弗朗西斯·培根是英國(guó)文藝復(fù)興時(shí)期最重要的散文家、哲學(xué)家。他不但在文學(xué)、哲學(xué)上多有建樹(shù)，在自然科學(xué)領(lǐng)域里，也取得了重大成就。他的第一部重要著作《隨筆》最初發(fā)表于1597年，以后又逐年增補(bǔ)。該書(shū)文筆言簡(jiǎn)意賅、智睿奪目，它包含許多洞察秋毫的經(jīng)驗(yàn)之談，其中不僅論及政治而且還探討許多人生哲理。下面學(xué)習(xí)啦小編為大家?guī)?lái)培根散文隨筆雙語(yǔ)閱讀，希望大家喜歡!

　　培根散文隨筆雙語(yǔ)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(shí)可以壓伏，而很少能完全熄滅的。壓力之于天性，使它在壓力減退之時(shí)更烈于前;但是習(xí)慣卻真能變化氣質(zhì)，約束天性。凡是想征服自己底天性的人，不要給自己設(shè)下過(guò)大或過(guò)小的工作;因?yàn)檫^(guò)大的工作將因?yàn)槌３Ｊ〉脑识顾倚?而過(guò)小的工作，雖然能使他常常成功，但是將使他成為一個(gè)進(jìn)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(shí)候他應(yīng)當(dāng)用些幫忙的事務(wù)來(lái)練習(xí)，就好象學(xué)游泳的人用浮胞和葦筏一樣;但是過(guò)了些時(shí)候以后，他應(yīng)當(dāng)與困難相搏以為練習(xí)，就好象舞蹈家之穿著厚鞋練習(xí)一樣。因?yàn)?，假如練?xí)比實(shí)用還難，那么其結(jié)果就更為完美了。凡是天性甚強(qiáng)，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(shí)間方面要阻止天性，不要放縱，就好象有的人在生氣的時(shí)候默誦24個(gè)字母底名字以抑怒氣的一樣;這段工夫做到了，然后在量底方面應(yīng)該減少，就好象要戒酒的人，從引觴互祝減到每餐一飲一樣;最后，才可以完全戒絕，但是假如一個(gè)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(jiān)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(xùn)說(shuō)應(yīng)當(dāng)把天性屈到相反的另一極端去，好象一根桿杖似的，以便它再反過(guò)來(lái)的時(shí)候可以適中，這句話(huà)也是不錯(cuò)的;不過(guò)我們須要明白，此處所謂的另一極端當(dāng)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(gè)人不可強(qiáng)給自己加上一種不斷的繼續(xù)的習(xí)慣，而應(yīng)當(dāng)稍有間歇。因?yàn)橐粍t這種休息或間歇可以援助新的嘗試;二則，假如一個(gè)德行不完全的人永遠(yuǎn)繼續(xù)練習(xí)的話(huà)，他不僅練習(xí)了他底優(yōu)點(diǎn)，連謬誤也一定要練習(xí)了，并且使優(yōu)點(diǎn)與謬誤將同具一種習(xí)慣。這種情形，沒(méi)有別的補(bǔ)救之策，除了用合時(shí)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(gè)人也不可過(guò)于相信他對(duì)于自己底天性底勝利，因?yàn)樘煨阅軌蜷L(zhǎng)期潛伏著，而到有了機(jī)會(huì)或誘惑的時(shí)候復(fù)活起來(lái)。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，可是有一只小鼠在她面前跑過(guò)的時(shí)候，她就不如此了。因此一個(gè)人應(yīng)當(dāng)或者完全躲避這種機(jī)會(huì)，或者常常與這種機(jī)會(huì)接觸，以便少被牽動(dòng)。人底天性在私生活里最易看出，因?yàn)樵谀欠N生活里是沒(méi)有虛飾的;在熱情里也最易看出，因?yàn)闊崆槭谷税哑饺盏慕逃?xùn)忘了;在一種新的事情或嘗試之中也最易看出，因?yàn)樵谶@種情形里是無(wú)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(yè)適合的人是有福的人;反之，那些從事于他們本不想做的事業(yè)的人，他們可以說(shuō)：“我底靈魂曾久與天性不合之事物周旋”。在學(xué)問(wèn)方面，一個(gè)人對(duì)于與他底天性不合而勉強(qiáng)去學(xué)的學(xué)科，應(yīng)當(dāng)有固定的時(shí)間;但是凡是與天性相合的學(xué)科，那就不必有什么規(guī)定的時(shí)間;因?yàn)樗姿枷霑?huì)自己作主，飛到那方面去的;只要?jiǎng)e的事情或?qū)W科所剩下來(lái)的時(shí)間足夠研究這些學(xué)問(wèn)就行。一個(gè)人底天性不長(zhǎng)成藥草，就長(zhǎng)成莠草;所以他應(yīng)當(dāng)以時(shí)灌溉前者而芟除后者。

　　培根散文隨筆雙語(yǔ)閱讀：論習(xí)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著他們底愿望的，他們底談?wù)摵脱哉Z(yǔ)多是依從著他們底學(xué)問(wèn)和從外面得來(lái)的見(jiàn)解的;但是他們底行為卻是隨著他們平日的習(xí)慣的。所以馬基亞委利說(shuō)得很好(雖然他所論的事是很丑的)，天性底力量和言語(yǔ)底動(dòng)人，若無(wú)習(xí)慣底增援，都是不可靠的。他所論的事情是，為了完成一件極險(xiǎn)惡的陰謀，一個(gè)人不可信任所用的某人之天性底兇猛或約言底堅(jiān)決，而應(yīng)當(dāng)任用以前曾經(jīng)親自下過(guò)手，手上染過(guò)他人底血的人。但是馬基亞委利不知道有一個(gè)乞僧克萊門(mén)，也不知道有一個(gè)哈委亞克，也不知道有一個(gè)約爾基，也不知道有一個(gè)巴爾塔薩爾·杰拉爾;然而他底定律依然是不移的，就是，天性與言語(yǔ)上的允諾要約都不如習(xí)慣有力。只有一件，就是現(xiàn)在迷信很盛，以致初次為迷信殺人的人簡(jiǎn)直是和業(yè)屠的人一樣地不動(dòng)心;盟誓底決意也被作成與習(xí)慣一樣地強(qiáng)，甚至在流血的事件中亦是如此。在迷信以外的事情中習(xí)慣之凌駕一切是處處可見(jiàn)的;其勢(shì)力之強(qiáng)，使得人們于自白、抗辯、允諾、夸張之后，依然一仍舊貫地作下去，好象他們是無(wú)生命的偶像，和由習(xí)慣底輪子來(lái)轉(zhuǎn)動(dòng)著的機(jī)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(jiàn)到習(xí)慣底統(tǒng)治或?qū)Ｖ?，可以看出它是怎么回事。印度?我說(shuō)的是他們底哲人中的一派)會(huì)自己靜靜地躺在一堆柴上，然后用火自焚以為犧牲。不但如此，那些做妻子的還要爭(zhēng)著與丈夫底尸身一同燒死呢。在古時(shí)，斯巴達(dá)底青年們常樂(lè)于在狄亞那底祭壇上受笞刑，連一動(dòng)也不動(dòng)。我還記得在女王伊利薩白初年的英國(guó)，有一個(gè)被判死刑的愛(ài)爾蘭叛黨曾上呈總督，請(qǐng)求縊死他的時(shí)候用薪條而不用絞索，因?yàn)橐郧暗呐腰h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.

　　在俄羅斯有些僧人為贖罪起見(jiàn)，會(huì)在水盆里坐上一夜，直到他們被堅(jiān)冰凍住了才算。習(xí)慣在人底精神和肉體兩方面的力量，例子可以舉出很多來(lái)。所以，既然習(xí)慣是人生底主宰，人們就應(yīng)當(dāng)努力求得好的習(xí)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(xí)慣如果是在幼年就起始的，那就是最完美的習(xí)慣，這是一定的，這個(gè)我們叫做教育。教育其實(shí)是一種從早年就起始的習(xí)慣。所以我們常見(jiàn)，在言語(yǔ)上，幼年時(shí)代比幼年以后舌頭較為柔活，能學(xué)一切的語(yǔ)法及聲音，并且四肢關(guān)節(jié)也比較柔活，適于各種的競(jìng)技和運(yùn)動(dòng)。因?yàn)槟觊L(zhǎng)方學(xué)的人不能象從小就學(xué)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(kāi)放著，并準(zhǔn)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(gè)人底單獨(dú)的習(xí)慣其力量是很大的，那么共有的聯(lián)合的習(xí)慣，其力量就更大得多了。因?yàn)樵谶@種地方他人底例子可為我之教訓(xùn)，他人底陪伴可為我之援助，爭(zhēng)勝之心使我受刺激，光榮使我得意，所以在這種地方習(xí)慣底力量可說(shuō)是到了最高峰。天性中美德底繁殖是要仗著秩序井然，紀(jì)律良好的社會(huì)的;這是無(wú)疑的。因?yàn)閲?guó)家與好政府只是滋養(yǎng)已長(zhǎng)成的美德，而不甚幫助美德的種子的?？杀?，最有效的工具，目前是正用以求達(dá)到最要不得的目的呢。