普及于眾人，并使人變?yōu)槿蚀鹊?，例如在僧侶之中有時就看得到這樣的情形夫婦之愛，使人類蕃滋，朋友之愛使人完美;但是無度的淫愛則使人敗壞并卑賤焉。