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(bǔ)。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芾砩⑽?，希望大家喜歡!

　　培根哲理散文：論善與性善

　　I take goodness in this sense, the affecting of the weal of men, which is that the Grecians call philanthropia; and the word humanity (as it is used) is a little too light, to express it Goodness I call the habit, and goodness of nature the inclination.

　　我所采取的關(guān)于“善”的意義，就是旨在利人者。這就是希臘人所謂的“愛人”(Philanthropia);這個字底字義用“人道”(humanity)一語來表現(xiàn)(如目下之所為)是有一點薄弱的。愛人的習(xí)慣我叫做“善”，其天然的傾向則叫做“性善”。

　　This of all virtues, and dignities of the mind, is the greatest; being the character of the deity: and without it, man is a busy, mischievous, wretched thing; no better than a kind of vermin. Goodness answers to the theological virtue charity, and admits no excess, but error. The desire of power in excess, caused the angels to fall; the desire of knowledge in excess, caused man to fall; but in charity, there is no excess; neither can angel, or man, come in danger by it. The inclination to goodness is imprinted deeply in the nature of man: in so much, that if it issue not towards men, it will take unto other living creatures: as it is seen in the Turks, a cruel people, who nevertheless are kind to beasts, and give alms to dogs, and birds: in so much, as Busbechius reporteth; a Christian boy in Constantinople had like to have been stoned, for gagging, in a waggishness, a long billed fowl. Errors, indeed, in this virtue of goodness, or charity, may be committed. The Italians have an ungracious proverb; tanto buon che val niente: so good, that he is good for nothing. And one of the doctors of Italy, Nicholas Machiavelli, had the confidence to put in writing, almost in plain terms: That the Christian faith had given up good men, in prey, to those that are tyrannical, and unjust Which he spoke, because indeed there was never law, or sect, or opinion, did so much magnify goodness, as the Christian religion doth.

　　這在一切德性及精神的品格中是最偉大的;因為它是上帝底特性;并且如沒有這種德性，人就成為一種忙碌的，為害的，卑賤不堪的東西，比一種蟲豸好不了許多。“善”與神學(xué)中的德性，“仁愛”相符合，并且不會過度，只能有錯誤。過度的求權(quán)力的欲望使天神墮落;過度的求知識的欲望使人類墮落;但是在“仁愛”之中卻是沒有過度的情形的;無論是神或人，也都不會因它而受危險的。向善的傾向是在人性中印得很深的;怎樣深法?就是如果這種傾向不發(fā)向人類，也要及于別的生物的;這可由土耳其人見之，土耳其人是一種殘忍的民族，然而他們對待禽獸卻很仁慈，并且施舍及于狗和鳥類。據(jù)布斯拜洽斯底記述，君士坦丁堡有一個耶教青年，因為在玩笑中撐住了一只長喙鳥底嘴的緣故，差一點被人用石頭打死了。土耳其人愛物底程度有如此者。在這種“善”或“仁愛”的德性中，錯誤有時是不免的。意大利人有一句罵人的成語：“他太老好，好得簡直成了廢物了”。意大利底宗師之一，尼考勞·馬基亞委利，也居然有這種自信，幾乎明明白白地寫道：“耶教把善良之人做成魚肉，貢獻(xiàn)給那些專橫無道的人”。他說這話，因為真的從來沒有一種法律、教派或?qū)W說曾如耶教一樣地尊重過“善”的。

　　Therefore to avoid the scandal, and the danger both, it is good to take knowledge of the errors of an habit so excellent. Seek the good of other men, but be not in bondage to their faces, or fancies; for that is but facility, or softness; which taketh an honest mind prisoner. Neither give thou Aesop\'s cock a gem, who would be better pleased, and happier, if he had had a barley corn.

　　因此為避免誹謗及危險起見，頂好研究研究象如此優(yōu)良的一種習(xí)慣，其錯誤安在。我們要努力利人，但是不要作人們底面貌或妄想底奴隸;因為若是那樣，就是易欺或柔懦了;易欺或柔懦是拘囚誠實的人的。也不要給《伊索寓言》中的雄雞一顆寶石，這雄雞要是得到一顆麥粒，他要快樂歡喜得多了。

　　The example of God teacheth the lesson truly: he sendeth his rain, and maketh his sun to shine, upon the just, and unjust; but he doth not rain wealth, nor shine honour, and virtues, upon men equally. Common benefits are to be communicate with all; but peculiar benefits, with choice. And beware, how in making the portraiture, thou breakest the pattern: for divinity maketh the love of ourselves the pattern; the love of our neighbours but the portraiture. Sell all thou hast, and give it to me poor, and follow me: but sell not all thou hast, except thou come, and follow me; that is, except thou have a vocation, wherein thou may do as much good with little means as with great: for otherwise, in feeding the streams, thou driest the fountain. Neither is there only a habit of goodness, directed by right reason; but mere is, in some men, even in nature, a disposition towards it: as on the other side, there is a natural malignity.

　　上帝底例子給我們很真切的教訓(xùn)：“他降雨給義人，也給不義的人;叫日頭照好人，也照歹人”;然而他不降財富，也不叫榮譽(yù)和德能在所有的人上面平等地照臨。平常的福利應(yīng)該使大眾共有，但是特殊的福利則應(yīng)有選擇。并且我們要小心，不可在臨摹的時候把原樣毀了。因為神學(xué)教給我們說，當(dāng)以人之愛己為模范;愛我們底鄰人則是這種愛己之心底仿作。“去變賣你所有的，分給窮人，并且來跟從我”;然而除非你要來跟從我;不要把你所有的都變賣了;那就是，除非你有天生的使命可以用很少的資產(chǎn)如很多的資產(chǎn)一樣行得出一般多的善來;若不然者，則是飼養(yǎng)了支流，卻汲干了源泉也。間不僅有一種受正道指揮的為善的習(xí)慣，并且在有些人，即在本性之中，也是有一種向善的心理趨向的，如同在另一方面是有一種天生的惡性一樣。

　　For there be, that in their nature do not affect the good of others. The lighter sort of malignity, turneth but to a crossness, or forwardness, or aptness to oppose, or difficultness, or the like; but the deeper sort, to envy, and mere mischief. Such men, in other men\'s calamities, are, as it were, in season, and are ever on the loading part; not so good as the dogs that licked Lazarus\'s sores; but like flies, that are still buzzing upon anything that is raw; misanthropi, that make it their practice, to bring men to the bough; and yet have never a tree for the purpose, in their gardens, as Timon had.

　　因為也有些人天性不關(guān)心他人底福利的。惡性中較輕的一種趨向于暴躁、不遜、喜爭或頑強(qiáng)，等等;而較深的一種則趨向于嫉妒或純粹的毒害。這樣的人可說是靠別人底災(zāi)難而繁榮的，并且是落井下石的：他們不如那舐拉撤路底瘡的那些狗，而有如那總在人體任何潰爛的部分上嗡嗡的蒼蠅;這些“恨世者”(misanthropi)，是慣于誘人自縊;而在他們底園中卻連作這種用處的一棵樹也沒有的(和太蒙底事跡相反)。

　　Such dispositions are the very errors of human nature: and yet they are the fittest timber, to make great politics of: like to knee timber, that is good for ships that are ordained to be tossed; but not for building houses, that shall stand firm. The parts and signs of goodness are many. If a man be gracious, and courteous to strangers, it shows he is a citizen of the world; and that his heart is no island, cut off from other lands; but a continent, that joins to them. If he be compassionate towards the afflictions of others, it shows mat his heart is like the noble tree, that is wounded itself, when it gives the balm. If he easily pardons and remits offences, it shows that his mind is planted above injuries; so that he cannot be shot If he be thankful for small benefits, it shows that he weighs men\'s minds, and not their trash. But above all, if he have St Paul\'s perfection, that he would wish to be an anathema from Christ, for the salvation of his brethren, it shows much of a divine nature, and a kind of conformity with Christ himself.

　　這樣的心性正是人性底潰瘍，然而他們卻正是造大政客的材料;他們就如同曲木一樣，造船最好，船是天生要顛簸的，但是這種木材卻不適于造房屋，房屋是要站得牢的。性“善”底特質(zhì)和特征是很多的。如果一個人對待異鄉(xiāng)人溫和而有禮，那就足見他是個“世界的公民”，他的心不是一個與別的陸地隔絕的島嶼而是一個與那些陸地接連的大洲。若是他對別人底痛苦災(zāi)難很是同情，那就是表明他底心有如那出藥療他人之傷而自己受割的珍貴的樹木。若是他對于別人底過惡很容易寬宥不究，那就足見他的心智是種植在超越傷害的地方的，所以他是傷害所不能及的。若是他對于小惠很感謝，那就表明他重視人們底心而不重視他們底錢。但是，最要者，假如他有圣保羅底至德，就是，假如他肯為了他底兄弟們底得救而受基督底詛咒的話，那就顯出他頗合乎天道，與基督自身竟有一種符合之處了。

　　培根哲理散文：論謀叛與變亂

　　Shepherds of people had need know the calendars of tempests in state; which are commonly greatest, when things grow to equality; as natural tempests are greatest about the equinoxes. And as there are certain hollow blasts of wind, and secret swellings of seas, before a tempest, so are there in states: ille etiam caecos instare tumultus sa epe monet,fraudesqu et operta tumescere bella. Libels, and licentious discourses against the state, when they are frequent and open; and in like sort, false news, often running up and down, to the disadvantage of the state, and hastily embraced; are amongst the signs of troubles. Virgil giving the pedigree of fame, saith, she was sister to the giants.

　　牧民之人必須要知道國家中風(fēng)波底朕兆;這些風(fēng)波在諸事將達(dá)平衡的時候最為劇烈;就好象自然界底暴風(fēng)雨在將近春分秋分的時候最為劇烈一樣。并且，有如在一場暴風(fēng)雨之前，有中虛的大風(fēng)和海波底暗漲一樣，國家中也有這樣的東西：他(太陽)常給警告，預(yù)示暗潮將發(fā)，并預(yù)示叛逆與潛襲即將來臨。毀謗與無視法律，背叛國家的言辭，當(dāng)它們是多見而且公開的時候;還有那些與之類似的不利國家，屢屢傳播上下而易為人所信的謠言，這些都是禍亂將來底預(yù)兆。委吉爾在敘述謠言之神底家世的時候說她是巨人們底姊妹之一：

　　Illam terra parens ira irritata deorun, extrenmam(ut perhibent)CoeoEnceladoquesororem progenuit. As if fame were the relics of seditions past; but they are no less, indeed, the preludes of seditions to come. Howsoever, he noteth it right, that seditious tumults and seditious fame differ no more, but as brother and sister, masculine and feminine; especially, if it come to that, that the best actions of a state, and the most plausible, and which ought to give greatest contentment, are taken in ill sense, and traduced: for that shows the envy great, as Tacitus saith; conflata magnia invidia, seu bene, seu male, gesta premunt. Neither doth it follow, that because these fames are a sign of troubles, that the suppressing of them with too much severity, should be a remedy of troubles.

　　地母因惱怒眾神遂生了她——這巨人族最后的一名——可亞斯和安塞拉都斯的妹妹。好象“謠言”是以往的叛謀之遺留似的;但是謠言也確實是將來之叛亂的前奏曲。然而委吉爾所看到的也是對的，就是叛亂的舉動和叛亂的謠言其間的差異甚少，有如兄弟之于姊妹，陽性之于陰性一樣，尤其是在國家最良好的舉措，本是最值得稱揚，應(yīng)當(dāng)?shù)玫阶畲蠖鄶?shù)底歡心的，然而竟被加以惡意的解釋而受誹謗的時節(jié)為然：因為這是表明很大的妒恨之心的，如同泰塔斯所說的一樣：“當(dāng)政府不受歡迎的時候，好的舉措和壞的舉措同樣地觸怒人民”。但是因為這些謠言是變亂的朕兆，遂以為用過分嚴(yán)厲的手段壓制這些謠言就是一種止亂的方法，這也是不然的。因為不如蔑視這些言倒常常是最好的制止他們的方法;到各處去設(shè)法禁止他們反而使群疑延長。

　　For the despising of them, many times, checks them best; and the going about to stop them, doth but make a wonder long-lived. Also that kind of obedience, which Tacitus speaketh of, is to be held suspected; erant in cfficio, sed tamen qvi mallent mandata imperantium interpretari, quam exseqid; disputing, excusing, calling upon mandates and directions, is a kind of shaking off the yoke, and assay of disobedience: especially, if in those disputings they which are for the direction, speak fearfully, and tenderly; and those that are against it, audaciously.

　　還有泰西塔斯所說的那種服從是應(yīng)當(dāng)提防的。“他們雖是愿意服從的，但是樂于批評而不樂于服從長官底命令”。爭論、自恕，對命令和指示加以吹求，是一種脫離羈絆的舉動，一種叛逆的試驗;尤其當(dāng)在爭論之中，主張服從者出言畏縮小心而反對服從者暢言無忌的時候是如此的

　　Also, as Machiavelli noteth well; when princes, that ought to be common parents, make themselves as a party, and lean to a side, it is as a boat that is overthrown by uneven weight on the one side; as was well seen, in the time of Henry the Third of France: for first, himself entered league for the extirpation of the Protestants; and presently after, the same league was turned upon himself. For when the authority of princes is made but an accessory to a cause; and that there be other bands, that tie faster than the band of sovereignty, kings begin to be put almost out of possession.

　　又，馬基亞委利見得極是，他說那應(yīng)當(dāng)為民之父母的人君若自成一黨，偏向一方的時候，那就有如一只因載重不平衡而傾復(fù)的船一樣;這在法蘭西王亨利第三之世可以很明顯地看得出;因為他自己先加入同盟，要消滅新教徒;此后不久，這個同盟就轉(zhuǎn)過來對付他本人了。因為人君底權(quán)威若被造成為僅僅是某一種目的底幫手，并且在君權(quán)底維系之上有束縛力更大的維系的時候，那就是作帝王者差不多要受驅(qū)逐的時候了。

　　Also, when discords and quarrels and factions are carried openly, and audaciously; it is a sign, the reverence of government is lost For the motions of the greatest persons in a government, ought to be, as the motions of the planets, under primum mobile; according to the old opinion: which is, that every of them is carried swiftly, by the highest motion, and softly in their own motion.

　　再者，當(dāng)沖突、互詬和黨爭，公開而無忌憚地進(jìn)行的時候，那就是一種朕兆，見得對政府的尊敬心已經(jīng)消失了。因為一個政府里的大人物們底舉動應(yīng)當(dāng)如老派天文學(xué)中所說的第九重天之下的諸行星底動作一樣，就是，每個行星受一種更高的動律底支配，很迅速地轉(zhuǎn)著，而在自己底私動中則是很柔和的。

　　And therefore, when great ones, in their own particular motion, move violently, and. as Tacitus expressed! it well, liberals quam ut imperantium meminissent; it is a sign, the orbs are out of frame

　　因此，當(dāng)大人物們在私動中動得暴烈，并且有如泰西塔斯底名言，“其自由與臣道不符”的時候，這就足見天體是失了常軌了。

　　For reverence is that, wherewith princes are girt from God; who threatneth the dissolving thereof; solvam cingula regum.

　　因為“尊崇”是上帝以之維護(hù)人君的;而上帝警告他們的時候說是要解除的也就是這個：“我也要放松列王的腰帶”即指此也。

　　So when any of the four pillars of government are mainly shaken, or weakened (which are religion, justice, counsel, and treasure), men had need to pray for fair weather. But let us pass from this part of predictions (concerning which, nevertheless, more light may be taken, from that which followeth); and let us speak first of the materials of seditions; then of the motives of them; and thirdly of the remedies.

　　因此，當(dāng)政府底四大柱石(那就是宗教、法律、會議和財政)之任何一個大受動搖或變?yōu)檐浫醯臅r候，人們就不得不祈禱上天賜與平和的天氣了。但是我們現(xiàn)在且離開這關(guān)于預(yù)兆的一部分(然而關(guān)于這一部分在下文中也還可以得到點發(fā)明)而先說叛亂的材料，再說它們底動機(jī)，第三，再談防止之道。

　　Concerning the materials of seditions. It is a thing well to be considered: for the surest way to prevent seditions (if the times do bear it), is to take away the matter of them. For if there be fuel prepared, it is hard to tell, whence the spark shall come, that shall set it on fire. The matter of seditions is of two kinds; much poverty, and much discontentment It is certain, so many overthrown estates, so many votes for troubles. Lucan noteth well the state of Rome, before the civil war.

　　關(guān)于叛亂底材料。這是很值得考慮的，因為最妥的預(yù)防叛亂的方法(假如時代允許的話)就是取消叛亂底材料。因為要是有了預(yù)備好的柴薪，那就說不定那要使它們?nèi)紵幕鹦亲邮且獜哪且环矫鎭砹?。叛亂底材料有二;多貧與多怨是也。有多少破產(chǎn)者就有多少喜亂者，這是一定的。魯侃對于羅馬在內(nèi)戰(zhàn)前的情形說得極是

　　Hinc usura vorax, rapidumque in tempore foenus, hinc concussa fides, et multis utile bellum. This same mutes utile bellurn is an assured and infallible sign of a state disposed to seditions and troubles. And if this poverty and broken estate, in the better sort, be joined with a want and necessity, in the mean people, the danger is imminent, and great For the rebellions of the belly are the worst As for discontentments, they are in the politic body, like to humours in the natural, which are apt to gather a preternatural heat, and to inflame. And let no prince measure the danger of them, by this; whether they be just, or unjust. For that were to imagine people to be too reasonable; who do often spurn at their own good: nor yet by this; whether me griefs, whereupon they rise, be in fact, great or small: for they are the most dangerous discontentments, where the fear is greater than the feeling. Dolendi modus, timendi non item. Besides, in great oppressions, the same things that provoke the patience, do withal mate the courage: but in fears it is not so. Neither let any prince, or state, be secure concerning discontentments, because they have been often, or have been long and yet no peril hath ensued; for as it is true, that every vapour, or fume, doth not turn into a storm; so it is, nevertheless, true, that storms, though they blow over divers times, yet may fall at last; and as me Spanish proverb noteth well;

　　從此來了噬人的重利，貪饞的利率奔向結(jié)帳之日;從此來了動搖的信用，和那于多人有利的戰(zhàn)爭：這個“于多人有利的戰(zhàn)爭”就是一種確實無訛的朕兆，表明一個國家將有叛逆和變亂。并且假如這種上流階級底貧乏與破產(chǎn)和普通人民底窮困連在一起的話，那末禍患是近而且大的。因為肚子底作亂是最厲害的作亂也。至于怨憤，它們在政治團(tuán)體之中就有如人底肉體中的體液一樣，它們是會聚積一種異乎尋常的“火”而發(fā)炎的。為人君者切不可以這些怨之正當(dāng)與否為衡量這種危險之大小的標(biāo)準(zhǔn)：因為那樣就是把一般人想象得過于合理了;而他們其實是常常會拒絕于自己有益的事物的。也不可以這個為標(biāo)準(zhǔn)——就是怨憤所自生的痛苦在事實上是大是?。阂驗橛袔追N怨其中的畏懼之情遠(yuǎn)超痛苦之感者，這種怨憤是最危險的。“痛苦是有限制的，而恐怖是無限制的”。再者，在嚴(yán)厲的壓迫之中，那激刺人底耐性的事物同時卻也能制伏勇氣;然而在恐怖之中則不如此也。任何君主或國也不要因為怨憤雖常有或久有而并無危險發(fā)生，因此對之不加提防：因為固然每一股水汽或霧氣不一定就成為暴風(fēng)雨，然而暴風(fēng)雨，雖然往往會攪擾一陣就過去了，可是終久要大下一場的，西班牙成語說得好：

　　The cord hreaketh at the last by me weakest pull.The causes and motives of seditions are; innovation in religion;taxes; alteration of laws and customs; breaking of privileges; general oppression; advancement of unworthy persons; strangers; dearths; disbanded soldiers; factions grown desperate; and whatsoever in offending people, joined and knitteth them, in a common cause.

　　“繩子終久要被最無力的拉扯弄斷的”。叛亂底原因和動機(jī)是，宗教改革、賦稅、法律與風(fēng)俗底變更、特權(quán)底廢除、普遍的壓迫、小人底擢升、異族底闌入、饑饉、散兵、趨于極端的黨爭、以及任何激怒人民使之為一種公共的目的而團(tuán)結(jié)起來的事物。

　　For the remedies; there may be some general preservatives, whereof we will speak; as for the just cure, it must answer to the particular disease: and so be left to counsel, rather than rule.

　　關(guān)于叛亂底救濟(jì)，有些普通的預(yù)防之策我們再說一說;至于專門的治療，必須合乎特殊的病癥;所以這個不能由理論處理，而必須留給朝議。

　　The first remedy or prevention, is to remove by all means possible, that material cause of sedition, whereof we spoke; which is want and poverty in the estate.

　　第一種救治或治療的方法就是盡其可能地把我們以上說過的叛亂之物質(zhì)原因取消，這個物質(zhì)原因就是國內(nèi)的貧乏。

　　To which purpose, serveth the opening and well balancing of trade; the cherishing of manufactures; me banishing of idleness; the repressing of waste and excess by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of things vendible; the moderating of taxes and tributes; and the like.

　　要達(dá)到這種杜絕亂源的目的就應(yīng)當(dāng)采取如下的方法：便利并均衡貿(mào)易;保護(hù)并鼓勵工業(yè);禁除游蕩;以節(jié)儉令制止消耗與浪費;改良并墾殖土壤;調(diào)劑物價;減輕貢賦，以及類此的方法。

　　Generally, it is to be foreseen, that the population of a kingdom, (especially if it be not mown down by wars) do not exceed the stock of the kingdom, which should maintain them. Neither is the population to be reckoned only by number: for a smaller number, that spend more, and earn less, do wear out an estate sooner than a greater number, that live lower, and gather more. Therefore the multiplying of nobility, and other degrees of quality, in an over proportion to the common people, doth speedily bring a state to necessity: and so doth likewise an overgrown clergy; for they bring nothing to the stock; and in like manner, when more are bred scholars than preferments can take off. It is likewise to be remembered, that for as much as the increase of any estate must be upon the foreigner (for whatsoever is somewhere gotten, is somewhere lost), there be but three things, which one nation selleth unto another, the commodity nature

　　yieldeth it; the manufacture; and the vecture or carriage.

　　就一般而論，應(yīng)當(dāng)預(yù)先注意使國內(nèi)的人口(尤其是沒有受戰(zhàn)爭底斫伐的時候)不要超過國內(nèi)養(yǎng)人的資源。又人口也不可僅以數(shù)目來計算;因為一個較小而消耗過于生產(chǎn)的人口比一個較大而消費低生產(chǎn)多的人口其破壞國家更為迅速也。因此貴族及其他官爵底人口增加如果超過了與平民底人口增加的正當(dāng)比率，這個很快地就能把一個國家?guī)У截毨У木车?僧侶過多也能如此;因為他們都是不事生產(chǎn)的;同樣地，人民之受教育者如果多過了可以養(yǎng)他們的官職的時候，也是如此。

　　So that if these three wheels go, wealth will flow as in a spring tide. And it cometh many times to pass, that materiam superabit opus; that the work, and carriage, is more worth than the material, and enricheth a state more; as is notably seen in the Low Countrymen, who have the best mines, above ground, in the world.

　　類此，也應(yīng)當(dāng)記憶者，就是任何一國底財富之增加既必須靠在外國人方面取利(因為任何事物有得之者即必有失之者)那末只有三種東西是一國可以售與他國的：就是天然的物產(chǎn);人造的物品;運輸。因此，若是這三個輪子輪轉(zhuǎn)不息，則財富將如春水一樣地流通了。再者，事情往往如此，就是“工作勝于物質(zhì)”，那就是工作和運輸比物質(zhì)為更有價值，更能增加國富;如荷蘭人就是很顯明的例子，他們是全世界享有最良好的地面上的礦產(chǎn)的國家。

　　Above all things, good policy is to be used, that the treasure and moneys in a state be not gathered into few hands. For otherwise, a state may have a great stock, and yet starve. And money is like muck, not good except it be spread. This is done, chiefly, by suppressing, or at the least, keeping a strait hand, upon the devouring trades of usury, engrossing, great pasturages, and the like.For removing discontentments, or at least, the danger of them; there is in every state (as we know) two portions of subjects; the noblesse, and the commonality.

　　最要者，要妥籌良策，使國內(nèi)的珍寶錢財勿入于少數(shù)人之手，如不然者，一個國家可以有很大的財富而仍不免于饑餓也。金錢好似肥料，如不普及便無好處。要使它普及，主要就在禁止或嚴(yán)厲約束那些貪饞的生意，如高利貸、壟斷、廣大的牧場、以及類此的種種。說到消除怨憤或至少消除怨憤底危險，我們知道每個國家里都有兩種臣民：貴族與平民

　　When one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt and ready to move of themselves. Then is the danger, when the greater sort do but wait for the troubling of the waters, amongst the meaner, that then they may declare themselves. The poets feign, that the rest of the gods would have bound Jupiter, which he hearing of, by the counsel of Pallas, sent for Briareus, with his hundred hands, to come in to his aid. An emblem, no doubt, to show how safe it is for monarchs to make sure of the good will of common people.

　　在二者之中只有一種是心懷怨憤的時候，那危險是不大的;因為平民若沒有上流階級底挑撥，是動作遲緩的;而上流階級，若群眾不能或不準(zhǔn)備自己有所舉動的話，則他們底力量是不夠大的。所以當(dāng)上流階級等待著在下的民眾起了騷動以便明示他們自己底態(tài)度的時候那就是危險的時候。詩人們寓言說眾神想把久辟特困縛起來，這種圖謀被久辟特聽見了，于是從帕拉斯之計召百臂的布瑞阿瑞歐斯來幫助他。這無疑地是一種譬喻，是表明為人君者若能確得一般平民底歡心則是如何地平安的。

　　To give moderate liberty for griefs and discontentments to evaporate (so it be without too great insolency or bravery) is a safe way. For he that turneth the humours back, and maketh the wound bleed inwards, endangereth malign ulcers, and pernicious impostumations.

　　予人民以相當(dāng)?shù)淖杂墒蛊渫纯嗯c不平得以發(fā)泄(只要發(fā)泄的時候不要過于不遜或夸張)是一種安全的方法。因為那壓抑體液及使傷口的血倒流入內(nèi)的人是將有惡瘍及險瘡的危險的。

　　The part of Epimetheus mought well become Prometheus, in the case of discontentments; for mere is not a better provision against them. Epimetheus, when griefs and evils flew abroad, at last shut the lid, and kept hope in the bottom of the vessel. Certainly, the politic and artificial nourishing and entertaining of hopes, and carrying men from hopes to hopes, is one of the best antidotes against me poison of discontentments. And it is a certain sign of a wise government, and proceeding, when it can hold men\'s hearts by hopes, when it cannot by satisfaction: and when it can handle things in such manner as no evil shall appear so peremptory, but that it hath some outlet of hope: which is me less hard to do, because both particular persons, and factions, are apt enough to flatter themselves, or at least to brave that, which they believe not.

　　在與怨憤有關(guān)的情形中，埃辟邁修斯底所為是很適于普羅密修斯的;因為再沒有比他底所為更好的預(yù)防怨憤之法也。埃辟邁修斯在許多的痛苦與禍患飛到外面之后，終于蓋上了蓋子，把希望留在了箱子底上。無疑地，得宜而巧妙的對于希望的培養(yǎng)及抱持，以及導(dǎo)引人們從這個希望到那個希望，這種辦法真是治療和救濟(jì)怨憤之毒的最好的良藥。而一個政府當(dāng)其不能以滿足人民底欲望而得人心的時候若能以使他們有希望而得之，并且當(dāng)其能辦事辦得使任何禍患也不能顯得全無救濟(jì)之道，而總要使它顯得有解決的希望的時候，那就確實可見其為一個賢明的政府當(dāng)局了。后者較易做到，因為個人和黨派雙方都易于阿諛自己，或者至少也易于裝出不相信某事是沒有希望的樣子的。

　　Also, the foresight, and prevention, that there be no likely or fit head, whereunto discontented persons may resort, and under whom they may join, is a known, but an excellent point of caution. I understand a fit head, to be one that hath greatness, and reputation; that hath confidence with the discontented party; and upon whom they turn their eyes; and that is thought discontented in his own particular, which kind of persons are either to be won, and reconciled to the state, and that in a fast and true manner, or to be fronted, with some other of the same party, that may oppose them, and so divide the reputation.

　　又，使國內(nèi)不容易有適當(dāng)?shù)氖最I(lǐng)可以招聚或領(lǐng)率不平之徒者，這種先見和預(yù)防是一種雖為人所已知而仍然很優(yōu)良的警戒之策。所謂適當(dāng)?shù)氖最I(lǐng)者，就是有大度和大名的人，受心懷不平的黨派底信任和尊仰的人，被認(rèn)為他在自己本人的利益上也有所不滿的人。這樣的人應(yīng)當(dāng)把他或者是拉攏過來并使之與政府和好，而這種事還得要結(jié)實真確地做到，或者使他受同黨中另一個人底爭衡，使其名譽(yù)分削。

　　Generally, the dividing and breaking of all factions and combinations that are adverse to the state, and setting them at distance, or at least distrust amongst themselves, is not one of the worst remedies. For it is a desperate case, if those that hold with the proceeding of the state, be full of discord and faction; and those that are against it, be entire and united. I have noted, that some witty and sharp speeches, which have fallen from princes, have given fire to seditions. Caesar did himself infinite hurt, in that speech; Sulla nescivit literas, non potuit dictare\'. for it did, utterly cut off that hope, which men had entertained, that he would, at one time or other, give over his dictatorship. Galba undid himself by that speech; legi a se militem, non am: for it put the soldiers out of hope of the donative. Probus likewise, by that speech; si vixero, non opus erit amplius Romanio imperio militibus. A speech of great despair, for the soldiers: and many the like. Surely, princes had need, in tender matters, and ticklish times, to beware what they say; especially in these short speeches, which flee abroad like darts, and are thought to be shot out of their secret intentions.

　　一般地說來，分裂一切將不利于政府的黨派集團(tuán)，使之自相為仇，或者至少互不置信，不能算是一種頂壞的治療怨憤之方。因為假如贊成政府底措施的人們充滿了不和或黨爭而反對政府者乃是齊心一致的話，那情勢就真是危險之至了。常見有些從人君口中出來的機(jī)警鋒利的言語曾燃起叛亂之火。愷撒曾以“蘇拉不文，所以不會獨裁”一語給自己為害無窮，因為這句話使一般希望他早晚會放棄獨裁的人完全失望了。加爾巴以“我不收買兵士而征募兵士一語自戕，因為這句話使兵士們都失了賞賜之望了。同樣地，普羅巴斯，以“假如我活下去，羅馬帝國將不再需要兵士了”一語自戕，因為這句話使兵士們大為失望。類此者甚多。無疑地，為人君者，在危險的事件上和不安的時代中，須要慎其所言;尤其是這些短短的言辭，它們飛行如箭，并且被人們認(rèn)為是從君王底私心中無心泄露出來的。

　　For as for large discourses, they are flat things, and not so much noted.Lastly, let princes, against all events, not be without some great person, one, or rather more, of military valour near unto them, for the repressing of seditions in their beginnings.

　　至于長篇大論，則是干燥無味的東西，不如這些話之受人注意也。最后，為人君者，為預(yù)防一切起見，當(dāng)在身旁常有一位或數(shù)位有勇略的大將，為削除叛亂的萌芽之用。

　　For without that, there useth to be more trepidation in court, upon the first breaking out of troubles, than were fit And the state runneth the danger of that, which Tacitus saith; atque is habitus animorum fuit, ut pessimum facinus auderent pauci, plures vellent, crimes paterentur. But let such military persons be assured, and well reputed of, rather then factious, and popular, holding also good correspondence with the other great men in the state; or else the remedy is worse than the disease.

　　若沒有這樣的人，則變亂一起，朝廷中即驚惶失措矣。并且政府所冒的危險將如泰西塔斯所云：“雖然很少人敢做這樣至丑極惡的叛國之舉，但是卻有多人愿意這種事實現(xiàn)，而一般人都是準(zhǔn)備贊成這件事的——當(dāng)時的人心如此”。但是這樣的軍人須要可靠而且有好名譽(yù)，不可喜黨爭而結(jié)歡于眾;他并且還須與政府中其他的大人物相得;否則那治病的藥就要比疾病本身為害更烈了。