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Of Friendship IT HAD been hard for him that spake it to have put more truth and untruth together in few words, than in that speech, Whatsoever is delighted in solitude, is either a wild beast or a god. For it is most true, that a natural and secret hatred, and aversation towards society, in any man, hath somewhat of the savage beast; but it is most untrue, that it should have any character at all, of the divine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, for a higher conversation: such as is found to have been falsely and feignedly in some of the heathen; as Epimenides the Canadian, Numa the Roman, Empedocles the Sicilian, and Apollonius of Tyana; and truly and really, in divers of the ancient hermits and holy fathers of the church. But little do men perceive what solitude is, and how far it extendeth. For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love. The Latin adage meeteth with it a little: Magna civitas , magna solitudo; because in a great town friends are scattered; so that there is not that fellowship, for the most part, which is in less neighborhoods. But we may go further, and affirm most truly, that it is a mere and miserable solitude to want true friends; without which the world is but a wilderness; and even in this sense also of solitude, whosoever in the frame of his nature and affections, is unfit for friendship, he taketh it of the beast, and not from humanity. A principal fruit of friendship, is the ease and discharge of the fulness and swellings of the heart, which passions of all kinds do cause and induce. We know diseases of stoppings, and suffocations, are the most dangerous in the body; and it is not much otherwise in the mind; you may take sarza to open the liver, steel to open the spleen, flowers of sulphur for the lungs, castoreum for the brain; but no receipt openeth the heart, but a true friend; to whom you may impart griefs, joys, fears, hopes, suspicions, counsels, and whatsoever lieth upon the heart to oppress it, in a kind of civil shrift or confession. It is a strange thing to observe, how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we speak: so great, as they purchase it, many times, at the hazard of their own safety and greatness. For princes, in regard of the distance of their fortune from that of their subjects and servants, cannot gather this fruit, except (to make themselves capable thereof) they raise some persons to be, as it were, companions and almost equals to themselves, which many times sorteth to inconvenience. The modern languages give unto such persons the name of favorites, or privadoes; as if it were matter of grace, or conversation. But the Roman name attaineth the true use and cause thereof, naming them participes curarum; for it is that which tieth the knot.And we see plainly that this hath been done, not by weak and passionate princes only, but by the wisest and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed other likewise to call them inthe same manner; using the word which is received between private men. L. Sylla, when he commanded Rome, raised Pompey (after surnamed the Great) to that height, that Pompey vaunted himself for Sylla's overmatch. For when he had carried the consulship for a friend of his, against the pursuit of Sylla, and that Sylla did a little resent thereat, and began to speak great, Pompey turned upon him again, and in effect bade him be quiet; for that more men adored the sun rising, than the sun setting. With Julius Caesar, Decimus Brutus had obtained that interest as he set him down in his testament, for heir in remainder, after his nephew. And this was the man that had power with him, to draw him forth to his death. For when Caesar would have discharged the senate, in regard of some ill presages, and specially a dream of Calpurnia; this man lifted him gently by the arm out of his chair, telling him he hoped he would not dismiss the senate, till his wife had dreamt a better dream. And it seemeth his favor was so great, as Antonius, in a letter which is recited verbatim in one of Cicero's Philippics, calleth him venefica, witch; as if he had enchanted Caesar. Augustus raised Agrippa (though of mean birth) to that height, as when he consulted with Maecenas, about the marriage of his daughter Julia, Maecenas took the liberty to tell him, that he must either marry his daughter to Agrippa, or take away his life; there was no third way, he had made him so great. With Tiberius Caesar, Sejanus had ascended to that height, as they two were termed, and reckoned, as a pair of friends. Tiberius in a letter to him saith,Haec pro amicitia nostra non occultavi; and the whole senate dedicated an altar to Friendship, as to a goddess, in respect of the great dearness of friendship, between them two. The like, or more, was between Septimius Severus and Plautianus. For he forced his eldest son to marry the daughter of Plautianus; and would often maintain Plautianus, in doing affronts to his son; and did write also in a letter to the senate, by these words: I love the man so well, as I wish he may over-live me.Now if these princes had been as a Trajan, or a Marcus Aurelius, a man might have thought that this had proceeded of an abundant goodness of nature; but being men so wise, of such strength and severity of mind, and so extreme lovers of themselves, as all these were, it proveth most plainly that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, except they mought have a friend, to make it entire; and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship. It is not to be forgotten, what Comineus observeth of his first master, Duke Charles the Hardy,namely, that he would communicate his secrets with none; and least of all, those secrets which troubled him most. Whereupon he goeth on, and saith that towards his latter time, that closeness did impair, and a little perish his understanding. Surely Comineus mought have made the same judgment also, if it had pleased him, of his secondmaster, Lewis the Eleventh, whose closeness was indeed his tormentor. The parable of Pythagoras is dark, but true; Cor ne edito; Eat not the heart. Certainly, if a man would give it a hard phrase,those that want friends, to open themselves unto,are carnnibals of their own hearts. But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is, that this communicating of a man's self to his friend, works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. For there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man that imparteth his griefs to his friend, but he grieveth the less. So that it is in truth, of operation upon a man's mind, of like virtue as the alchemists use to attribute to their stone, for man's body; that it worketh all contrary effects, but still to the good and benefit of nature. But yet without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. For in bodies, union strengtheneth and cherisheth any natural action; and on the other side, weakeneth and dulleth any violent impression: and even so it is of minds. The second fruit of friendship, is healthful and sovereign for the understanding, as the first is for the affections. For friendship maketh indeed a fair day in the affections, from storm and tempests; but it maketh daylight in the understanding, out of darkness, and confusion of thoughts. Neither is this to be understood only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits band understanding do clarify and break up, in the communicating and discoursing with another; he tosseth his thoughts more easily; he marshalleth them more orderly, he seeth how they look when they are turned into words: finally, he waxeth wiser than himself; and that more by an hour's iscourse, than by a day's meditation. It was well said by Themistocles, to the king of Persia, That speech was like cloth of Arras, opened and putabroad; whereby the imagery doth appear infigure; whereas in thoughts they lie but as in packs. Neither is this second fruit of friendship, in opening the understanding, restrained only to such friends as are able to give a man counsel; (they indeed are best;) but even without that, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as againsta stone, which itself cuts not. In a word, a man were better relate himself to a statua, or picture ,han to suffer his thoughts to pass in smother. Add now, to make this second fruit of friendship complete, that other point, which lieth more open, and falleth within vulgar observation; which is faithful counsel from a friend. Heraclitus saith well in one of his enigmas, Dry light is ever the best. And certain it is, that the light that a man receiveth by counsel from another, is drier and purer, than that which cometh from his own understanding and judgment; which is ever infused, and drenched, in his affections and customs.So as there is as much difference between the counsel, that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend, and of a flatterer. For there is no such flatterer as is a man's self; and there is no such remedy against flattery of a man's self, as the liberty of a friend. Counsel is of two sorts: the one concerning manners, the other concerning business. For the first,the best preservative to keep the mind in health, is the faithful admonition of a friend. The calling of a man's self to a strict account, is a medicine, sometime too piercing and corrosive. Reading good books of morality, is a little flat and dead. Observing our faults in others, is sometimes improper for our case. But the best receipt (best, I say, to work, and best to take) is the admonition of a friend. It is a strange thing to behold, what gross errors and extreme absurdities many (especially of the greater sort) do commit, for want of a friend to tell them of them; to the great damage both of their fame and fortune: for, as St. James saith, they are as men that look sometimes into a glass, and preently forget their own shape and favor. As for business, a man may think, if he win, that two eyes see no more than one; or that a gamester seeth always more than a looker-on; or that a man in anger, is as wise as he that hath said over the four and twenty letters; or that a musket may be shot off as well upon the arm, as upon a rest; and such other fond and high imaginations, to think him self all in all. But when all is done, the help of good counsel, is that which setteth business straight. And if any man think that he will take counsel, but it shall be by pieces; asking counsel in one business, of one man, and in another business, of another man; it is well (that is to say, better, perhaps, than if he asked none at all); but he runneth two dangers: one, that he shall not be faithfully counselled; for it is a rare thing, except it be from a perfect and entire friend, to have counsel given, but such as shall be bowed and crooked to some ends, which he hath, that giveth it. The other, that he shall have counsel given, hurtful and unsafe (though with good meaning), and mixed partly of mischief and partly of remedy; even as if you would call a physician, that is thought good for the cure of the disease you complain of, but is unacquainted with your body; and therefore may put you in way for a present cure, but overthroweth your health in some other kind; and so cure the disease, and kill the patient. But a friend that is wholly acquainted with a man's estate, will beware, by furthering any present business, how he dasheth upon other inconvenience. And therefore rest not upon scattered counsels; they will rather distract and mislead, than settle and direct. After these two noble fruits of friendship (peace in the affections, and support of the judgment), followeth the last fruit; which is like the pomegranate, full of many kernels; I mean aid, and bearing a part, in all actions and occasions. Here the best way to represent to life the manifold use of friendship, is to cast and see how many things there are, which a man cannot do himself; and then it will appear, that it was a sparing speech of the ancients, to say, that a friend is another himself; for that a friend is far more than himself. Men have their time, and die many times, in desire of some things which they principally take to heart; the bestowing of a child, the finishing of a work, or the like. If a man have a true friend, he may rest almost secure that the care of those things will continue after him. So that a man hath, as it were, two lives in his desires. A man hath a body, and that body is confined to a place; but where friendship is, all offices of life are as it were granted to him, and his deputy. For he may exercise them by his friend. How many things are there which a man cannot, with any face or comeliness, say or do himself? A man can scarce allege his own merits with modesty, much less extol them; a man cannot sometimes brook to supplicate or beg; and a number of the like. But all these things are graceful, in a friend's mouth, which are blushing in a man's own. So again, a man's person hath many proper relations, which he cannot put off. A man cannot speak to his son but as a father; to his wife but as a husband; to his enemy but upon terms:whereas a friend may speak as the case requires, and not as it sorteth with the person. But to enumerate these things were endless; I have given the rule, where a man cannot fitly play his own part; if he have not a friend, he may quit the stage. |
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论友谊 喜欢孤独的人不是野兽便是神灵”。说这话的人若要在寥寥数语之中，更能把真理和邪说放在一处，那就很难了。因为，若说一个人心里有了一种天生的、隐秘的、对社会的憎恨嫌弃，则那个人不免带点野兽底性质，这是极其真实的；然而要说这样的一个人居然有任何神灵底性质，则是极不真实的。只有一点可为例外，那就是当这种憎恨社会的心理不是出于对孤独的爱好而是出于一种想把自己退出社会以求更崇高的生活的心理的时候；这样的人异教徒中有些人曾冒充过，如克瑞蒂人埃辟曼尼底斯罗马人努马西西利人安辟道克利斯和蒂安那人阿波郎尼亚斯是也；而基督教会中许多的古隐者和长老则确有如此者。但是一般人并不大明白何为孤独以及孤独底范围。因为在没有“仁爱”的地方，一群的人众并不能算做一个团体，许多的面目也仅仅是一列图画；而交谈则不过是铙钹丁令作声而且。这种情形有句拉丁成语略能形容之：“一座大城市就是一片大荒野”；因为在一座大城市里朋友们是散居各处的，所以就其大概而言，不像在小一点的城镇里，有那样的交情。但是我们不妨更进一步并且很真实地断言说，缺乏真正的朋友乃是最纯粹最可怜的孤独；没有友谊则斯世不过是一片荒野；我们还可以用这个意义来论“孤独”说，凡是天性不配交友的人其性情可说是来自禽兽而不是来自人类的。 友谊底主要效用之一就在使人心中的愤懑抑郁之气得以宣泄弛放，这些不平之气是各种的情感都可以引起的。闭塞之症于人底身体最为凶险，这是我们知道的；在人底精神方面亦复如此：你可以服撒尔沙以通肝，服钢以通脾，服硫华以通肺，服海狸胶以通脑，然而除了一个真心的朋友之外没有一样药剂是可以通心的。对一个真心的朋友你可以传达你底忧愁、欢悦、恐惧、希望、疑忌、谏净，以及任何压在你心上的事情，有如一种教堂以外的忏悔一样。 许多伟大的人主帝王对于我们所说的友谊底效用之重视在我们看起来实为可异。他们之重视友谊，至于往往不顾自己底安全与尊荣以求之。盖为人君者，由于他们与臣民之间地位上的距离的原故，是不能享受友谊的——除非他们（为使自己能享受友谊起见）把某人擢升到他们底伴侣或侪辈底地位，然而这样做底结果往往是有不便的。像这样的人现代语叫做“宠臣”或“私人”；好像他们之所以能到这种地位仅仅是由于主上底恩意或君臣之间的亲近似的。然而罗马语中的字眼才能算是把这种人底真正用途及其擢升之由表达出来了；罗马语把这种人叫做participes curarum“分优者”；因为真能使君臣之间结如斯之友谊者，正即此事也。我们又可以看到像这样的事情并不限于懦弱易感的君主，即从来最有智有谋的君主，亦往往有与臣下中某人结交，呼之为友，并使旁人亦以君王之友人称之者；君臣之间所用的这种称谓就和普遍私人之间所用的一样。 苏拉，当他为罗马底独裁者的时候，把庞拜（即后来被人称为“伟大的”庞拜者）擢升到很高的地位以至庞拜自诩为苏拉所不及。因为有一次庞拜为他底一位朋友争执政官之职，与苏拉所推举之人竞选，竟而获胜。在苏拉对此表示不满而开始争吵的时候，庞拜简直反唇相向，叫他不要多言，“因为拜朝日的人多过拜夕阳的人”。在恺撒则有代西玛斯·布鲁塔斯，其影响之巨，竟使恺撒在遗嘱中立他为次承继人，仅次于恺撒底孙外甥。而这人也就是有能力诱致恺撒于死地的人。因为在恺撒为了一些不祥的预兆，尤其是克尔坡尼亚底一场噩梦的原故而想使参议院先行散会，改期再开的时候，布鲁塔斯拉着他底胳膊，轻轻地把他从椅子上拉了起来，并告诉他说，他希望恺撒不要叫参议院散会，等恺撒底夫人做一场好一点的梦之后再行开会。安东尼在一封信里（这封信在西塞罗底攻击演说之一中曾经一字不移地引用过）曾呼代西玛斯·布鲁塔斯为“妖人”，好像他用邪术迷惑了恺撒似的，他底得宠之深可见矣。阿葛瑞帕虽然出身微贱，但是奥古斯塔斯却把他升到很高的地位，以致后来当奥古斯塔斯以他底女儿玖利亚底婚事问麦西那斯的时候，麦西那斯竟敢说“他必须把女儿嫁给阿葛瑞帕，否则就必须把阿葛瑞帕杀了。再没有第三条路可走，因为他把阿葛瑞帕已造就得如此之伟大了”。在泰比瑞亚斯一方面西亚努斯升到很高的位置，竟至他们二人被称并被认为一双朋友。泰比瑞亚斯在致西亚努斯的一封信里写道：“为了我们底友谊的原故，我没有把这些事对你隐瞒”，并且整个的参议院给“友谊”特造了一座杂坛（就好像“友谊”是一位女神一样）以表扬他们二人之间的很亲爱的友谊。此类或胜乎此的例子又可于塞普谛米亚斯·塞委拉斯与普劳梯亚努斯底友谊中见之。因为塞委拉斯竟强迫他底儿子娶普劳梯亚努斯之女为妻；并且往往袒护普劳梯亚努斯种种欺凌皇子的行为；他并且以这样的言辞下诏于参议院：“朕爱其人如此之深，愿其能后朕而死也”。假如这些君王是图拉真或马喀斯·奥瑞利亚斯一流的，那末我们可以认为像上述的举动乃是出自十分良善的心田的；但是这些君王都是很有智谋，精神强健而严厉，并且是极端爱己的，然而他们竟然如此，这就可以证明他们底幸福虽然已达人间之极峰，但是他们对之，仍不满意，觉得若无朋友使之圆满，则这种幸福终是残缺不全也。犹有甚者，这些君主都是有妻有子有甥侄的人，然而这些人竟不能使他们有朋友之乐 康明奈亚斯关于他底第一位主上，“勇敢的”查理公爵，所说的话是不可忘的，就是，他不肯把他底秘密与任何人共之，尤其不肯把那最使他为难的秘密告人。于是康明奈亚斯继续又说道：“到公爵底末日将近的时候这种秘而不宣的性情不免稍损他底理智”。其实，如果康明奈亚斯乐意的话，他对于他底第二位主上，路易十一，也大可下同样的断语，因为路易十一底好隐秘确是他自己底灾星。毕达哥拉斯底格言是难解而真确的；他说，“不要吃你底心”。确实地；说得厉害一点，没有朋友可以向之倾诉心事的人们可说是吃自己底心的野人。有一件事却是很值得惊奇的（我把它说了出来就此结束关于友谊底第一种功效的话语），那就是，一个人向朋友宣泄私情的这件事能产生两种相反的结果，它既能使欢乐倍增，又能使忧愁减半。因为没有人不因为把自己底乐事告诉了朋友而更为欢欣者，也没有人因为把自己底忧愁告诉了朋友而不减忧愁者。所以就实际的作用而言，友谊之于人心其价值真有如炼金术士常常所说的他们底宝石之于人身一样；这宝石，依术土们底话，是能产生种种互相反对的效力，然而总是有利于天禀的。然而，即令不借助于术士，在普通的自然现象中，也可以看到这种情形很明显的肖象。因为物体相合则足以助长并滋养任何天然的作用，又可以削弱并挫折任何暴烈的外来打击也：物体如此，人心亦是如此。 友谊底第二种功用就在它能卫养并支配理智，有如第一种功用之卫养并支配感情一样。因为友谊在感情方面使人出于烈风暴雨而入于光天化日，而在理智方面又能使人从黑暗和乱想入于白昼也。这不仅指一个人从朋友处得来的忠谏而言；即在得到这个之前，任何心中思虑过多的人，若能与旁人通言并讨论，则他底心智与理解力将变为清朗而有别；他底思想底动作将更为灵活；其排列将更有秩序；他可以看出来把这些思想变成言语的时候它们是什么模样；他终于变得比以往的他聪明，而要达到这种情形，一小时底谈话比一天底沉思为效更巨——这些都是没有疑义的。塞密斯陶克立斯对波斯王的话说得极是。他说：“言语有如张挂展览的花毡，其中的图形都是显明的；而思想则有如卷折起来的花毡”。友谊底这第二种功用（就是启发理智），也不限于那些能进忠言的朋友（他们当然是最好的朋友了），即令没有这样的朋友，一个人也能借言谈底力量自己增长知识，把自己底思想使之明白表现，并且把自己底机智磨厉得更为锋利，如磨刃于石，刃锐而石固不能割也。简言之，一个人，与其使他底思想窒息而灭，毋宁向雕像或图画倾诉一切之为愈也。 现在，为充分说明友谊底这第二种功用起见，我们再一谈那个显而易见的、流俗之人也可以注意到的那一点，就是朋友底忠言。赫拉克里塔斯在他底隐语之一中说得很好，“干光永远最佳”。一个人从另一个人的净言中所得来的光明比从他自己底理解力，判断力中所出的光明更是干净纯粹，这是无疑的：一个人从自己底理解力与判断力中得来的那种光明总不免是受他底感情和习惯底浸润影响的。因此，在朋友所给的诤言与自己所作的主张之间其差别有如良友底净言与谄佞底建议之间的差别一样。因为谄谀我者无过于我；而防御自谄自谀之术更无有能及朋友之直言者也。诤言共有两种：一是关于行为的，一是关于事业的。说到第一种，最能保人心神之健康的预防药就是朋友底忠言规谏。一个人底严厉自责是一种有时过于猛烈，蚀力过强的药品。读劝善的好书不免沈闷无味。在别人身上观察自己底错误有时与自己底情形不符。最好的药方（最有效并且最易服用的）就是朋友底劝谏。许多人（尤其是伟大的人们）因为没有朋友向他们进忠告的缘故，做出大谬极误的事来，以致他们底名声和境遇均大受损失，这种情形看起来是很可惊异的。这些人是，有如圣雅各所说，“有时看看镜子，而不久就会忘了自己底形貌的”。讲到事业方面，一个人也许以为两只眼所见的并不多于一只眼所见的；或者以为局中人之所见总较旁观者之所见为多；或者以为一个在发怒中的人和一个默数过二十四个字母的人一般地聪明；或者以为一枝旧式毛瑟枪，托在臂上放和托在架上放一样地得力；他可以有许多类此的愚蠢骄傲的妄想，以为自己一身就很够了。然而能使事业趋于正轨者还数忠言。又，假如有人想采纳别人底忠告，而愿意零碎采纳，在某一件事上问某一人，在另一件事上问另一人，这样的办法也好（这就是说，总比他全不问人的或者好一点）；可是他冒着两种危险；一是他将得不到忠实的进言；因为所进的言论必须是来自一位完全诚心的朋友的才好，否则鲜有不被歪屈而倾向于进言人之私利者也。另一种危险是他所得的进言，将为一种有害而不安全的言论（虽然用意是好的）一半是招致祸患的而一半是救济或预防祸患的；有如你生病请医，而这位医生是虽被认为善治你所患的病症，却是不熟悉你底体质的；因此他也许会使你目前的疾病可以痊愈而将危害你健康的另一方面；结果是治了病症而杀了病人。一个完全通晓你底事业境遇的朋友则不然，他将小心注意，以免因为推进你目前的某种事业而使你在别的方面突受打击。所以最好不要依靠零零碎碎的忠告；它们扰乱和误引底可能多于安定和指导底可能也。 在友谊底这两种高贵的功效（心情上的平和与理智上的扶助）之后还有那最末的一种功效：这种功效有如石榴之多核。这句话的意思就是朋友对于一个人底各种行为，各种需要，都有所帮助，有所参加也。在这一点上，若要把友谊底多种用途很显明生动地表现出来，最好的方法是计算一下，看看一个人有多少事情是不能靠自己去办理的：这样计算一下之后，我们就可以看得出古人所谓“朋友者另一己身也”的那句话是一句与事实相较还很不够的话；因为一个朋友比较一个人底己身用处还要大得多。人底生命有限，有许多人在没有达到最大的心愿——如子女底婚事，工作之完成，等等——之前就死了。要是一个人有了一位真心的朋友，那末他就大可安心，知道这些事件在他死后还是有人照料的。如此，一个人在完成心愿上简直是有两条性命了。一个人有一个身体，而这个身体是限于一个地方的；但是假如他有朋友，那末所有的人生大事都可算是有人办理了。就是他自己不能去的地方，他底朋友也可以代表他的。还有，有多少事是一个人为了颜面底关系，不能自己说或办的！一个人不能自承有功而免矜夸之嫌，更不用说是不能表扬自己底功绩了；他有时也不能低首下心地去有所恳求；诸如此类的事很多。但是这一切的事，在一个人自己底嘴里说出来未免赧颜的，在朋友嘴里说出来却是很好。类此，一个人还有许多身份上的关系，是他不能弃置不顾的。例如，一个人对儿子讲话，就不能不保持父亲底身份；对妻子讲话就不能不保持丈夫底身份；对仇敌讲话就不能不顾虑自己底体面：但是一个朋友却可以就事论事，而不必顾虑到人底方面。这一类的事情要－－列举出来是说不完的；要之，一个人若是有某种事自己不能很得体地去做时，我对他有一条规则可说，就是，他如果没有朋友的话，那末他只有“下台”之一法。 （水天同 译） |
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Of Beauty VIRTUE is like a rich stone, best plain set; and surely virtue is best, in a body that is comely ,though not of delicate features; and that hath rather dignity of presence, than beauty of aspect. Neither is it almost seen, that very beautiful persons are otherwise of great virtue; as if nature were rather busy, not to err, than in labor to produce excellency. And therefore they prove accomplished, but not of great spirit; and study rather behavior, than virtue. But this holds not always: for Augustus Caesar, Titus Vespasianus, Philip le Belle of France, Edward the Fourth of England, Alcibiades of Athens, Ismael the Sophy of Persia, were all high and great spirits; and yet the most beautiful men of their times. In beauty, that of favor, is more than that of color; and that of decent and gracious motion, more than that of favor. That is the best part of beauty, which a picture cannot express; no, nor the first sight of the life. There is no excellent beauty, that hath not some strangeness in the proportion. A man cannot tell whether Apelles, or Albert Durer, were the more trifler; whereof the one, would make a personage by geometrical proportions; the other, by taking the best parts out of divers faces, to make one excellent. Such personages, I think, would please nobody, but the painter that made them. Not but I think a painter may make a better face than ever was; but he must do it by a kind of felicity (as a musician that maketh an excellent air in music), and not by rule. A man shall see faces, that if you examine them part by part, you shall find never a good; and yet altogether do well. If it be true that the principal part of beauty is in decent motion, certainly it is no marvel, though persons in years seem many times more amiable; pulchrorum autumnus pulcher; for no youth can be comely but by pardon, and considering the youth, as to make up the comeliness. Beauty is as summer fruits,) which are easy to corrupt, and cannot last; and for the most part it makes a dissolute youth, and an age a little out of countenance; but yet certainly again, if it light well, it maketh virtue shine,and vices blush. --------------------------------- 美德好比宝石，在朴素背景的衬托下反而更华丽。同样，一个打扮并不华贵，却端庄严肃而有美德的人是令人肃然起敬的。 美貌的人并不都有其他方面的才能。许多容貌俊秀的人却一无所有，他们过于追求外形的美而放弃了内在的美。 仔细分析起来，形体之美要胜于颜色之美，而优雅行为之美又胜于形体之美。最高的美是画家所无法表现的。因为它是难以直观的。这是一种奇妙的美，曾经有两位画家――阿皮雷斯和丢勒滑稽地认为，可以按照几何比例，或者通过摄取不同人身上最美的特点，加以合成的方法，画出最完美的人像。 其实像这样画出来的美人，恐怕只有画家才喜欢。 有些老人显得很可爱，因为他们的作风优雅而美。“美人的迟暮也是美的。”而尽管有的年轻人具有美貌，却由于缺乏优美的修养而不配得到赞美。 美有如盛夏的水果，而容易腐烂而难保持的,世上有许多美人,他们有过放荡青春，却迎受着愧悔的晚年。 因此，把美的形貌与美的德行结合起来吧。只有这样，美会放射出真正的光辉。 |
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Of Love 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. 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 be- fore a little idol, and make himself a 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 him self, as the lover doth of the person loved; and therefore it was well said, That it is impossible to love, and to be wise. Neither doth this weakness appear to others only, and not to the party loved; but to the loved most of all, except the love be reciproque. 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 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 quarters; 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 noways 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. ------------------------------------------ 舞台上的爱情比生活中的爱情要美好得多。因为在舞台上，爱情只是喜剧和悲剧的素材。而在人生中，爱情却常常招来不幸。它有时像那位诱惑人的魔女，有时又像那位复仇的女神。你可以看到，一切真正伟大的人物（无论是古人、今人，只要是其英名永铭于人类记忆中的），“没有一个是因爱情而发狂的人：因为伟大的事业抑制了这种软弱的感憎。只有罗马的安东尼和克劳底亚是例外。前者本性就好色荒淫，然而后者却是严肃多谋的人。所以爱情不仅会占领开旷坦阔的胸怀，有时也能闯入壁垒森严的心灵－－假如守御不严的话。 埃皮克拉斯曾说过一句笑话：“人生不过是一座大戏台。”似乎本应努力追求高尚事业的人类，却只应像玩偶奴隶般地逢场作戏似的。虽然爱情的奴隶并不同于那班只顾吃喝的禽兽，但毕竟也只是眼目色相的奴隶－－而上帝赐人以眼睛本来是更高尚的用途的。 过度的爱情追求，必然会降低人本身的价值。例如，只有在爱情中，才永远需要那种浮夸诌媚的词令。而在其他场合，同样的词令只能招人耻笑。古人有一句名言：“最大的奉承，人总是留给自己的”。－－只有对情人的奉承要算例外。因为甚至最骄傲的人，也甘愿在情人面前自轻自贱。所以古人说得好：“就是神在爱情中也难保持聪明。”情人的这种弱点不仅在外人眼中是明显的，就是在被追求者的眼中也会很明显——除非她（他）也在追求他（她）。所以，爱情的代价就是如此，不能得到回爱，就会得到一种深藏于心的轻蔑，这是一条永真的定律。 由此可见，人们应当十分警惕这种感情。因为它不但会使人丧失其他，而且可以使人丧失自己本身。至于其他方面的损失，古诗人早已告诉我们，那追求海伦的人，是放弃了财富和智慧的。 当人心最软弱的时候，爱情最容易入侵，那就是当人得意春风，忘乎所以和处境窘困孤独凄零的时候，虽然后者未必能得到爱情。人在这样的时候最急于跳入爱情的火焰中，由此可见，“爱情”实在是“愚蠢”的儿子。但有一些人，即使心中有了爱，仍能约束它，使它不妨碍重大的事业。因为爱情一旦干扰情绪，就会阻碍人坚定地奔向既定的目标。 我不懂是什么缘故，使许多军人更容易陷入爱情，也许这正像他们嗜爱饮酒一样，是因为危险的生活更需要欢乐的补偿。人心中可能普遍具有一种博爱的倾向，若不集中于某个专一的对象身上：就必然会施之于更广泛的大众，使他成为仁善的人，例如像有的僧侣那样。 夫妻的爱，使人类繁衍。朋友的爱，给人以帮助。但那种荒淫纵欲的爱，却只会使人堕落毁灭啊！ |
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Of Envy 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 the eye, especially upon the present of the objects; which are the points that conduce to fascination, if any such thing there be. We see likewise, the Scripture calleth envy an evil eye; and the astrologers, call the evil influences of the stars, evil aspects; so that still there seemeth to be acknowledged, in the act of envy, an ejaculation or irradiation of the eye.Nay, some have been so curious, as to note, that the times when the stroke or percussion of an envious eye doth most hurt, are when the party envied is beheld in glory or triumph; for that sets an edge upon envy: and besides, at such times the spirits of the person envied, do come forth most into the outward parts, and so meet the 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 the difference between public and private envy. A man that 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 the one, will prey upon the other; and whoso is out of hope, to attain to another's virtue, will seek to come at even hand, by depressing another's fortune. A man that is busy, and inquisitive, is commonly envious. For to know much of other men's matters, cannot be because all that ado may concern his own estate; therefore it must needs be, that he taketh a kind of play-pleasure, in looking upon the fortunes of others. Neither can he, that 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 sit malevolus. 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. 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 honor; in that it should be said, that an eunuch, or a lame man, did such great matters; affecting the honor of a miracle; as it was in Narses the eunuch, and Agesilaus and Tamberlanes, that were lame men. 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 Adrian the Emperor; that mortally envied poets, and painters, and artificers, in works wherein he had a vein to excel. Lastly, near kinsfolks, 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 redoubleth 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 no body to look on. Thus much for those, that are apt to envy. 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 the 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. 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 theirfortune; 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 saltum. Those that have joined with their honor great travels, cares, or perils, are less subject to envy. For men think that they earn their honors 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 greataess, 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 lights and pre-eminences of their places. For by that means, there be so many screens between him and envy. Above all, those are most subject to envy, which carry 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 arrogancy 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. 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 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. This envy, being in the Latin word invidia, goeth in the modern language, by the name of discontentment; of which we shall speak, in hand-ling sedition. It is a disease, in a state, 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 odor. 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. This public envy, seemeth to beat chiefly uponprincipal officers or ministers, rather than upon kings, and estates themselves. But this is a surerule, 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 state itself. And so much of public envy or discontentment, and the difference thereof from private envy, which was handled in the first place. 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, there 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 the 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 subtilly, and in the dark, and to the prejudice of good things, such as is the wheat. |
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论嫉妒 世人历来注意到，所有情感中最令人神魂颠倒着莫过于爱情和嫉妒。这两种感情都会激起强烈的欲望，而且均可迅速转化成联想和幻觉，容易钻进世人的眼睛，尤其容易降到被爱被妒者身上；这些便是导致蛊惑的要点，如果世间真有蛊惑的话。我们同样可以见到，《圣经》中把嫉妒称为“毒眼”①，占星术上则把不吉之星力叫作“凶象”③，以致世人似乎至今还承认，当嫉妒行为发生时，嫉妒者会眼红或曰红眼。而且有人更为明察秋毫，竟注意到红眼最伤人之际莫过于被嫉妒者正踌躇满志或春风得意之时，因为那种得意劲儿会使炉火燃得更旺。另外在这种时候，被嫉妒者的情绪最溢于言表，因此最容易遭受打击。 但暂且不谈这些蹊跷之处（虽说这些蹊跷并非不值得在适当的场合思量思量），笔者在此只想探讨一下哪些人好嫉妒他人，哪些人会遭受嫉妒，以及公众的嫉妒和私人间的嫉妒有何不同。 自身无德者常嫉妒他人之德，因为人心的滋养要么是自身之善，要么是他人之恶，而缺乏自身之善者必然要摄取他人之恶，于是凡无望达到他人之德行境地者便会极力贬低他人以求得平衡。 好管闲事且好深隐私者通常都好嫉妒，因为劳神费力地去打探别人的事情绝非是由于那些事与打探者的利害有关，所以其原因必定是打探者在旁观他人祸福时能获得一种视剧般的乐趣。而一心只管自家事的人无甚嫉妒的由来，因为嫉妒是一种爱游荡的感情，它总在街头闲逛，不肯呆在家里，所以古人说： “好管闲事者必定没安好心。” 出身贵族者在新人晋爵时常生妒意，因为两者之间的差距缩短；而且这就像是看朱成碧，明明是别人上升，他们却看成是自己下降。 宦官、老人、残疾者和私生子都好嫉妒，因没法弥补自身缺陷的人总要干方百计给别人也造成缺陷，除非有上述缺陷者具有勇敢无畏的英雄气概，有志把自身的固有缺陷变成其荣誉之一部分。这样人们就会说：某宦官或瘸子竟创下如此殊勋伟业；正如宦官纳西斯以及瘸子阿偈西劳和帖木儿曾努力求得奇迹般的荣誉一样①。 在大苦大难后升迁的人也好嫉妒，因为他们就像时代的落伍者似的，以为别人受到伤害就可补偿自己曾经历的苦难。 那些因其轻薄和自负而想在各方面都胜过他人者亦常嫉妒，因为他们绝不会缺少嫉妒的对象，在他们想争胜的诸多方面之某一方面，不可能没有许多人会胜过他们。罗马皇帝哈德良就是这种嫉妒者，他善诗画和工艺，因此他非常嫉妒真正的诗人、画家和技师。 最后还有同族亲友、官场同僚和少时伙伴，这些人在平辈人升迁时更容易产生嫉妒。因为对他们来说，平辈的升迁不啻是在批评自己的身份，是在对自己进行指责。这种升迁会更经常地进入他们的记忆，同样也会更多地引起旁人的注意，而旁人对这种升迁的传扬往往会令嫉妒者妒意更浓。该隐对其弟亚伯的嫉妒之所以更为卑鄙邪恶，就因为亚伯的供奉被上帝悦纳时并没有旁人看见。①关于好嫉妒之人暂且就说到这里。 接下来笔者要谈谈那些或多或少会遭嫉妒的人的情况。首先，有大德者步入老年后较少遭人嫉妒，因为他们的幸运已显得不过是他们应得的报偿，而对应得的报偿谁也不会嫉妒，世人只嫉妒过于慷慨的奖赏和施舍。另一方面，嫉妒常产生在与人攀比之时，可以说没有攀比就没有嫉妒，故此为君者不会被其他人妒忌，除非妒忌者亦是君王。不过应该注意到，卑微之人在发迹之初最遭人妒忌，其后妒忌会逐渐减弱；但与此相反，品质优秀者则是在他们的好运赓续不断时遭妒最甚，因此时他们的优点虽依然如故，但已不如当初那样耀眼，后起之秀已使其黯然失色 出身贵族者在升迁时较少遭人嫉妒，因为那看上去无非是出身高贵的必然结果，再说这种锦上添花似乎也不会给他们带来更多的好处。且嫉妒犹如日光，它射在陡坡峭壁上比射在平地上更使人感觉其热；与此同理，逐渐高升者比骤然腾达者较少遭人嫉妒。 那些一直把自己的显赫与辛劳、焦虑或风险连在一起的人较少成为嫉妒的对象，因为世人会觉得他们的高位显取来之不易，甚至有时候还会可怜他们，而怜悯往往可以治愈嫉妒。故此世人可见，一些较老谋深算的政界人物在位高权重时常常向人家诉苦，说自己活得多苦多累；其实他们并非真那样感觉，而只是想减轻别人的嫉妒而已。不过人们能体谅的是那种依命行事的辛劳，而不是那种没事找事的忙碌，因为最让人妒上加妒的事就是那种毫无必要且野心勃勃的事必躬亲；所以对位高权重者来说，保证各级属下的充分权利和应有身份是消除嫉妒的最佳方法，因为用这种方法不啻在自己与嫉妒之间筑起了一道道屏障。 因大富大贵而趾高气扬者尤其易遭妒忌，因为这种人不炫耀其富贵就不舒服，结果他们或是在举止言谈上神气活现，或是总要压倒一切相反意见或竞争对手。可聪明人则宁愿吃点亏而给嫉妒者一点实惠，有时故意在某些与己关系不大的事情上让对手占占上风。但尽管如此，以下事实仍不谬：以直率坦荡的态度对待富资比用虚伪狡诈的态度更少遭人妒忌，只要那直率坦荡中没有傲慢与自负的成分；因为用后一种态度者无非是否认自己的幸运，而那会让人觉得他自己都感到他不配享受富贵，因此他恰好是教别人来嫉妒自己。 最后让笔者赘言几句来结束这个部分。如本文开篇所言，嫉妒行为有几分巫术的性质，因此治嫉妒的最好方法就是治巫术的方法，也就是移开世人所谓的“符咒”，使之镇在别人头上。为达到这一目的，有些聪明的大人物总是让别人替自己抛头露面，从而使本会降到自己身上的嫉妒降到他人身上，这种他人有时候是侍从仆役，有时候是同僚伙伴或诸如此类的角色；而要找这种替身，世间还真不乏一些雄心勃勃的冒昧之徒，只要能获得权位，这种人不惜付出任何代价。 现在且来谈谈公众的嫉妒。虽说私人间的嫉妒有百害而无一利，但公众的嫉妒却还有一点好处，因为它就像陶片放逐法①，可除去那些位高专权者，所以它对其他大人物亦是一种制约，可使他们循规蹈矩。 出最后让笔者赘言几句来结束这个部分。如本文开篇所言，嫉妒行为有几分巫术的性质，因此治嫉妒的最好方法就是治巫术的方法，也就是移开世人所谓的“符咒”，使之镇在别人头上。为达到这一目的，有些聪明的大人物总是让别人替自己抛头露面，从而使本会降到自己身上的嫉妒降到他人身上，这种他人有时候是侍从仆役，有时候是同僚伙伴或诸如此类的角色；而要找这种替身，世间还真不乏一些雄心勃勃的冒昧之徒，只要能获得权位，这种人不惜付出任何代价。 现在且来谈谈公众的嫉妒。虽说私人间的嫉妒有百害而无一利，但公众的嫉妒却还有一点好处，因为它就像陶片放逐法①，可除去那些位高专权者，所以它对其他大人物亦是一种制约，可使他们循规蹈矩。 这种在拉丁语中写作invidia的嫉妒在现代语言中又叫“不满情绪”，关于这点笔者将在谈及叛乱时加以讨论。公众的嫉妒对国家来说是一种可能蔓延的疾病，正如传染病可侵入健全的肌体并使之犯疾一样，国民一旦产生这种嫉妒，他们甚至会反对最合理的国家行为，并使这些行为背上恶名；而为此采取宠络民心的举措也几乎无济于事，因为这正好表明当局害怕嫉妒，软弱可欺，结果造成的损害更大。这也像通常的传染病一样，你越怕它，它越要找上门来。 这种公众的嫉妒似乎主要是针对高官大臣，而不是针对君王和国家本身。但有一条千真万确的规律，那就是如果某位大臣并无甚过失却招来公众强烈的嫉妒，或是公众的嫉妒在某种程度上是针对一国之所有大臣，那嫉妒的矛头（虽隐而不露）实际上就是指向国家本身了。以上所言便是公众的嫉妒，或日公众的不满，以及它与私人间的嫉妒之不同，而关于后者前文已经论及。 最后笔者再就嫉妒之情泛泛补充几句。在人类所有情感中，嫉妒是一种最纠缠不休的感情，因其他感情的生发都有特定的时间场合，只是偶尔为之；所以古人说得好： 嫉妒从不休假； 因为它总在某些人心中作祟。世人还注意到，爱情和嫉妒的确会使人衣带渐宽，而其他感情却不致如此，原因是其他感情都不像爱情和嫉妒那样寒暑无间。嫉妒亦是最卑劣最堕落的一种感情，因此它是魔鬼的固有属性，魔鬼就是那个趁黑夜在麦田里撒稗种的嫉妒者①；而就像一直所发生的那样，嫉妒也总是在暗中施展诡计，偷偷损害像麦黍之类的天下良物。 (曹明伦译) |
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Of Revenge REVENGE is a kind of wild justice; which the more man' s nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong, putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince's part to pardon. And Solomon, I am sure, saith, It is the glory of a man, to pass by an offence. That which is past is gone, and irrevocable; and wise men have enough to do, with things present and to come; therefore they do but trifle with themselves, that labor in past matters. There is no man doth a wrong, for the wrong's sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore why should I be angry with a man, for loving himself better than me? And if any man should do wrong, merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other. The most tolerable sort of revenge, is for those wrongs which there is no law to remedy; but then let a man take heed, the revenge be such as there is no law to punish; else a man's enemy is still before hand, and it is two for one. Some, when they take revenge, are desirous, the party should know, whence it cometh. This is the more generous. For the delight seemeth to be, not so much in doing the hurt, as in making the party repent. But base and crafty cowards, are like the arrow that flieth in the dark. Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable; You shall read (saith he) that we are commanded to forgive our enemies; but you never read, that we are commanded to forgive our friends. But yet the spirit of Job was in a better tune: Shall we (saith he) take good at God's hands, and not be content to take evil also? And so of friends in a proportion. This is certain, that a man that studieth revenge, keeps his own wounds green, which otherwise would heal, and do well. Public revenges are for the most part fortunate; as that for the death of Caesar; for the death of Pertinax; for the death of Henry the Third of France; and many more. But in private revenges, it is not so. Nay rather, vindictive persons live the life of witches; who, as they are mischievous, so end they infortunate. ------------------------------------------------ 论 复 仇 复仇乃一种原始的公道，人之天性越是爱讨这种公道，法律就越是应该将其铲除；因为首先犯罪者只是触犯了法律，而对该罪犯以牙还牙则使法律失去了效用。无可否认，若一个人对其仇敌施加报复，那他与被报复者不过是半斤八两；而若是他不念旧恶，宽大为怀，那他就比对手高出一等，因高抬贵手乃贵人之举。 笔者确信，所罗门曾言：“宽恕他人之过失乃宽恕者之荣耀。”过去的已经过去，且一去不返，而聪明人总是努力着眼于现在和将来的事情，所以对过去耿耿于怀着无非是在捉弄自己罢了。世间并无为作恶而作恶之人，作恶者之所以作恶皆为要获得名利享乐或诸如此类的东西。既然如此，我为何要因人爱己胜过爱我而对其发怒呢？而且即便有人纯然是出于恶性而作恶，那也不过像荆棘藜枯一般，刺扎戳钩皆因其没别的本事。最可原谅的一类报复是针对那些没有法律惩治的罪行而施行的报复，但此时报复者须当心，得让自己的报复行为也因没法惩治而逍遥法外，不然报复者的仇敌依然占便宜，因为受伤害的比例是二比一。有人复仇时想要仇敌知晓这复仇来自何方。这样复仇更为雍容大度，因为更痛快的报仇似乎不在于使仇敌皮肉受到伤害，而是要让其悔不当初；不过卑怯而狡猾的懦夫则往往想要暗中施放的冷箭。佛罗伦萨大公科西莫①曾用极其强烈的言辞谴责朋友的背信弃义或忘恩负义，他似乎认为这类恶行不可饶恕。他说，你可以在《圣经》里读到基督要我们宽恕仇敌的教诲，但你绝不会读到要我们宽恕朋友的训喻。但迄今为止还是约伯的精神高一格调，他说：“我们怎能只喜欢上帝赐福而抱怨上帝降祸呢？”将此例推及朋友，亦有此问。毋庸置疑，念念不忘复仇者只会使自己的创伤新鲜如初，而那创伤本来是可以愈合的。报公仇多半会为复仇者带来幸运，如为消撒大帝之死而复仇，为佩尔蒂纳之死而复仇，以及为法王亨利三世之死而复仇等等。但报私仇却不会有这般幸运；与此相反，欲报私仇者过的是巫师一般的生活，他们活着时于人有害，死去则可叹可悲。 曹明伦译 |
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of travel TRAVEL, in the younger sort, is a part of education, in the elder, a part of experience. He that travelleth into a country, before he hath some entrance into the language, goeth to school, and not to travel. That young men travel under some tutor, or grave servant, I allow well; so that he be such a one that hath the language, and hath been in the country before; whereby he may be able to tell them what things are worthy to be seen, in the country where they go; what acquaintances they are to seek; what exercises, or discipline, the place yieldeth. For else, young men shall go hooded, and look abroad little. It is a strange thing, that in sea voyages, where there is nothing to be seen, but sky and sea, men should make diaries; but in land-travel, wherein so much is to be observed, for the most part they omit it; as if chance were fitter to be registered, than observation. Let diaries, therefore, be brought in use. The things to be seen and observed are: the courts of princes, especially when they give audience to ambassadors; the courts of justice, while they sit and hear causes; and so of consistories ecclesiastic; the churches and monasteries, with the monuments which are therein extant; the walls and fortifications of cities, and towns, and so the heavens and harbors; antiquities and ruins; libraries; colleges, disputations, and lectures, where any are; shipping and navies; houses and gardens of state and pleasure, near great cities; armories; arsenals; magazines; exchanges; burses; warehouses; exercises of horsemanship, fencing, training of soldiers, and the like; comedies, such whereunto the better sort of persons do resort; treasuries of jewels and robes; cabinets and rarities; and, to conclude, whatsoever is memorable, in the places where they go. After all which, the tutors, or servants, ought to make diligent inquiry. As for triumphs, masks, feasts, weddings, funerals, capital executions, and such shows, men need not to be put in mind of them; yet are they not to be neglected. If you will have a young man to put his travel into a little room, and in short time to gather much, this you must do. First, as was said, he must have some entrance into the language before he goeth. Then he must have such a servant, or tutor, as knoweth the country, as was likewise said. Let him carry with him also, some card or book, describing the country where he travelleth; which will be a good key to his inquiry. Let him keep also a diary. Let him not stay long, in one city or town; more or less as the place deserveth, but not long; nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town, to another; which is a great adamant of acquaintance. Let him sequester himself, from the company of his countrymen, and diet in such places, where there is good company of the nation where he travelleth. Let him, upon his removes from one place to another, procure recommendation to some person of quality, residing in the place whither he removeth; that he may use his favor, in those things he desireth to see or know. Thus he may abridge his travel, with much profit. As for the acquaintance, which is to be sought in travel; that which is most of all profitable, is acquaintance with the secretaries and employed men of ambassadors: for so in travelling in one country, he shall suck the experience of many. Let him also see, and visit, eminent persons in all kinds, which are of great name abroad; that he may be able to tell, how the life agreeth with the fame. For quarrels, they are with care and discretion to be avoided. They are commonly for mistresses, healths, place, and words. And let a man beware, how he keepeth company with choleric and quarrelsome persons; for they will engage him into their own quarrels. When a traveller returneth home, let him not leave the countries, where he hath travelled, altogether behind him; but maintain a correspondence by letters, with those of his acquaintance ,which are of most worth. And let his travel appear rather in his discourse, than his apparel or gesture; and in his discourse, let him be rather advised in his answers, than forward to tell stories; and let it appear that he doth not change his country manners, for those of foreign parts; but only prick in some flowers, of that he hath learned abroad, into the customs of his own country. ----------------------------- 远游于年少者乃教育之一部分，于年长者则为经验之一部分。未习一国之语言而去该国，那与其说是去旅游，不如说是去求学。余赞成年少者游异邦须有一私家教师或老成持重的仆人随行，但随行者须通该邦语言并去过该邦，这样他便可告知主人在所去国度有何事当看，有何人当交，有何等运动可习，或有何等学问可得，不然年少者将犹如雾中看花，虽远游他邦但所见甚少。远游者有一怪习，当其航行于大诲，除水天之外别无他景可看之时，他们往往会大写日记，但当其漫游于大陆，有诸多景象可观之时，他们却往往疏于着墨，仿佛偶然之所见比刻意之观察更适于记载似的。所以写日记得养成习惯。远游者在所游国度应观其是家宫廷，尤其当遇到君王们接见各国使节的时候；应观其讼庭法院，尤其当遇到法官开庭审案之时；还应观各派教会举行的宗教会议；观各教堂寺院及其中的历史古迹；现各城镇之墙垣及堡垒要塞；观码头和海港、遗迹和废墟；现书楼和学校以及偶遇的答辩和演讲；现该国的航运船舶和海军舰队；观都市近郊壮美的建筑和花园；观军械库、大仓房、交易所和基金会；观马术、击剑、兵训及诸如此类的操演；观当地上流人士趋之若骛的戏剧；观珠宝服饰和各类珍奇标本。一言以蔽之，应观看所到之处一切值得记忆的风光名胜和礼仪习俗，反正打探上述去处应是随行的那名私家教师或贴身随从的事。至于庆祝大典、化装舞会、琼筵盛宴、婚礼葬礼以及行刑等热闹场面，游者倒不必过分注意，但也不应视而不见。若要让一名年少者在短期内游一小国且要受益甚多，那就必须让他做到以下几点；首先他必须如前文所述在动身前已略知该国语言；其次他必须有一名上文所说的那种熟悉该国的私家教师或随从；其三他得带若干介绍该国的书籍地图以资随时查阅释疑；他还必须坚持天天写日记；他不可在一城一镇久居，时间长短可视地方而定，但不宜太久；当居于某城某镇时，他须在该城不同地域变换位处，以便吸引更多人相识；他得使自己不与本国同胞交往，而且应在可结交当地朋友的地方用餐；当从一地迁往另一地时，他须设法获得写给另一地某位上流人物的推荐信，以便在他想见识或了解某些事时可得到那人的帮助。只要做到上述各点，他就能在短期游历中受益良多。至于在旅行中当与何等人相交相识，余以为最值得结识者莫过于各国使节的秘书雇员之类，这样在一国旅行者亦可获得游多国之体验。游人在所游之地亦应去拜望各类名扬天下的卓越人物，如此便有可能看出那些大活人在多大程度上与其名声相符。旅行中务必谨言慎行以免引起争吵，须知引发争吵的事由多是为情人、饮酒、座次或出言不逊。游人与易怒好争者结伴时尤须当心，因为后者可能把游人也扯进他们自己的争吵。远游者归国返乡后，不可将曾游历过的国家抛到九霄云外，而应该与那些新结识且值得结识的友人保持通信。他还须注意，与其让自己的远游经历反映在衣着或举止上，不如让其反映在言谈之中；但在谈及自己的旅行时，最好是谨慎答问，别急于津津乐道。他还须注意，勿显得因游过异国他邦就改变了自己本国的某些习惯，而应该让人觉得自己是把在国外学到的某些最好的东西融进了本国的习俗。 曹明伦译 |
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Haha, a lot, good job, BOBO sit down and read them carefully |
