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10楼#
发布于：2017-10-22 15:55
培根散文随笔集第9章：Of Envy 论嫉妒 （中英对照）
above all, those are most subject to envy, which cany 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 arrogance, 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.
最甚者，有些人用一种傲慢不恭的态度来处他们底大富贵，他们是最受嫉妒的。这些人总要表示自己底伟大——或以外表的煊赫，或以克服一切的反对与竞争——才觉得满意；而有智之人则宁可给嫉妒贡献点什么，有时在自己不甚关切的事件中故意让人阻挠或压倒。然而这又是真的，就是在若以一种朴素坦白的态度来处尊荣（只要是不带骄矜与虚荣），比用一种较为多诈而狡猾的态度要少受人嫉妒。因为在后一种举止里，一个人简直是表明他不配享受那种幸福并且还好象明白自己之无价值似的；由此他竟是教导别人来嫉妒自己了。 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. 最后结束这一段的话：我们在起始既说嫉妒的行为，内中有点巫术的性质，那末要治嫉妒，除了治巫术的方法再没有别的方法；那就是除去那“妖气”（人们所谓的）而使之落于别人身上。为了这种目的，有些比较明哲多智的大人物，总要把某一个旁人，叫他登台露面，好教那本要落到自己身上的嫉妒心转到那些人身上去，有时这嫉妒落到属员或仆役身上；有时落到同事或同僚身上；诸如此类：而为了这种事情，永不会缺乏一些天性莽撞而好事的人的。这些人只要能得到权力和职务，什么代价也肯出的。 |
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11楼#
发布于：2017-10-22 15:56
培根散文随笔集第9章：Of Envy 论嫉妒 （中英对照）
this envy, being in the latin word invidia, goeth in the modem languages, by the name of discontentment: of which we shall speak in handling sedition. it is a disease, in a stale, 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 odour. 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. 现在且说公妒。在为公的嫉妒中至少还有一点好处，在私妒中则是一点好处也没有的。因为公妒好譬一种希腊式的流刑，是在有些人变得太位高权重的时候压抑他们的。因此，公妒对于大人物们是一种控制物，可以使他们不至超越范围。这种公妒，拉丁语叫做invidia，今语叫做“公愤”；关于这个将来在论叛乱的一篇中再说。这是国家中的一种疾病，就象染毒一样。因为正如毒可以传染到本来健全的部分并使之受疾一样，在国家中如果生了“公愤”，这种心理将使国家最好的举措也蒙不洁，使这些举措变为恶臭。所以为政者若把得人心的举措与不得人心者相混而行之，是得不到什么益处的。因为那种办法不过表现一种懦弱，一种对嫉妒的畏惧，这种畏惧更于国家不利。这又如各种染毒常有的情形一样，你要是怕它们，你就不啻招致它们到你身上来了。 this public envy seemeth to beat chiefly upon principal officers, or ministers, rather than upon kings, and estates themselves. but this is a sure rule, 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 estate itself. and so much of public envy or discontentment, and the difference thereof from private envy, which was handled in the first place. 这种公愤好象是主要专攻那些重臣大吏而非反对帝制或共和本身似的。但是这是一条可靠的定律，就是假如对某大臣的公愤很深而这位大臣本身致之之道很微：或者这种公愤是遍及于一国中之各大臣者；那末这种公愤（虽然隐而不显）真是与国家不利的。以上就是关于公妒或公愤以及它与私妒底差别的话，关于私妒我们在先已说过了。 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, mere 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 me 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 subtly, and in the dark; and to the prejudice of good things, such as is the wheat. 今再关于嫉妒这种情欲普遍地添说这几句：就是在一切的情欲中，嫉妒是最强求，最持久的。因为别的情欲底起因不过是偶而有之的；因此昔人说得好：“嫉妒永不休假”，因为它老是在这人或那人心上活动的。此外还有人注意到恋爱与嫉妒是使人消瘦的，而别的情欲则不致如此，因为它们不如爱与妒之持久。嫉妒也是最卑劣最堕落的情欲；所以嫉妒是魔鬼底本来的特质。魔鬼是被叫做“那个在夜间在麦子中种植稗子的嫉妒者”的；因为嫉妒是以诡计并且是在暗中行事的，又常于好的事物如麦子者不利。这永远是如此的。 |
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