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1、培根经典散文阅读：论友谊 弗朗西斯·培根是英国文艺复兴时期最重要的散文家、哲学家。他不但在文学、哲学上多有建树，在自然科学领域里，也取得了重大成就。他的第一部重要著作随笔最初发表于1597年，以后又逐年增补。该书文笔言简意赅、智睿夺目，它包含很多洞察秋毫的阅历之谈，其中不仅论及政治而且还探讨很多人生哲理。下面学习啦我为大家带来培根经典散文阅读，希望大家喜爱! 培根经典散文阅读：论友情 It had been hard for him that spake it, to have put more truth and untruth together in few word
2、s, than in that speech; Whosoever is delighted in solitude, is either a wild beast, or a god. For it is most true, that a natural and secret hatred, and aversion 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 div
3、ine nature; except it proceed, not out of a pleasure in solitude, but out of a love and desire to sequester a man's self, or a higher conversation: such as is found, to have been falsely and feignedly, in some of the heathen; as Epimenides the Candian, Numa the Roman, Empedocles the Sicilian, an
4、d Apollonius of Tyana; and truly and really, in divers of the ancient hermits, and holy fathers of the Church. “喜爱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尽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
5、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_会中很多的古隐者和长老则确有如此者。 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. 但是一般人并不大明白何为孤独以及孤独底范围
6、。因为在没有“仁爱”的地方，一群的人众并不能算做一个团体，很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已。 The Latin adage meeteth with it a little; magna civitas, magna solitude; because in a great town, friends are scattered; so that there is not that fellowship, for the most part, which is in less neighbourhoods. But we may go further, and af
7、firm most truly; that it is a mean 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. 这种情形有句
8、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挚友们是散居各处的，所以就其也许而言，不象在小一点的城镇里，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，缺乏真正的挚友乃是最纯粹最可怜的孤独;没有友情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。 A principal fruit of friendship is the ease and discharge of the fullness and swellings of the heart, which passions of all kin
9、ds 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; flower of sulphur for the lungs; castoreum for the brain; but no receipt openeth the
10、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. 友情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
11、狸胶以通脑;然而除了一个真心的挚友之外没有一样药剂是可以通心的。对一个真心的挚友你可以传达你底忧愁、欢悦、恐惊、希望、疑忌、谏诤，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。 It is a strange thing to observe how high a rate great kings and monarchs do set upon this fruit of friendship, whereof we spoke: so great, as they purchase it, many times, at the hazard of their own safety,
12、 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 i
13、nconvenience. 很多宏大的人主帝王对于我们所说的友情底效用之重视在我们看起来实为可异。他们之重视友情，至于往往不顾自己底平安与尊荣以求之。盖为人君者，由于他们与臣民之间地位上的距离的原故，是不能享受友情的——除非他们(为使自己能享受友情起见)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。 The modem languages give unto such persons, the name of favourites, or privadoes; as if it were matter of grace, or co
14、nversation. 象这样的人现代语叫做“宠臣”或“私人”;好象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。 But the Roman name attaineth the true use, and cause thereof; naming them participes durarum; 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 wises
15、t, and most politic that ever reigned; who have oftentimes joined to themselves some of their servants; whom both themselves have called friends, and allowed others likewise to call them in the same manner, using the word which is received between private men. 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
16、种人叫做Participescurarum“分忧者”;因为真能使君臣之间结如斯之友情者，正即此事也。我们又可以看到象这样的事情并不限于软弱易感的君主，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一般私人之间所用的一样。 L. Sulla, when he commanded Rome, raised Pompey (after surnamed the Great) to that height, that Pompey vaunted himself for Sulla's overmatch. For when
17、 he had carried the consulship for a friend of his, against the pursuit of Sulla, and that Sulla 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, De
18、cimus Brutus had obtained that interest, as he set him down in his testament, for heir in remainder, after his nephew. 苏拉，当他为罗马底独裁者的时候，把庞拜(即后来被人称为“宏大的”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挚友争吵政官之职，与苏拉所推举之人竞选，竟而获胜。在苏拉对此表示不满而起先争吵的时候，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
19、在遗嘱中立他为次承继人，仅次于恺撒底孙外甥。 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 especially a dream of Calpurnia; this man lifted him gently by the arm, out of his chair, telling him, he hoped h
20、e would not dismiss the senate, till his wife had dreamt a better dream. 而这人也就是有实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，并告知他说，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。 And it seemeth, his favour was so great, as Antonius in a letter which is recited verbatim,
21、 in one of Cicero's Philippics, callelh him veneftca, 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
22、 his daughter to Agrippa, or take away his life; there was no third way, he had made him so great. With Tiberius Caesar, Seianus had ascended to that height, as they two were termed and reckoned, as a pair of friends. 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”，好象他用邪术迷惑了恺撒似的，他底得宠之
23、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“他必需把女儿嫁给阿葛瑞帕，否则就必需把阿葛瑞帕杀了。再没有第三条路可走，因为他把阿葛瑞帕已造就得如此之宏大了”。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挚友。 Tiberius in a letter to him saith; haecpro amicitia nostra non occultavi: and the whole senate dedicated an altar to friendship, as t
24、o a goddess, in respect of the great deamess of friendship between them two. The like or more was between Septimius Severus, and Plautianus. For he forced his eldest son to many the daughter of Plaudainus; and would often maintain Plautianus, in doing affronts to his son: and did write also in a let
25、ter 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
26、, 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, s
27、ons, nephews; and yet all these could not supply the comfort of friendship. 泰比瑞亚斯在致西亚努斯的一封信里写道：“为了我们底友情的原故，我没有把这些事对你隐瞒”，并且完全的参议院给“友情”特造了一座祭坛(就好象“友情”是一位女神一样)以表扬他们二人之间的很敬爱的友情。此类或胜乎此的例子又可于塞普谛米亚斯·塞委?斯与普劳梯亚努斯底友情中见之。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
28、死也”。假如这些君王是图拉真或马喀斯·奥瑞利亚斯一流的，那末我们可以认为象上述的举动乃是出自非常良善的心田的;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华蜜虽然已达人间之极峰，但是他们对之，仍不满足，觉得若无挚友使之圆满，则这种华蜜终是残缺不全也。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挚友之乐。 It is not to be forgotten, what Commineus observeth of his first master Duke Charles the Hardy; nam
29、ely, mat 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. 康明奈亚斯关于他底第一位主上，公爵“英勇的”查理，所说的话是不行忘的，就是，他不愿把他底隐私与任何人共之，尤其不愿把那最使他
30、犯难的隐私告人。于是康明奈亚斯接着又说道：“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”。 Surely Commineus mought have made the same judgement also, if it had pleased him, of his second master Lewis the Eleventh, whose closeness was indeed his tormentor. 其实，假如康明奈亚斯乐意的话，他对于他底其次位主上，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。 The parable of Pythag
31、oras 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 cannibals of their own hearts. But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is that this
32、 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 tha
33、t 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
34、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 is it of minds. 毕达哥拉斯底格言是难解而真确的;他说，“不要吃你底心”。的确地;说得厉害一点，没有挚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异的(我把它说了出来就此结束关于
35、友情底第一种功效的话语)，那就是，一个人向挚友宣泄私情的这件事能产生两种相反的结果，它既能使快乐倍增，又能使忧愁减半。因为没有人不因为把自己底乐事告知了挚友而更为欢欣者;也没有人因为把自己底忧愁告知了挚友而不减忧愁者。所以就实际的作用而言，友情之于人心其价值真有如炼金术士经常所说的他们底宝石之于人身一样;这宝石，依术士们底话，是能产生种种相互反对的效力，然而总是有利于天禀的。然而，即令不借助于术士，在一般的自然现象中，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自然的作用，又可以减弱并挫折任何暴烈的外来打击也：物体如此，人心亦是如此。 The second fruit of
36、 friendship is healthful and sovereign for the understanding as the first is for the affections. For frendship 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,
37、 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 and understanding do clarify and break up, in the communicating and discoursing with another: he tosseth his thoughts more e
38、asily; he marshalled 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 discourse, then by a day's meditation. It was well said by Themistocles to the king of Persia;that speech was like cloth of Arras,
39、 opened, and put abroad; whereby the imagery doth appear in figure; 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
40、, a man learneth of himself, and bringeth his own thoughts to light, and whetteth his wits as against a stone, which itself cuts not. In a word, a man were better relate himself to a statue, or picture, then to suffer his thoughts to pass in smother. 友情底其次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。因为友情在感情方面使人
41、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。这不仅指一个人从挚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，若能与旁人通言并探讨，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敏捷;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;他最终变得比以往的他聪慧，而要达到这种情形，一小时底谈话比一天底深思为效更巨——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”。友情底这其次种功用(就是启发理智)，
42、也不限于那些能进忠言的挚友(他们当然是最好的挚友了)，即令没有这样的挚友，一个人也能借言谈底力气自己增长学问，把自己底思想使之明白表现，并且把自己底机灵磨厉得更为锐利，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。 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 couns
43、el 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 judgement; which is ever infused and drenched in his
44、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. 现在，为充分说明友情底这其次种功用起见，我们再一谈那个自不待言，流俗之人也可以留意到的那一点，就是挚友底忠言。赫拉克里塔斯在他底隐语之一中说得很好，“干光恒久最佳”。一个人从另一个人底诤言中所得来的光明比从他
45、自己底理解力，推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推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，在挚友所给的诤言与自己所作的主见之间其差别有如良友底诤言与谄佞底建议之间的差别一样。 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 c
46、oncerning 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 lim
47、e 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 comm
48、it, 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 presently forget their own shape, and favour. As for business, a man may think, if he will, 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 hims