培根經(jīng)典英語(yǔ)散文

　　論幸運(yùn)

　　It cannot be denied, but outward accidents conduce much to fortune, favour, opportunity, death of others, occasion fitting virtue. But chiefly, tile mould of a man's fortune is in his own hands.(Faber quisque fortunae suae; saith the poet )

　　一方面，幸運(yùn)與偶然性有關(guān)一例如長(zhǎng)相漂亮、機(jī)緣湊巧等;但另一方面，人之能否幸運(yùn)又決定于自身。正如古代詩(shī)人所說：“人是自身幸福的設(shè)計(jì)師。

　　And the most frequent of external causes is, that the folly of one man is the fortune of another. For no man prospers so suddenly, as by others' errors. Serpens nisi serpenterm comederit non fit draco. Overt and apparent virtues bring forth praise; but there be secret and hidden virtues, that bring forth fortune; certain deliveries of a man's self, which have no name. The Spanish name, desemboltura, partly expresseth them: when there be not stonds, nor resdveness in a man's nature; but that the wheels of his mind keep way with the wheels of his fortune. For so Livy (after he had described Cato Major, in these words; in ilh viro, tanturn robur corporis et animi fiit, ut quocwique loco natus esset ,fortunarus sibi facturs videretur) falleth upon that, that he had versatile ingenium Therefore, if a man look sharply, and attentively, he shall see fortune: for though she be blind, yet she is not invisible.

　　有的時(shí)候，一個(gè)人的愚蠢恰是另一個(gè)人的幸運(yùn)，一方的錯(cuò)誤恰好促成了另一方的成功。正如諺語(yǔ)所說：“蛇吃蛇，能成龍。”炫耀于外表的才干徒然令人贊羨，而深藏未露的才干則能帶來(lái)幸運(yùn)。這需要一種難以言傳的自制力。西班牙人把這叫做“潛能”。一個(gè)人具有優(yōu)良的素質(zhì)，能在必要時(shí)發(fā)揮這種素質(zhì)從而推動(dòng)幸運(yùn)的車輪轉(zhuǎn)動(dòng)，這就叫“潛能”。歷史學(xué)家李維曾這樣形容老加圖說：“他的精神與體力都是那樣優(yōu)美博大，因此無(wú)論他出身于什么家庭，都一定可以為自己開辟出一條道路。”因?yàn)榧訄D具有多方面的才能。這話說明，只要對(duì)一個(gè)人深入觀察，是可以發(fā)現(xiàn)對(duì)他是否可以期望幸運(yùn)的。因?yàn)樾疫\(yùn)之神雖然是盲目的，卻并非無(wú)形的。

　　The way of fortune is like the Milken Way in the sky; which is a meeting or knot of a number of small stars; not seen asunder, but giving light together. So are there a number of little, and scarce discerned virtues, or rather faculties and customs, that make men fortunate.

　　幸運(yùn)的機(jī)會(huì)好像銀河，他們作為個(gè)體是不顯眼的，但作為整體卻光輝燦爛。同樣，一個(gè)人若具備許多細(xì)小的優(yōu)良素質(zhì)，最終都可能成為帶來(lái)幸運(yùn)的機(jī)會(huì)。

　　The Italians note some of them, such as a man would little think. When they speak of one that cannot do amiss, they will throw in, into his other conditions, that he hath poco di motto. And certainly, there be not two more fortunate properties; than to have a little of the fool; and not too much of the honest. Therefore, extreme lovers of their country, or masters, were never fortunate, neither can they be. For when a man placeth his thoughts without himself, he goeth not his own way. An hasty fortune maketh an enterpriser, and remover (the French hath it better, entrepreneur, or remuamt), but the exercised fortune maketh the able man. Fortune is to be honoured, and respected, and it be but for her daughters, Confidence, and Reputation. For those two felicity hreedeth: the first within a man's self; the latter, in others towards him.

　　意大利人在談?wù)摼鞯娜藭r(shí)，除了夸贊他別的優(yōu)點(diǎn)，有時(shí)會(huì)說表面上帶一點(diǎn)“傻氣”。是的，有一點(diǎn)傻氣，但并不是呆氣，再?zèng)]有比這對(duì)人的更幸運(yùn)的了。然而迷信愚妄的人是不會(huì)幸運(yùn)的。他們把思考權(quán)交付給了他人，就不會(huì)走自己的路了。意外的幸運(yùn)會(huì)使人冒失、狂妄，然而經(jīng)過磨練的幸運(yùn)卻使人成為偉器。幸運(yùn)是令人尊敬的，至少這是為了他的兩個(gè)女兒一一位叫自信，位叫名譽(yù)。他們都是幸運(yùn)所產(chǎn)生的。前者產(chǎn)生于人良身的心中，后者產(chǎn)生于他人的心中。

　　All wise men, to decline me envy of their own virtues, use to ascribe them to providence and fortune; for so they may the better assume them: and besides, it is greatness in a man, to be the care of me higher powers. So Caesar said to me pilot in the tempest, Caesarem portas, etfortunam ene. So Sulla chose the name of Felix, and not of Magnus. And it hath been noted, that those that ascribe openly too much to their own wisdom, and policy, end unfortunate. It is written, thattimotheus the Athenian, after he had, in the account he gave to the state of his government, often interlaced this speech, 'and in mis fortune had no part', never prospered in anything he undertook afterwards. Certainly, mere be, whose fortunes are like Homer's verses, that have a slide, and easiness, more than the verses of other poets: as Plutarch sailh of Timoleon's fortune, in respect of that of Agesilaus, or Epaminondas. And that this should be, no doubt it is much in a man's self.

　　古代的智者，為避免招人嫉恨，很少對(duì)自己的幸運(yùn)進(jìn)行夸耀，他們把一切歸功于“神”。事實(shí)上，也只有偉大人物才能得到神的護(hù)佑。凱撒對(duì)大風(fēng)浪中的水手說：“鎮(zhèn)靜，有凱撒坐在你的船上!”而蘇拉則不敢自稱為“偉大”，只稱自己為“有幸的”。從歷史可以看到，凡把成功完全歸于自己的人，常常得到不幸的終局。例如，雅典人泰摩索斯總把他在政治上的成就說成：“這決非幸運(yùn)所賜，而是因?yàn)楸救烁呙鳌?rdquo;結(jié)果他以后再做什么事卻很少成功了。世間確有一些人，他們的幸運(yùn)，流暢得有如荷馬的詩(shī)句。例如普魯塔克就曾把泰摩列昂的好運(yùn)氣與阿蓋西勞斯和埃帕米農(nóng)達(dá)的運(yùn)氣相對(duì)比但這種幸運(yùn)成功的果實(shí)，最終也還要到他們的德性中去找原因呵!

　　論美

　　Men's thoughts are much according to their inclination: their discourse and speeches according to their learning, and infused opinions; but their deeds are after as they have been accustomed. And therefore, as Machiavelli well noteth (though in an evil favoured instance) there is no trusting to the force of nature, nor to the bravery of words; except it be corroborate by custom. His instance is, that for the achieving of a desperate conspiracy, a man should not rest upon the fierceness of any man's nature, or his resolute undertakings; but take Such an one, as hath had his hands formerly in blood. But Machiavelli knew not of a Friar Clement, nor a Ravillac, nor a Jaureguy, nor a Baltazar Gerard: yet his rule holdeth still, that nature, nor the engagement of words, are not so forcible as custom. Only superstition is now so well advanced, that men of the first blood are as firm as butchers by occupation: and votary resolution is made equipollent to custom, even in matter of blood. In other things, the predominancy of custom is everywhere visible; in so much, as a man would wonder, to hear men profess, protest, engage, give great words, and then do just as they have done before: as if they were dead images, and engines moved only by the wheels of custom.

　　人們底思想多是依從著他們底愿望的，他們底談?wù)摵脱哉Z(yǔ)多是依從著他們底學(xué)問和從外面得來(lái)的見解的;但是他們底行為卻是隨著他們平日的習(xí)慣的。所以馬基亞委利說得很好(雖然他所論的事是很丑的)，天性底力量和言語(yǔ)底動(dòng)人，若無(wú)習(xí)慣底增援，都是不可靠的。他所論的事情是，為了完成一件極險(xiǎn)惡的陰謀，一個(gè)人不可信任所用的某人之天性底兇猛或約言底堅(jiān)決，而應(yīng)當(dāng)任用以前曾經(jīng)親自下過手，手上染過他人底血的人。但是馬基亞委利不知道有一個(gè)乞僧克萊門，也不知道有一個(gè)哈委亞克，也不知道有一個(gè)約爾基，也不知道有一個(gè)巴爾塔薩爾·杰拉爾;然而他底定律依然是不移的，就是，天性與言語(yǔ)上的允諾要約都不如習(xí)慣有力。只有一件，就是現(xiàn)在迷信很盛，以致初次為迷信殺人的人簡(jiǎn)直是和業(yè)屠的人一樣地不動(dòng)心;盟誓底決意也被作成與習(xí)慣一樣地強(qiáng)，甚至在流血的事件中亦是如此。在迷信以外的事情中習(xí)慣之凌駕一切是處處可見的;其勢(shì)力之強(qiáng)，使得人們于自白、抗辯、允諾、夸張之后，依然一仍舊貫地作下去，好象他們是無(wú)生命的偶像，和由習(xí)慣底輪子來(lái)轉(zhuǎn)動(dòng)著的機(jī)械似的，這種情形真使人驚訝。

　　We see also the reign or tyranny of custom, what it is. The Indians (I mean the sect of their wise men) lay themselves quietly upon a stack of wood, and so sacrifice themselves by fire. Nay, the wives strive to be burned with the corpses of their husbands. The lads of Sparta, of ancient time, were wont to be scourged upon the altar of Diana, without so much as queening. I remember in the beginning of Queen Elizabeth's time of England, an Irish rebel condemned, put up a petition to the deputy, that he might be hanged in a with, and not in an halter, because it had been so used, with former rebels.

　　我們也可以見到習(xí)慣底統(tǒng)治或?qū)Ｖ?，可以看出它是怎么回事。印度?我說的是他們底哲人中的一派)會(huì)自己靜靜地躺在一堆柴上，然后用火自焚以為犧牲。不但如此，那些做妻子的還要爭(zhēng)著與丈夫底尸身一同燒死呢。在古時(shí)，斯巴達(dá)底青年們常樂于在狄亞那底祭壇上受笞刑，連一動(dòng)也不動(dòng)。我還記得在女王伊利薩白初年的英國(guó)，有一個(gè)被判死刑的愛爾蘭叛黨曾上呈總督，請(qǐng)求縊死他的時(shí)候用薪條而不用絞索，因?yàn)橐郧暗呐腰h都是照例用薪條的。

　　There ON be monks in Russia, for penance, that will sit a whole night in a vessel of water, till they be engaged with hard ice. Many examples may be put of the force of custom, both upon mind, and body. Therefore, since custom is the principal magistrate of man's life, let men by all means endeavour to obtain good customs.

　　在俄羅斯有些僧人為贖罪起見，會(huì)在水盆里坐上一夜，直到他們被堅(jiān)冰凍住了才算。習(xí)慣在人底精神和肉體兩方面的力量，例子可以舉出很多來(lái)。所以，既然習(xí)慣是人生底主宰，人們就應(yīng)當(dāng)努力求得好的習(xí)慣。

　　Certainly, custom is most perfect, when it beginneth in young years: this we call education; which is, in effect, but an early custom. So we see, in languages the tongue is more pliant to all expressions and sounds, the joints are more supple to all fears of activity and motions, in youth than afterwards. For it is true, that late learners cannot so well take the ply; except it be in some minds, that have not suffered themselves to fix, but have kept themselves open and prepared to receive continual amendment, which is exceeding rare.

　　習(xí)慣如果是在幼年就起始的，那就是最完美的習(xí)慣，這是一定的，這個(gè)我們叫做教育。教育其實(shí)是一種從早年就起始的習(xí)慣。所以我們常見，在言語(yǔ)上，幼年時(shí)代比幼年以后舌頭較為柔活，能學(xué)一切的語(yǔ)法及聲音，并且四肢關(guān)節(jié)也比較柔活，適于各種的競(jìng)技和運(yùn)動(dòng)。因?yàn)槟觊L(zhǎng)方學(xué)的人不能象從小就學(xué)起的人能屈伸如意，這是真的;除非在有些從未固定自己底心志，反而把心志開放著，并準(zhǔn)備好了接受不斷的改良的人們，那算是例外，但這種情形是非常之少的。

　　But if the force of custom simple and separate, be great: the force of custom copulate, and conjoined and collegiate, is far greater. For there example teacheth; company comforteth; emulation quickeneth; glory raiseth: so as in such places the force of custom is in his exaltation. Certainly, the great multiplication of virtues upon human nature resteth upon societies well ordained, and disciplined. For commonwealths, and good governments, do nourish virtue grown, but do not much mend the seeds. But the misery is, that the most effectual means are now applied to the ends least to be desired.

　　但是假如個(gè)人底單獨(dú)的習(xí)慣其力量是很大的，那么共有的聯(lián)合的習(xí)慣，其力量就更大得多了。因?yàn)樵谶@種地方他人底例子可為我之教訓(xùn)，他人底陪伴可為我之援助，爭(zhēng)勝之心使我受刺激，光榮使我得意，所以在這種地方習(xí)慣底力量可說是到了最高峰。天性中美德底繁殖是要仗著秩序井然，紀(jì)律良好的社會(huì)的;這是無(wú)疑的。因?yàn)閲?guó)家與好政府只是滋養(yǎng)已長(zhǎng)成的美德，而不甚幫助美德的種子的。可悲者，最有效的工具，目前是正用以求達(dá)到最要不得的目的呢。