培根散文隨筆雙語閱讀
弗朗西斯·培根是英國文藝復興時期最重要的散文家、哲學家。他不但在文學、哲學上多有建樹，在自然科學領域裏，也取得了重大成就。他的第一部重要著作《隨筆》最初發表於1597年，以後又逐年增補。該書文筆言簡意賅、智睿奪目，它包含許多洞察秋毫的經驗之談，其中不僅論及政治而且還探討許多人生哲理。下面本站小編爲大家帶來培根散文隨筆雙語閱讀，希望大家喜歡!
培根散文隨筆雙語閱讀：論人的天性
Nature is often hidden; sometimes overcome; seldom extinguished. Force maketh nature more violent in me return: doctrine and discourse maketh nature less importune: but custom only doth alter and subdue nature. He that seeketh victory over his nature, let him not set himself too great, nor too small tasks: for the first will make him dejected by often failings; and the second will make him a small proceeder, though by often prevailings.
天性常常是隱而不露的，有時可以壓伏，而很少能完全熄滅的。壓力之於天性，使它在壓力減退之時更烈於前;但是習慣卻真能變化氣質，約束天性。凡是想征服自己底天性的人，不要給自己設下過大或過小的工作;因爲過大的工作將因爲常常失敗的原故而使他灰心;而過小的工作，雖然能使他常常成功，但是將使他成爲一個進步甚小的人。
And at the first, let him practise with helps, as swimmers do with bladders, or rushes: but after a time, let him practise with disadvantages, as dancers do with thick shoes. For it breeds great perfection, if the practice be harder then the use. Where nature is mighty, and therefore the victory hard, the degrees had need be; first to stay and arrest nature in time; like to him, that would say over the four and twenty letters, when he was angry: then to go less in quantity; as if one should, in forbearing wine, come from drinking healths, to a draught at a meal: and lastly, to discontinue altogether. But if a man have the fortitude, and resolution, to enfranchise himself at once, that is the best; optimus ille animi vindex, laedentia pectus vmcula qui rupit, dedoluitque semel.
還有，在起始的時候他應當用些幫忙的事務來練習，就好象學游泳的人用浮胞和葦筏一樣;但是過了些時候以後，他應當與困難相搏以爲練習，就好象舞蹈家之穿着厚鞋練習一樣。因爲，假如練習比實用還難，那麼其結果就更爲完美了。凡是天性甚強，因之不容易克服的地方，其克服的工夫就必須如此方可：第一，在時間方面要阻止天性，不要放縱，就好象有的人在生氣的時候默誦24個字母底名字以抑怒氣的一樣;這段工夫做到了，然後在量底方面應該減少，就好象要戒酒的人，從引觴互祝減到每餐一飲一樣;最後，纔可以完全戒絕，但是假如一個人有那種毅力和決心，能夠一舉而解放自己，那是最好的：最能堅持靈魂底自由的人，就是那掙斷磨胸的鎖鏈，一舉而永免受罪的人。
Neither is the ancient rule amiss, to bend nature as a wand, to a contrary extreme, whereby to set it right: understanding it, where the contrary extreme is no vice.
還有古人底遺訓說應當把天性屈到相反的另一極端去，好象一根杆杖似的，以便它再反過來的時候可以適中，這句話也是不錯的;不過我們須要明白，此處所謂的另一極端當然要不是惡德才行。
Let not a man force a habit upon himself, with perpetual continuance, but with some intermission. For both the pause reinforceth the new onset; and if a man that is not perfect be ever in practice, he shall as well practise his errors, as his abilities; and induce one habit of both: and there is no means to help this, but by seasonable intermissions.
一個人不可強給自己加上一種不斷的繼續的習慣，而應當稍有間歇。因爲一則這種休息或間歇可以援助新的嘗試;二則，假如一個德行不完全的人永遠繼續練習的話，他不僅練習了他底優點，連謬誤也一定要練習了，並且使優點與謬誤將同具一種習慣。這種情形，沒有別的補救之策，除了用合時的間歇和休止。
But let not a man trust his victory over his nature too far, for nature will lay buried a great time, and yet revive, upon the occasion or temptation. Like as it was with Aesop's damsel, turned from a cat to a woman; who sat very demurely, at the board's end, till a mouse ran before her. Therefore let a man either avoid the occasion altogether, or put himself often to it, that he may be little moved with it A man's nature is best perceived in privateness, for there is no affectation; in passion, for that puttefh a man out of his precepts; and in a new case or experiment, for there custom leaveth him.
但是一個人也不可過於相信他對於自己底天性底勝利，因爲天性能夠長期潛伏着，而到有了機會或誘惑的時候復活起來。就好象《伊索寓言》中的貓變的女子一樣，她坐在餐桌底一頭，坐得端端正正地，可是有一隻小鼠在她面前跑過的時候，她就不如此了。因此一個人應當或者完全躲避這種機會，或者常常與這種機會接觸，以便少被牽動。人底天性在私生活裏最易看出，因爲在那種生活裏是沒有虛飾的;在熱情裏也最易看出，因爲熱情使人把平日的教訓忘了;在一種新的事情或嘗試之中也最易看出，因爲在這種情形裏是無慣例可援的。
They are happy men, whose natures sort with their vocations; otherwise they may say, multum incola fuit aruma mea, when they converse in those things, they do not affect In studies, whatsoever a man commandeth upon himself, let him set hours for it: but whatsoever is agreeable to his nature, let him take no care for any set times: for his thoughts will fly to it of themselves; so as the spaces of other business, or studies, will suffice. A man's nature runs either to herbs, or weeds; therefore let him seasonably water the one, and destroy the other.
凡是天性與職業適合的人是有福的人;反之，那些從事於他們本不想做的事業的人，他們可以說：“我底靈魂曾久與天性不合之事物周旋”。在學問方面，一個人對於與他底天性不合而勉強去學的學科，應當有固定的時間;但是凡是與天性相合的學科，那就不必有什麼規定的時間;因爲他底思想會自己作主，飛到那方面去的;只要別的事情或學科所剩下來的時間足夠研究這些學問就行。一個人底天性不長成藥草，就長成莠草;所以他應當以時灌溉前者而芟除後者。
培根散文隨筆雙語閱讀：論習慣與教育
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着他們底願望的，他們底談論和言語多是依從着他們底學問和從外面得來的見解的;但是他們底行爲卻是隨着他們平日的習慣的。所以馬基亞委利說得很好(雖然他所論的事是很醜的)，天性底力量和言語底動人，若無習慣底增援，都是不可靠的。他所論的事情是，爲了完成一件極險惡的陰謀，一個人不可信任所用的某人之天性底兇猛或約言底堅決，而應當任用以前曾經親自下過手，手上染過他人底血的人。但是馬基亞委利不知道有一個乞僧克萊門，也不知道有一個哈委亞克，也不知道有一個約爾基，也不知道有一個巴爾塔薩爾·傑拉爾;然而他底定律依然是不移的，就是，天性與言語上的允諾要約都不如習慣有力。只有一件，就是現在迷信很盛，以致初次爲迷信殺人的人簡直是和業屠的人一樣地不動心;盟誓底決意也被作成與習慣一樣地強，甚至在流血的事件中亦是如此。在迷信以外的事情中習慣之凌駕一切是處處可見的;其勢力之強，使得人們於自白、抗辯、允諾、誇張之後，依然一仍舊貫地作下去，好象他們是無生命的偶像，和由習慣底輪子來轉動着的機械似的，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.
我們也可以見到習慣底統治或專制，可以看出它是怎麼回事。印度人(我說的是他們底哲人中的一派)會自己靜靜地躺在一堆柴上，然後用火自焚以爲犧牲。不但如此，那些做妻子的還要爭着與丈夫底屍身一同燒死呢。在古時，斯巴達底青年們常樂於在狄亞那底祭壇上受笞刑，連一動也不動。我還記得在女王伊利薩白初年的英國，有一個被判死刑的愛爾蘭叛黨曾上呈總督，請求縊死他的時候用薪條而不用絞索，因爲以前的叛黨都是照例用薪條的。
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.
在俄羅斯有些僧人爲贖罪起見，會在水盆裏坐上一夜，直到他們被堅冰凍住了纔算。習慣在人底精神和肉體兩方面的力量，例子可以舉出很多來。所以，既然習慣是人生底主宰，人們就應當努力求得好的習慣。
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.
習慣如果是在幼年就起始的，那就是最完美的習慣，這是一定的，這個我們叫做教育。教育其實是一種從早年就起始的習慣。所以我們常見，在言語上，幼年時代比幼年以後舌頭較爲柔活，能學一切的語法及聲音，並且四肢關節也比較柔活，適於各種的競技和運動。因爲年長方學的人不能象從小就學起的人能屈伸如意，這是真的;除非在有些從未固定自己底心志，反而把心志開放着，並準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.
但是假如個人底單獨的習慣其力量是很大的，那麼共有的聯合的習慣，其力量就更大得多了。因爲在這種地方他人底例子可爲我之教訓，他人底陪伴可爲我之援助，爭勝之心使我受刺激，光榮使我得意，所以在這種地方習慣底力量可說是到了最高峯。天性中美德底繁殖是要仗着秩序井然，紀律良好的社會的;這是無疑的。因爲國家與好政府只是滋養已長成的美德，而不甚幫助美德的種子的。可悲者，最有效的工具，目前是正用以求達到最要不得的目的呢。
