培根散文隨筆集中英對(duì)照，通過(guò)閱讀文學(xué)名著學(xué)語(yǔ)言，是掌握英語(yǔ)的絕佳方法。既可接觸原汁原味的英語(yǔ)，又能享受文學(xué)之美，一舉兩得，何樂(lè)不為?

　　12 Of Boldness 論勇

　　It is a trivial grammar school text, but yet worthy a wise man\'s consideration. Question was asked of Demosthenes; what was the chief part of an orator? He answered.

　　有人問(wèn)德冒斯尼斯，一位演說(shuō)家最主要的才能是什么?他說(shuō)

　　Action; what next? Action; what next again? Action. He said it, that knew it best; and had by nature, himself, no advantage in that he commended. A strange thing, that that part of an orator, which is but superficial, and rather the virtue of a player, should be placed so high, above those other noble parts, of invention, elocution, and the rest: nay almost alone, as if it were all in all. But the reason is plain. There is in human nature, generally, more of the fool than of the wise, and therefore those faculties, by which the foolish part of men\'s minds is taken, are most potent Wonderful like is me case of boldness in civil business; what first? Boldness; what second, and third? Boldness. And yet boldness is a child of ignorance and baseness, far inferior to other parts. But nevertheless, it doth fascinate, and bind hand and foot, those that are either shallow in judgment, or weak in courage, which are the greatest part; yea, and prevaileth with wise men, at weak times. Therefore, we see it hath done wonders, in popular states; but with senates and princes less; and more ever upon the first entrance of bold persons into action, man soon after, for boldness is an ill keeper of promise.

　　表情：其次呢?表情：又其次呢?表情。這雖是小學(xué)讀本中一段濫熟的故事，然而值得明哲之士底思索。說(shuō)這話的人是最懂得所說(shuō)的事情的人，又是一個(gè)在他所稱揚(yáng)的事情上沒(méi)有天生的優(yōu)勢(shì)的人。表情在一位演說(shuō)家所有的才能中不過(guò)是表面的一種，并且是屬于優(yōu)伶的一種長(zhǎng)處，然而竟會(huì)被抬得這樣高，超出那些其他的長(zhǎng)技，如獨(dú)創(chuàng)，口齒清晰等等;不特此也，簡(jiǎn)直好象這一種表面的才能是唯一無(wú)二的，是一切底一切似的，這真是怪事了。然而其理由顯而易見(jiàn)的。人性之中總以愚者底部分比智者底部分為多;因此那些能夠引動(dòng)人心中愚蠢之一部的才能是最有力的了。同這個(gè)非常之相似的，就是在世務(wù)中的勇氣：頭一件是什么?勇氣：第二件第三件是什么?勇氣。是勇氣不過(guò)是無(wú)識(shí)與卑賤的產(chǎn)兒，比較別的關(guān)于世務(wù)的知識(shí)賤得多了。然而它真能迷惑并控制那些見(jiàn)識(shí)浮淺或膽量不足的人，而這種人又是數(shù)目最多的。更甚者，勇氣也能把有智之人在他們意志不堅(jiān)強(qiáng)的時(shí)候克服了。因此我們常見(jiàn)勇氣在民治國(guó)家中曾有奇效，而在有統(tǒng)治階級(jí)或君主的國(guó)家中則不如此之甚：又勇氣總是在勇敢的人們初次活動(dòng)的時(shí)候功效大，而以后就沒(méi)有這樣大了;因?yàn)橛職馐遣簧朴谑匦诺摹?/p>

　　Surely, as there are mountebanks for the natural body, so are there mountebanks for the political body: men that undertake great cures; and perhaps have been lucky, in two or three experiments, but want the grounds of science; and therefore cannot hold out Nay you shall see a bold fellow, many times, do Mohammed\'s miracle. Mohammed made the people believe, that he would call an hill to him; and from the top of it, offer up his prayers, for me observers of his law. The people assembled; Mohammed called fee hill to come to him, again, and again; and when the hill stood still, he was never a whit abashed, but said; if the hill will not come to Mohammed, Mohammed must go to the hill. So these men, when they have promised great matters, and failed most shamefully, (yet if they have the perfection of boldness ) they will but slight it over, and make a turn, and no more ado.

　 對(duì)于人底肉體既有江湖醫(yī)生;對(duì)政治團(tuán)體也確是有江湖醫(yī)生的;這就是那些擔(dān)任奏奇功，而也許在兩三次試驗(yàn)里有好運(yùn)氣的人;但是他們?nèi)狈φ嬷R(shí)的原理，所以是不能持久的。真的，你可以看到許多大膽的人們屢次實(shí)行謨罕默德底奇跡。謨罕默德教民眾相信他，說(shuō)他要把某一座山叫到他面前，然后從那座山頂上為那些信奉他底教律的人祈禱。民眾都聚集在一起了;謨罕默德一次又一次地叫那座山到他面前來(lái);然而那座山屹立不動(dòng)。在這時(shí)候，他一點(diǎn)也不沮喪，反而說(shuō)道：“要是山不肯到謨罕默德這兒來(lái)，那么謨罕默德要到山那兒去了”。類此，那些江湖派的人，當(dāng)他們預(yù)先答應(yīng)了很重大的事跡而很可恥地失敗了的時(shí)候，依然(假如他們有完全的勇氣的話)會(huì)把這種失敗輕輕放過(guò)，并且轉(zhuǎn)而之他，再不一顧。

　　Certainly, to men of great judgment, bold persons are a sport to behold; nay, and to the vulgar also, boldness hath somewhat of the ridiculous. For if absurdity be the subject of laughter, doubt you not, but great boldness is seldom without some absurdity. Especially, it is a sport to see, when a bold fellow is out of countenance; for mat puts his face into a most shrunken and wooden posture; as needs it must; for in bashfulness, me spirits do a little go and come; but with bold men, upon like occasion, they stand at a stay; like a stale at chess, where it is no mate, but yet me game cannot stir. But this last, were fitter for a satire, than for a serious observation.

　　因?yàn)?，假?ldquo;荒.唐”是引人發(fā)笑的一種性質(zhì)的話，那么你可以確信很大的豪勇是很少?zèng)]有一點(diǎn)荒.唐之處的。尤其可笑的是在一個(gè)勇夫被人揭穿而失敗的時(shí)候;因?yàn)檫@樣一來(lái)，就使得他底面容變得極其萎縮呆板了，這是必然的;因?yàn)樵谕俗屩?、人底精神是有?lái)有去的;但是那些勇夫在如上述的情形之中他們底精神就只能呆著，好象下棋下成和局一樣，輸是不算輸，然而那一局棋是無(wú)法走了。但是這一種最后所說(shuō)的事或者較適于諷世的文章而不適于莊肅的論說(shuō)。

　　This is well to be weighed; that boldness is ever blind: for it seem not dangers and inconveniences. Therefore, it is ill in counsel, good in execution: so that the right use of bold persons is, that they never command in chief, but be seconds, and under the direction of others. For in counsel, it is good to see dangers; and in execution, not to see them, except they be very great.

　　這一點(diǎn)最值得考慮;就是大膽永遠(yuǎn)是盲目的;因?yàn)樗强床灰?jiàn)危險(xiǎn)和困難的。因此，大膽在議論中是不好的，在實(shí)行中是好的;所以勇夫底適當(dāng)用途是永不要讓他們統(tǒng)帥一切，而應(yīng)當(dāng)讓他們?yōu)楦笔?，并?tīng)他人底指揮。因?yàn)樵谧h論之中最好要能看出危險(xiǎn);而在實(shí)行之中最好不要看出危險(xiǎn)，除非那些危險(xiǎn)是很重大的。