培根散文随笔集第44章：Of Deformity 论残疾（中英对照）

培根散文随笔集中英对照，通过阅读文学名著学语言，是掌握英语的绝佳方法。既可接触原汁原味的英语，又能享受文学之美，一举两得，何乐不为？
对于喜欢阅读名著的读者，这是一个最好的时代，因为有成千上万的书可以选择；这又是一个不好的时代，因为在浩繁的卷帙中，很难找到适合自己的好书。而培根的散文随笔，浓缩的不仅仅是文学，还是智慧。相信对阅读和写作都有很好的帮助。

44 Of Deformity 论残疾

Deformed persons are commonly even with nature: for as nature hath done ill by them, so do they by nature: being for the most part, (as die scripture saith) void of natural affection; and so they have their revenge of nature. Certainly there is a consent between the body and the mind; and where nature erreth in the one, she ventureth in the other. Ubipecattmiw.periditaturinaltem. But because there is in man an election touching the frame of his mind, and a necessity in the frame of his body, the stars of natural inclination are sometimes obscured by the sun of discipline, and virtue.
残疾之人多半是和造物扯平了的，因为造物固然待他们不仁，他们对造物也同样地不良。他们中大多数（如《圣经》所说）是“天性凉薄”的，所以他们对造物是报了仇了。肉体与精神之间确有符合之处，造物在其中之一上若是犯了错误，那么在别的那一方面她也会冒险的。但是因为人性之中对于精神底结构有一种选择的能力，并且对于肉体底结构有一种自然的需要，所以那些决定气质的星宿有时是会被纪律和才德底太阳掩盖的。

Therefore, it is good to consider of deformity, not as a sign, which is more deceivable; but as a cause, which seldom failed of the effect Whosoever hath anything fixed in his person, thafdoth induce contempt, hath also a perpetual spur in himself, to rescue and deliver himself from scorn: therefore all deformed persons are extreme bold.
因此最好不要把残疾认为一种标记或证据（这种情形是容易欺人的），而应当把它当作一种原因，这种原因是很少不引起相当的效果的。凡是在身体上有招致轻蔑的缺点的人总在心里有一种不断的刺激要把自己从轻蔑之中解救出来。因此所有的残疾之人都是非常勇敢的。

First, as in their own defence, as being exposed to scorn; but in process of time, by a general habit Also it stirreth in (hem industry, and especially of this kind, to watch and observe the weakness of others, that they may have somewhat to repay.
在起初，他们勇敢是为了受人轻蔑的时候要保护自己；但是经过了相当的时间以后这种勇气就变成一种普遍的习惯了。残疾在人心中也常引起勤勉，尤其是这一种，就是勤于窥伺并观察别人底弱点，以便能有报复别人的材料。

Again, in their superiors, it quencheth jealousy towards them, as persons that they mink they may at pleasure despise: and it layeth their competitors and emulators asleep; as never believing, they should be in possibility of advancement till they see them in possession. So that, upon the matter, in a great wit, deformity is an advantage to rising. Kings in ancient times (and at this present in some countries) were wont to put great trust in eunuchs; because they that are envious towards all, are more obnoxious and officious towards one. But yet their trust towards them hath rather been as to good spials, and good whisperers; man good magistrates, and officers.
还有，有残疾的人可以消灭在上位的人对于他们的嫉妒心，因为在上的人以为这种人是可以随便轻蔑的；对于可以相竞相争的同辈能使之消灭戒心；因为他们永不会相信这种人是有升迁之可能的，直到那残疾之人已经升迁了他们才肯相信。所以若把一切事情都算在内，在精神雄伟的人，残疾倒是一种使人飞黄腾达的好事。帝王们在古时（在现时有几个国家中也有这种情形）常常很信任宦官之流，因为那妒羡一切人的人们对于一个人是会更为依赖更为尽职的。但是那些帝王们虽然信任宦官，却是把他们当作很好的侦探和告密者而信任的，不是把他们当作好官吏的。

And much like is the reason of deformed persons. Still the ground is, they will, if they be of spirit, seek to free themselves from scorn; which must be, either by virtue, or malice: and therefore, let it not be marvelled, if sometimes they prove excellent persons; as was Agesilaus, Zanger the son of Solyman, Aesop, Gasca President of Peru; and Socrates may go likewise amongst them; with others.
在一般残疾之人，上述的理由也是真的。无论何时，我们前面说过的那条定律是对的，就是，如果他们是有魄力的人，他们一定要努力把自己从轻蔑之中解放出来；而解放底途径不出于美德即出于恶谋；因此残疾之人有时竟是非常优越的人材，这是无足怪的，例如阿盖西劳斯，梭利满底儿子杉格尔，伊索，秘鲁底总督加斯喀皆是也。苏格拉底以及许多其他的人也可以算在这样人之内的。
 

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