作者：(英)培根（Bacon,F.）
出版社：清华大学出版社
格式: AZW3, DOCX, EPUB, MOBI, PDF, TXT
培根随笔(中文导读英文版)试读：
前言
弗兰西斯·培根（Francis Bacon，1561—1626），文艺复兴后期英国著名的哲学家、思想家和作家，被马克思称为“英国唯物主义和整个现代实验科学的真正始祖”。特别是，他提出的“知识就是力量”的著名论断，已成为许多人的座右铭。
培根1561年1月22日出生于伦敦一个贵族家庭。父亲是英国女王的掌玺大臣，思想进步；母亲是一位颇有名气的才女，精通希腊文和拉丁文。良好的家庭环境使培根在很小的时候就开始博览群书。不到13岁，培根便进入著名的剑桥大学三一学院学习。三年后，培根作为英国驻法大使的随员来到了法国。旅居法国期间，他接触到许多的新鲜事物，对他的思想形成产生了非常大的作用。1582年，培根取得了律师资格；1584年，当选为国会议员。1602年，伊丽莎白女王去世，詹姆士一世继位。由于主张苏格兰与英格兰合并，培根因此受到詹姆士一世的赞赏，并于1602年受封为爵士，1604年被任命为国王詹姆士的顾问，1607年被任命为副检察长，1613年被委任为首席检察官，1616年被任命为枢密院顾问，1617年提升为掌玺大臣，1618年晋升为英格兰的大陆官，授封为维鲁兰男爵，1621年又授封为奥尔本斯子爵。与此同时，他在学术研究上也取得了巨大的成果，出版了多部著作。1621年，培根被国会指控贪污受贿，虽被豁免，但却因此而身败名裂。从此培根不理政事，开始专心从事著书立说。
1620年，培根总结了他的哲学思想，出版了《新工具》一书。在书中他响亮地提出了“知识就是力量”的观点。他指出，要想控制自然、利用自然，就必须掌握科学知识。他认为真正的哲学必须研究自然，研究科学。该书的出版，得到了全欧洲学者的极大赞赏，因为这种思想既是对反动的经院哲学的有力批判，也是对人们探索自然的鼓励。培根不仅是一位著名的哲学家，还是一位杰出的散文作家。在他的一生中，虽然有繁杂的事务分心，可他在写作上从来没有懈怠过，他一生写下了许多不朽的著作，其中最著名的传世之作是1624年出版的《论说文集》（也称《培根随笔》）。该书文笔优美、语言凝练、寓意深刻。在这本书中，他从各种角度论述了对人与社会、人与自己、人与自然的关系的许多独到而精辟的见解，使许许多多人从这本书中获得熏陶、得到指导。《培根随笔》与蒙田的《随笔集》、帕斯卡尔《思想录》一起，被誉为欧洲近代哲理散文三大经典。出版400多年来，《培根随笔》先后被译成世界上几十种语言，在世界各地拥有无数的忠实读者。
在中国，《培根随笔》同样是广大读者喜爱的世界经典散文作品之一，因此，我们决定编译该作品，并采用中文导读英文版的形式出版。在中文导读中，我们尽力使其贴近原作的精髓，也尽可能保留原作的叙述主线。我们希望能够编出为当代中国读者所喜爱的经典读本。读者在阅读英文文本之前，可以先阅读中文导读，这样有利于了解故事背景，从而加快阅读速度。我们相信，该经典著作的引进对加强当代中国读者，特别是青少年读者的科学素养和人文修养是非常有帮助的。
本书主要内容由王勋、纪飞编译。参加本书故事素材搜集整理及编译工作的还有郑佳、刘乃亚、赵雪、熊金玉、李丽秀、熊红华、王婷婷、孟宪行、胡国平、李晓红、贡东兴、陈楠、邵舒丽、冯洁、王业伟、徐鑫、王晓旭、周丽萍、熊建国、徐平国、肖洁、王小红等。限于我们的科学、人文素养和英语水平，书中一定会有一些不当之处，衷心希望读者朋友批评指正。1.论真理 Of Truth导读
有的人毫无原则，认为拥有信念相当于戴上枷锁。探索真理之路很艰辛，真理会约束人的想法，再加上谎言更能迎合人类的某些劣根性，这就是人们宁愿相信谎言而不愿追随真理的原因。真理就像珍珠，只在日光下最为澄澈，不像谎言如同红玉或钻石，只在摇曳不定的烛光中幻化浮光。但无论如何，真理就是自身的尺度。神圣的教义是：追求真理、认识真理且信赖真理，才是人性中的最高美德。即使卑劣的人也不能不承认光明正大是一种崇高的德行，而伪善正如假币，也许可以扩大流通量，但却贬低了事物的真正价值。hat is truth？said jesting Pilate,and would not stay for an answer.Certainly there be,that delight in giddiness,and count it a Wbondage to fix a belief；affecting free-will in thinking,as well as in acting.And though the sects of philosophers of that kind be gone,yet there remain certain discoursing wits,which are of the same veins,though there be not so much blood in them,as was in those of the ancients.But it is not only the difficulty and labor,which men take in finding out of truth,nor again,that when it is found,it imposeth upon men's thoughts,that doth bring lies in favor；but a natural though corrupt love,of the lie itself.One of the later school of the Grecians,examineth the matter,and is at a stand,to think what should be in it,that men should love lies；where neither they make for pleasure,as with poets,nor for advantage,as with the merchant；but for the lie's sake.But I cannot tell；this same truth,is a naked,and open day-light,that doth not show the masks,and mummeries,and triumphs,of the world,half so stately and daintily as candle-lights.Truth may perhaps come to the price of a pearl,that showeth best by day；but it will not rise to the price of a diamond,or carbuncle,that showeth best in varied lights.A mixture of a lie doth ever add pleasure.Doth any man doubt,that if there were taken out of men's minds,vain opinions,flattering hopes,false valuations,imaginations as one would,and the like,but it would leave the minds,of a number of men,poor shrunken things,full of melancholy and indisposition,and unpleasing to themselves？
One of the fathers,in great severity,called poesy vinum doemonum,because it filleth the imagination；and yet,it is but with the shadow of a lie.But it is not the lie that passeth through the mind,but the lie that sinketh in,and settleth in it,that doth the hurt；such as we spake of before.But,howsoever these things are thus in men's depraved judgments,and affections,yet truth,which onlydoth judge itself,teacheth that the inquiry of truth,which is the love-making,or wooing of it,the knowledge of truth,which is the presence of it,and the belief of truth,which is the enjoying of it,is the sovereign good of human nature.The first creature of God,in the works of the days,was the light of the sense；the last,was the light of reason；and his sabbath work ever since,is the illumination of his Spirit.First he breathed light,upon the face of the matter or chaos；then he breathed light,into the face of man；and still he breatheth and inspireth light,into the face of his chosen.The poet,that beautified the sect,that was otherwise inferior to the rest,saith yet excellently well：It is a pleasure,to stand upon the shore,and to see ships tossed upon the sea；a pleasure,to stand in the window of a castle,and to see a battle,and the adventures thereof below：but no pleasure is comparable to the standing upon the vantage ground of truth（a hill not to be commanded,and where the air is always clear and serene），and to see the errors,and wanderings,and mists,and tempests,in the vale below；so always that this prospect be with pity,and not with swelling,or pride.Certainly,it is heaven upon earth,to have a man's mind move in charity,rest in providence,and turn upon the poles of truth.
To pass from theological,and philosophical truth,to the truth of civil business；it will be acknowledged,even by those that practise it not,that clear,and round dealing,is the honor of man's nature；and that mixture of falsehoods,is like alloy in coin of goldand silver,which may make the metal work the better,but it embaseth it.For these winding,and crooked courses,are the goings of the serpent；which goeth basely upon the belly,and not upon the feet.There is no vice,that doth so cover a man with shame,as to be found false and perfidious.And therefore Montaigne saith prettily,when he inquired the reason,why the word of the lie should be such a disgrace,and such an odious charge？Saith he,If it be well weighed,to say that a man lieth,is as much to say,as that he is brave towards God,and a coward towards men.For a lie faces God,and shrinks from man.Surely the wickedness of falsehood,and breach of faith,cannot possibly be so highly expressed,as in that it shall be the last peal,to call the judgments of God upon the generations of men；it being foretold,that when Christ cometh,he shall not find faith upon the earth.2.论死亡 Of Death导读
成人惧怕死亡就像儿童惧怕黑暗。静观死亡，将它看作尘世罪孽的救赎和通往天国的大道，是神圣而宗教性的；而惧怕死亡，将之看作对大自然必然的献祭，则是愚陋的。塞内加以一位哲人和常人的双重身份说：“死亡的声势比死亡本身更可怕。”但人心的许多感情的强度足以战胜死亡：仇恨和愤慨压倒死亡，爱情蔑视死亡，荣誉使人献身死亡，哀痛使人扑向死亡，唯独怯懦使人在死亡之前就先死去。
死亡征服不了伟大的灵魂。死亡和生命都是自然的产物。人生最美好的挽歌莫过于：在有价值的事业中过完一生后能够说：“主，请让你的仆人离去。”en fear death,as children fear to go in the dark；and as that natural fear in children,is increased with tales,so is the Mother.Certainly,the contemplation of death,as the wages of sin,and passage to another world,is holy and religious；but the fear of it,as a tribute due unto nature,is weak.Yet in religious meditations,there is sometimes mixture of vanity,and of superstition.You shall read,in some of the friars'books of mortification,that a man should think with himself,what the pain is,if he have but his finger's end pressed,or tortured,and thereby imagine,what the pains of death are,when the whole body is corrupted,and dissolved；when many times death passeth,with less pain than the torture of a limb；for the most vital parts,are not the quickest of sense.And by him that spake only as a philosopher,and natural man,it was well said,Pompa mortis magis terret,quam mors ipsa.Groans,and convulsions,and a discolored face,and friends weeping,and blacks,and obsequies,and the like,show death terrible.It is worthy the observing,that there is no passion in the mind of man,so weak,but it mates,and masters,the fear of death；and therefore,death is no such terrible enemy,when a man hath so many attendants about him,that can win the combat of him.Revenge triumphs over death；love slights it；honor aspireth to it；grief flieth to it；fear preoccupateth it；nay,we read,after Otho the emperor had slain himself,pity（which is the tenderest of affections）provoked many to die,out of mere compassion to their sovereign,and as the truest sort of followers.Nay,Seneca adds niceness and satiety：Cogita quamdiu eadem feceris；mori velle,non tantum fortis aut miser,sed etiam fastidiosus potest.A man would die,though he were neither valiant,nor miserable,only upon a weariness to do the same thing so oft,over and over.It is no less worthy,to observe,how little alteration in good spirits,the approaches of death make；for they appear to be the same men,till the last instant.Augustus Caesar died in a compliment；Livia,conjugii nostri memor,vive et vale.Tiberius in dissimulation；as Tacitus saith of him,Jam Tiberium vires et corpus,non dissimulatio,deserebant.Vespasian in a jest,sitting upon the stool；Ut puto deus fio.Galba with a sentence；Feri,si ex re sit populi Romani；holding forth his neck.Septimius Severus in despatch；Adeste si quid mihi restat agendum.And the like.Certainly the Stoics bestowed too much cost upon death,and by their great preparations,made it appear more fearful.Better saith he qui finem vitae extremum inter munera ponat naturae.It is as natural to die,as to be born；and to a little infant,perhaps,the one is as painful,as the other.He that dies in an earnest pursuit,is like one that is wounded in hot blood；who,for the time,scarce feels the hurt；and therefore a mind fixed,and bent upon somewhat that is good,doth avert the dolors of death.But,above all,believe it,the sweetest canticle is,Nunc dimittis；when a man hath obtained worthy ends,and expectations.Death hath this also；that it openeth the gate to good fame,and extinguisheth envy.—Extinctus amabitur idem.仇恨和愤慨压倒死亡3.论宗教统一 Of Unity in Religion导读
宗教是人类社会的主要支柱，其自身若能维持真正的统一，则是社会的一桩幸事。真正的上帝是一位“忌邪的神”，绝不允许他的崇拜和信仰中掺进半点杂质。异教徒的不同见解将导致宗教分裂，最好的办法是基督自身的名言：“你们既不要出去，也不要相信。”宗教统一带给信徒的则是包含着无尽福祉的和平，树立信仰、点燃爱心。为使宗教统一，不可调和和一味妥协这两种极端都应避免，而应在统一的信仰下求大同存小异。要避免使争论陷入诡辩。宗教统一应有利于巩固人类的博爱和社会组织的统一，若试图以武力强制推行统一信仰，则违背天意，是用上帝的一种圣谕否认另一种圣谕。eligion being the chief band of human society,is a happy thing,when itself is well contained within the true band of Runity.The quarrels,and divisions about religion,were evils unknown to the heathen.The reason was,because the religion of the heathen,consisted rather in rites and ceremonies,than in any constant belief. For you may imagine,what kind of faith theirs was,when the chief doctors,and fathers of their church,were the poets.But the true God hath this attribute,that he is a jealous God；and therefore,his worship and religion,will endure no mixture,nor partner.We shall therefore speak a few words,concerning the unity of the church；what are the fruits thereof；what the bounds；and what the means.
The fruits of unity（next unto the well pleasing of God,which is all in all）are two：the one,towards those that are without the church,the other,towards those that are within.For the former；it is certain,that heresies,and schisms,are of all others the greatest scandals；yea,more than corruption of manners.For as in the natural body,a wound,or solution of continuity,is worse than a corrupt humor；so in the spiritual.So that nothing,doth so much keep men out of the church and drive men out of the church,as breach of unity.And therefore,whensoever it cometh to that pass,that one saith,Ecce in deserto,another saith,Ecce in penetralibus；that is,when some men seek Christ,in the conventicles of heretics,and others,in an outward face of a church,that voice had need continually to sound in men's ears,Nolite exire，—Go not out.The doctor of the Gentiles（the propriety of whose vocation,drew him to have a special care of those without）saith,if an heathen come in,and hear you speak with several tongues,will he not say that you are mad？And certainly it is little better,when atheists,and profane persons,do hear of so many discordant,and contrary opinions inreligion；it doth avert them from the church,and maketh them,to sit down in the chair of the scorners.It is but a light thing,to be vouched in so serious a matter,but yet it expresseth well the deformity.There is a master of scoffing,that in his catalogue of books of a feigned library,sets down this title of a book,The Morris-Dance of Heretics.For indeed,every sect of them,hath a diverse posture,or cringe by themselves,which cannot but move derision in worldlings,and depraved politics,who are apt to contemn holy things.
As for the fruit towards those that are within；it is peace；which containeth infinite blessings.It establisheth faith；it kindleth charity；the outward peace of the church,distilleth into peace of conscience；and it turneth the labors of writing,and reading of controversies,into treaties of mortification and devotion.
Concerning the bounds of unity；the true placing of them,importeth exceedingly.There appear to be two extremes.For to certain zealants,all speech of pacification is odious.Is it peace,Jehu？What hast thou to do with peace？turn thee behind me.Peace is not the matter,but following,and party.Contrariwise,certain Laodiceans,and lukewarm persons,think they may accommodate points of religion,by middle way,and taking part of both,and witty reconcilements；as if they would make an arbitrament between God and man.Both these extremes are to be avoided；which will be done,if the league of Christians,penned by our Savior himself,were intwo cross clauses thereof,soundly and plainly expounded：He that is not with us,is against us；and again,He that is not against us,is with us；that is,if the points fundamental and of substance in religion,were truly discerned and distinguished,from points not merely of faith,but of opinion,order,or good intention.This is a thing may seem to many a matter trivial,and done already.But if it were done less partially,it would be embraced more generally.
Of this I may give only this advice,according to my small model.Men ought to take heed,of rending God's church,by two kinds of controversies.The one is,when the matter of the point controverted,is too small and light,not worth the heat and strife about it,kindled only by contradiction.For,as it is noted,by one of the fathers,Christ's coat indeed had no seam,but the church's vesture was of divers colors；whereupon he saith,In veste varietas sit,scissura non sit；they be two things,unity and uniformity.The other is,when the matter of the point controverted,is great,but it is driven to an over-great subtilty,and obscurity；so that it becometh a thing rather ingenious,than substantial.A man that is of judgment and understanding,shall sometimes hear ignorant men differ,and know well within himself,that those which so differ,mean one thing,and yet they themselves would never agree.And if it come so to pass,in that distance of judgment,which is between man and man,shall we not think that God above,that knows the heart,doth not discern that frail men,in some of their contradictions,intend thesame thing；and accepteth of both？The nature of such controversies is excellently expressed,by St.Paul,in the warning and precept,that he giveth concerning the same,Devita profanas vocum novitates,et oppositiones falsi nominis scientiae.Men create oppositions,which are not；and put them into new terms,so fixed,as whereas the meaning ought to govern the term,the term in effect governeth the meaning.There be also two false peaces,or unities：the one,when the peace is grounded,but upon an implicit ignorance；for all colors will agree in the dark：the other,when it is pieced up,upon a direct admission of contraries,in fundamental points.For truth and falsehood,in such things,are like the iron and clay,in the toes of Nebuchadnezzar's image；they may cleave,but they will not incorporate.
Concerning the means of procuring unity；men must beware,that in the procuring,or muniting,of religious unity,they do not dissolve and deface the laws of charity,and of human society.There be two swords amongst Christians,the spiritual and temporal；and both have their due office and place,in the maintenance of religion.But we may not take up the third sword,which is Mahomet's sword,or like unto it；that is,to propagate religion by wars,or by sanguinary persecutions to force consciences；except it be in cases of overt scandal,blasphemy,or intermixture of practice against the state；much less to nourish seditions；to authorize conspiracies and rebellions；to put the sword into the people's hands；and the like；tending to the subversion of all government,which is the ordinance of God.For this is but to dash the first table against the second；and so to consider men as Christians,as we forget that they are men.Lucretius the poet,when he beheld the act of Agamemnon,that could endure the sacrificing of his own daughter,exclaimed：Tantum Religio potuit suadere malorum.
What would he have said,if he had known of the massacre in France,or the powder treason of England？He would have been seven times more Epicure,and atheist,than he was.For as the temporal sword is to be drawn with great circumspection in cases of religion；so it is a thing monstrous,to put it into the hands of the common people.Let that be left unto the Anabaptists,and other furies.It was great blasphemy,when the devil said,I will ascend,and be like the highest；but it is greater blasphemy,to personate God,and bring him in saying,I will descend,and be like the prince of darkness；and what is it better,to make the cause of religion to descend,to the cruel and execrable actions of murthering princes,butchery of people,and subversion of states and governments？Surely this is to bring down the Holy Ghost,instead of the likeness of a dove,in the shape of a vulture or raven；and set,out of the bark of a Christian church,a flag of a bark of pirates,and assassins.Therefore it is most necessary,that the church,by doctrine and decree,princes by their sword,and all learnings,both Christian and moral,as by their Mercury rod,do damn and send to hell for ever,those facts and opinions tending to the support of the same；as hath been already in good part done.Surely in counsels concerning religion,that counsel of the apostle would be prefixed,Ira hominis non implet justitiam Dei.And it was a notable observation of a wise father,and no less ingenuously confessed；that those which held and persuaded pressure of consciences,were commonly interested therein,themselves,for their own ends.4.论报复 Of Revenge导读
报复是一种野蛮的作法，法律和文明应将它剪除。所罗门说：“不报宿怨乃是人的光荣”。为了鸣冤而报复和说明原因的报复都可以接受，但仍需要担心。一个念念不忘旧恨的人的伤口将永远难以愈合，尽管那本来可以痊愈。只有为国家公益而行的复仇才可称为正义。evenge is a kind of wild justice；which the more man's nature runs to,the more ought law to weed it out.For as for the first Rwrong,it doth but offend the law；but the revenge of that wrong,putteth the law out of office.Certainly,in taking revenge,a man is but even with his enemy；but in passing it over,he is superior；for it is a prince's part to pardon.And Solomon,I am sure,saith,It is the glory of a man,to pass by an offence.That which is past is gone,and irrevocable；and wise men have enough to do,with things present and to come；therefore they do but trifle with themselves,that labor in past matters.There is no man doth a wrong,for the wrong's sake；but thereby to purchase himself profit,or pleasure,or honor,or the like.Therefore why should I be angry with a man,for loving himself better than me？And if any man should do wrong,merely out of ill-nature,why,yet it is but like the thorn or briar,which prick and scratch,because they can do no other.The most tolerable sort of revenge,is for those wrongs which there is no law to remedy；but then let a man take heed,the revenge be such as there is no law to punish；else a man's enemy is still before hand,and it is two for one.Some,when they take revenge,are desirous,the party should know,whence it cometh.This is the more generous.For the delight seemeth to be,not so much in doing the hurt,as in making the party repent.But base and crafty cowards,are like the arrow that flieth in the dark.Cosmus,duke of Florence,had a desperate saying against perfidious or neglecting friends,as if those wrongs were unpardonable；You shall read（saith he）that we are commanded to forgive our enemies；but you never read,that we are commanded to forgive our friends.But yet the spirit of Job was in a better tune：Shall we（saith he）take good at God's hands,and not be content to take evil also？And so of friends in a proportion.This is certain,that a man that studieth revenge,keeps his own wounds green,which otherwise would heal,and do well.Public revengesare for the most part fortunate；as that for the death of Caesar；for the death of Pertinax；for the death of Henry the Third of France；and many more.But in private revenges,it is not so.Nay rather,vindictive persons live the life of witches；who,as they are mischievous,so end they infortunate.5.论逆境 Of Adversity导读
塞涅卡说：“幸运固然令人羡慕，但战胜逆境则令人敬佩”，又说：“集人的脆弱和神的旷达于一身，才是真正的伟大”，堪称高明绝纶。正如古神话里普罗米修斯坐着瓦罐渡海，每一个基督徒也都是驾着血肉之躯的轻舟横渡波涛翻滚的人生之海的。
幸运需要的美德是节制，逆境所需的美德是坚忍，后者比前者更难能可贵。并非一切幸福都没有烦恼，一切逆境也绝非没有希望。人的美德犹如檀香，经过烈火焚烧会发出最浓郁的芳香。t was an high speech of Seneca（after the manner of the Stoics），that the good things,which belong to prosperity,are to be wished；Ibut the good things,that belong to adversity,are to be admired.Bona rerum secundarum optabilia；adversarum mirabilia.Certainly if miracles be the command over nature,they appear most in adversity.It is yet a higher speech of his,than the other（much too high for a heathen），It is true greatness,to have in one the frailty of a man,and the security of a God.Vere magnum habere fragilitatem hominis,securitatem Dei.This would have done better in poesy,where transcendences are more allowed.And the poets indeed have been busy with it；for it is in effect the thing,which figured in that strange fiction of the ancient poets,which seemeth not to be without mystery；nay,and to have some approach to the state of a Christian；that Hercules,when he went to unbind Prometheus（by whom human nature is represented），sailed the length of the great ocean,in an earthen pot or pitcher；lively describing Christian resolution,that saileth in the frail bark of the flesh,through the waves of the world.But to speak in a mean.The virtue of prosperity,is temperance；the virtue of adversity,is fortitude；which in morals is the more heroical virtue.Prosperity is the blessing of the Old Testament；adversity is the blessing of the New；which carrieth the greater benediction,and the clearer revelation of God's favor.Yet even in the Old Testament,if you listen to David's harp,you shall hear as many hearse-like airs as carols；and the pencil of the Holy Ghost hath labored more in describing the afflictions of Job,than the felicities of Solomon.Prosperity is not without many fears and distastes；and adversity is not without comforts and hopes.We see in needle-works and embroideries,it is more pleasing to have a lively work,upon a sadand solemn ground,than to have a dark and melancholy work,upon a lightsome ground：judge therefore of the pleasure of the heart,by the pleasure of the eye.Certainly virtue is like precious odors,most fragrant when they are incensed,or crushed：for prosperity doth best discover vice,but adversity doth best discover virtue.人生就如乘瓦罐渡海6.论伪装与掩饰 Of Simulation and Dissimulation导读
掩饰是弱者的策略，强者则敢于面对现实，直言不讳，因此，掩饰是一种防御性的自全之术。谋略与掩饰在各方面都不同，应予以区分。若一个人能明智地洞察秋毫，掩饰就变成了障碍。若他做不到明辨通达，则笼统地采取掩饰才为上策。而强者往往开诚布公，享有诚实可靠的美名，即使他们进行掩饰，也不会受到怀疑。
掩饰分为不同的等级：守口如瓶、消极掩饰、积极作假。它有三大好处：可以击垮对手、为自己留条后路、更好地洞识他人。但它也有三大弊端，最严重的就是剥夺了一个人立身行事的根本——信任。最好的做法是享有坦诚的美名，养成保密的习惯。issimulation is but a faint kind of policy,or wisdom；for it asketh a strong wit,and a strong heart,to know when to tell truth,and to do Dit.Therefore it is the weaker sort of politics,that are the great dissemblers.
Tacitus saith,Livia sorted well with the arts of her husband,and dissimulation of her son；attributing arts or policy to Augustus,and dissimulation to Tiberius.And again,when Mucianus encourageth Vespasian,to take arms against Vitellius,he saith,We rise not against the piercing judgment of Augustus,nor the extreme caution or closeness of Tiberius.These properties,of arts or policy,and dissimulation or closeness,are indeed habits and faculties several,and to be distinguished.For if a man have that penetration of judgment,as he can discern what things are to be laid open,and what to be secreted,and what to be showed at half lights,and to whom and when（which indeed are arts of state,and arts of life,as Tacitus well calleth them），to him,a habit of dissimulation is a hinderance and a poorness.But if a man cannot obtain to that judgment,then it is left to him generally,to be close,and a dissembler.For where a man cannot choose,or vary in particulars,there it is good to take the safest,and wariest way,in general；like the going softly,by one that cannot well see.Certainly the ablest men that ever were,have had all an openness,and frankness,of dealing；and a name of certainty and veracity；but then they were like horses well managed；for they could tell passing well,when to stop or turn；and at such times,when they thought the case indeed required dissimulation,if then they used it,it came to pass that the former opinion,spread abroad,of their good faith and clearness of dealing,made them almost invisible.
There be three degrees of this hiding and veiling of a man's self.The first,closeness,reservation,and secrecy；when a man leaveth himself without observation,or without hold to be taken,what he is.The second,dissimulation,in the negative；when a man lets fall signs and arguments,that he is not,that he is.And the third,simulation,in the affirmative；when a man industriously and expressly feigns and pretends to be,that he is not.
For the first of these,secrecy；it is indeed the virtue of a confessor.And assuredly,the secret man heareth many confessions.For who will open himself,to a blab or a babbler？But if a man be thought secret,it inviteth discovery；as the more close air sucketh in the more open；and as in confession,the revealing is not for worldly use,but for the ease of a man's heart,so secret men come to the knowledge of many things in that kind；while men rather discharge their minds,than impart their minds.In few words,mysteries are due to secrecy.Besides（to say truth）nakedness is uncomely,as well in mind as body；and it addeth no small reverence,to men's manners and actions,if they be not altogether open.As for talkers and futile persons,they are commonly vain and credulous withal.For he that talketh what he knoweth,will also talk what he knoweth not.Therefore set it down,that an habit of secrecy,is both politic and moral.And in this part,it is good that a man's face give his tongue leave to speak.For the discovery of a man's self,by the tracts of his countenance,is a great weakness and betraying；by how much it is many times more marked,and believed,than a man'swords.
For the second,which is dissimulation；it followeth many times upon secrecy,by a necessity；so that he that will be secret,must be a dissembler in some degree.For men are too cunning,to suffer a man to keep an indifferent carriage between both,and to be secret,without swaying the balance on either side.They will so beset a man with questions,and draw him on,and pick it out of him,that,without an absurd silence,he must show an inclination one way；or if he do not,they will gather as much by his silence,as by his speech.As for equivocations,or oraculous speeches,they cannot hold out long.So that no man can be secret,except he give himself a little scope of dissimulation；which is,as it were,but the skirts or train of secrecy.
But for the third degree,which is simulation,and false profession；that I hold more culpable,and less politic；except it be in great and rare matters.And therefore a general custom of simulation（which is this last degree）is a vice,rising either of a natural falseness or fearfulness,or of a mind that hath some main faults,which because a man must needs disguise,it maketh him practise simulation in other things,lest his hand should be out of use.
The great advantages of simulation and dissimulation are three.First,to lay asleep opposition,and to surprise.For where a man's intentions are published,it is an alarum,to call up all that areagainst them.The second is,to reserve to a man's self a fair retreat.For if a man engage himself by a manifest declaration,he must go through or take a fall.The third is,the better to discover the mind of another.For to him that opens himself,men will hardly show themselves adverse；but will fair let him go on,and turn their freedom of speech,to freedom of thought.And therefore it is a good shrewd proverb of the Spaniard,Tell a lie and find a troth.As if there were no way of discovery,but by simulation.There be also three disadvantages,to set it even.The first,that simulation and dissimulation commonly carry with them a show of fearfulness,which in any business,doth spoil the feathers,of round flying up to the mark.The second,that it puzzleth and perplexeth the conceits of many,that perhaps would otherwise co-operate with him；and makes a man walk almost alone,to his own ends.The third and greatest is,that it depriveth a man of one of the most principal instruments for action；which is trust and belief.The best composition and temperature,is to have openness in fame and opinion；secrecy in habit；dissimulation in seasonable use；and a power to feign,if there be no remedy.7.论父母与子女 Of Parents and Children导读
子女使父母的劳苦变甜，也使他们的不幸更苦。子女增加了父母的生活负担，也减轻了他们的死亡恐惧。有些人无儿无女却取得了丰功伟业，他们虽未能再造肉体，却全力以赴地再造了一种精神，所以没有后代的人反而会最关心后代。
父母不应该对子女偏心，不应该吝惜子女的零花钱，要进行严格的管教，很早就关注孩子的职业发展。he joys of parents are secret；and so are their griefs and fears.They cannot utter the one；nor they will not utter the Tother.Children sweeten labors；but they make misfortunes more bitter.They increase the cares of life；but they mitigate the remembrance of death.The perpetuity by generation is common to beasts；but memory,merit,and noble works,are proper to men.And surely a man shall see the noblest works and foundations have proceeded from childless men,which have sought to express the images of their minds,where those of their bodies have failed.So the care of posterity is most in them,that have no posterity.They that are the first raisers of their houses,are most indulgent towards their children；beholding them as the continuance,not only of their kind,but of their work；and so both children and creatures.
The difference in affection,of parents towards their several children,is many times unequal；and sometimes unworthy；especially in the mothers；as Solomon saith,A wise son rejoiceth the father,but an ungracious son shames the mother.A man shall see,where there is a house full of children,one or two of the eldest respected,and the youngest made wantons；but in the midst,some that are as it were forgotten,who many times,nevertheless,prove the best.The illiberality of parents,in allowance towards their children,is an harmful error；makes them base；acquaints them with shifts；makes them sort with mean company；and makes them surfeit more when they come to plenty.And therefore the proof is best,when men keep their authority towards the children,but not their purse.Men have a foolish manner（both parents and schoolmasters and servants）in creating and breeding an emulation between brothers,during childhood,which many times sorteth to discord when they are men,and disturbeth families.The Italians make little difference between children,and nephews or near kinsfolks；but so they be of the lump,they care not though they passnot through their own body.And,to say truth,in nature it is much a like matter；insomuch that we see a nephew sometimes resembleth an uncle,or a kinsman,more than his own parent；as the blood happens.Let parents choose betimes,the vocations and courses they mean their children should take；for then they are most flexible；and let them not too much apply themselves to the disposition of their children,as thinking they will take best to that,which they have most mind to.It is true,that if the affection or aptness of the children be extraordinary,then it is good not to cross it；but generally the precept is good,optimum elige,suave et facile illude faciet consuetude.Younger brothers are commonly fortunate,but seldom or never where the elder are disinherited.8.论结婚与独身 Of Marriage and Single Life导读
成了家的人的事业往往被家室所累，所以最能为公众献身的人，往往是没有家室的人。许多人愿意保持单身的自由，使自己的财富看上去更多，避免于承担家务的责任，还可以在必要时远走高飞。妻子儿女是对人道的一种修炼，有的独身者做事心狠手辣，就是因为很难唤醒他们的温情。
性情严肃者一般能做恩爱的丈夫，贞节的女人往往骄傲倔强。愚夫娶贤妻的现象屡见不鲜。妻子是年轻时的情人，中年时的伴侣，老年时的看护，所以，只要愿意，一个人总有结婚的理由。e that hath wife and children hath given hostages to fortune；for they are impediments to great enterprises,either of virtue or Hmischief.Certainly the best works,and of greatest merit for the public,have proceeded from the unmarried or childless men；which both in affection and means,have married and endowed the public.Yet it were great reason that those that have children,should have greatest care of future times；unto which they know they must transmit their dearest pledges.Some there are,who though they lead a single life,yet their thoughts do end with themselves,and account future times impertinences.Nay,there are some other,that account wife and children,but as bills of charges.Nay more,there are some foolish rich covetous men that take a pride,in having no children,because they may be thought so much the richer.For perhaps they have heard some talk,Such an one is a great rich man,and another except to it,Yea,but he hath a great charge of children；as if it were an abatement to his riches.But the most ordinary cause of a single life,is liberty,especially in certain self-pleasing and humorous minds,which are so sensible of every restraint,as they will go near to think their girdles and garters,to be bonds and shackles.Unmarried men are best friends,best masters,best servants；but not always best subjects；for they are light to run away；and almost all fugitives,are of that condition.A single life doth well with churchmen；for charity will hardly water the ground,where it must first fill a pool.It is indifferent for judges and magistrates；for if they be facile and corrupt,you shall have a servant,five times worse than a wife.For soldiers,I find the generals commonly in their hortatives,put men in mind of their wives and children；and I think the despising of marriage amongst the Turks,maketh the vulgar soldier more base.Certainly wife and children are a kind of discipline of humanity；and single men,though they may be manytimes more charitable,because their means are less exhaust,yet,on the other side,they are more cruel and hardhearted（good to make severe inquisitors），because their tenderness is not so oft called upon.Grave natures,led by custom,and therefore constant,are commonly loving husbands,as was said of Ulysses,vetulam suam praetulit immortalitati.Chaste women are often proud and froward,as presuming upon the merit of their chastity.It is one of the best bonds,both of chastity and obedience,in the wife,if she think her husband wise；which she will never do,if she find him jealous.Wives are young men's mistresses；companions for middle age；and old men's nurses.So as a man may have a quarrel to marry,when he will.But yet he was reputed one of the wise men,that made answer to the question,when a man should marry，—A young man not yet,an elder man not at all.It is often seen that bad husbands,have very good wives；whether it be,that it raiseth the price of their husband's kindness,when it comes；or that the wives take a pride in their patience.But this never fails,if the bad husbands were of their own choosing,against their friends'consent；for then they will be sure to make good their own folly.9.论嫉妒 Of Envy导读
爱情和嫉妒在人类所有的情感和欲望中最能蛊惑人心。《圣经》将嫉妒称为“凶眼”，占星士称之为“灾星”，嫉妒能把凶险和灾难投射到它的目光所射之处，而且伤害最为狠毒。
一无所长的人总要嫉妒他人的长处，无事忙和包打听往往嫉妒心重，出身高贵的人往往对新兴之星心存嫉妒，残疾人、老头子和私生子往往因为自身的缺陷无法补救，便竭尽全力损害他人。灾后重起的人和愤世嫉俗的人一样，把别人的受害看作对自己苦难的补偿，同伴看到与自己不相上下的人高升时容易产生嫉妒。
嫉妒总离不开攀比，因此，优点突出、地位高的人容易遭受嫉妒。后起之秀比功名显赫的人要多遭嫉妒，循序渐进的人比平步青云者要少遭嫉妒。怜悯能治愈妒病，所以，经历苦难才获得荣耀的人不大受人嫉妒。大红大紫又盛气凌人者，最容易被嫉妒暗算。
公共的嫉妒叫做“不满情绪”，它使得一些炙手可热的权势人物有所收敛，使大人物不敢胡作非为。
尽管爱情和嫉妒都能使人憔悴，但嫉妒之情是最磨人、最持久、最恶劣的。嫉妒之心让人将他人的受害看作对自己的补偿here be none of the affections,which have been noted to fascinate or bewitch,but love and envy.They both have vehement wishes；Tthey frame themselves readily into imaginations and suggestions；and they come easily into the eye,especially upon the present of the objects；which are the points that conduce to fascination,if any such thing there be.see likewise,the Scripture calleth envy an evil eye；and the astrologers,call the evil influences of the stars,evil aspects；so that still there seemeth to be acknowledged,in the act of envy,an ejaculation or irradiation of the eye.Nay,some have been so curious,as to note,that the times when the stroke or percussion of an envious eye doth most hurt,are when the party envied is beheld in glory or triumph；for that sets an edge upon envy：and besides,at such times the spirits of the person envied,do come forth most into the outward parts,and so meet the blow.
But leaving these curiosities（though not unworthy to be thought on,in fit place），we will handle,what persons are apt to envy others；what persons are most subject to be envied themselves；and what is the difference between public and private envy.
A man that hath no virtue in himself,ever envieth virtue in others.For men's minds,will either feed upon their own good,or upon others'evil；and who wanteth the one,will prey upon the other；and whoso is out of hope,to attain to another's virtue,will seek to come at even hand,by depressing another's fortune.
A man that is busy,and inquisitive,is commonly envious.For to know much of other men's matters,cannot be because all that ado may concern his own estate；therefore it must needs be,that he taketh a kind of play-pleasure,in looking upon the fortunes of others.Neither can he,that mindeth but his own business,find much matter for envy.For envy is a gadding passion,and walketh the streets,and doth not keep home：Non est curiosus,quin idem sit malevolus.
Men of noble birth,are noted to be envious towards new men,when they rise.For the distance is altered,and it is like a deceit of the eye,that when others come on,they think themselves,go back.
Deformed persons,and eunuchs,and old men,and bastards,are envious.For he that cannot possibly mend his own case,will do what he can,to impair another's；except these defects light upon a very brave,and heroical nature,which thinketh to make his natural wants part of his honor；in that it should be said,that an eunuch,or a lame man,did such great matters；affecting the honor of a miracle；as it was in Narses the eunuch,and Agesilaus and Tamberlanes,that were lame men.
The same is the case of men,that rise after calamities and misfortunes.For they are as men fallen out with the times；and think other men's harms,a redemption of their own sufferings.
They that desire to excel in too many matters,out of levity and vain glory,are ever envious.For they cannot want work；it being impossible,but many,in some one of those things,should surpass them.Which was the character of Adrian the Emperor；that mortally envied poets,and painters,and artificers,in works wherein he had a vein to excel.
Lastly,near kinsfolks,and fellows in office,and those that have been bred together,are more apt to envy their equals,when they are raised.For it doth upbraid unto them their own fortunes,and pointeth at them,and cometh oftener into their remembrance,and incurreth likewise more into the note of others；and envy ever redoubleth from speech and fame.Cain's envy was the more vile and malignant,towards his brother Abel,because when his sacrifice was better accepted,there was no body to look on.Thus much for those,that are apt to envy.
Concerning those that are more or less subject to envy：First,persons of eminent virtue,when they are advanced,are less envied.For their fortune seemeth,but due unto them；and no man envieth the payment of a debt,but rewards and liberality rather.Again,envy is ever joined with the comparing of a man's self；and where there is no comparison,no envy；and therefore kings are not envied,but by kings.Nevertheless it is to be noted,that unworthy persons are most envied,at their first coming in,and afterwards overcome it better；whereas contrariwise,persons of worth and merit are most envied,when their fortune continueth long.For by that time,though their virtue be the same,yet it hath not the same lustre；for fresh men grow up that darken it.
Persons of noble blood,are less envied in their rising.For it seemeth but right done to their birth.Besides,there seemeth not much added to their fortune；and envy is as the sunbeams,that beat hotter upon a bank,or steep rising ground,than upon a flat.And for the same reason,those that are advanced by degrees,are less envied than those that are advanced suddenly and per saltum.
Those that have joined with their honor great travels,cares,or perils,are less subject to envy.For men think that they earn their honors hardly,and pity them sometimes；and pity ever healeth envy.Wherefore you shall observe,that the more deep and sober sort of politic persons,in their greatness,are ever bemoaning themselves,what a life they lead；chanting a quanta patimur！Not that they feel it so,but only to abate the edge of envy.But this is to be understood,of business that is laid upon men,and not such,as they call unto themselves.For nothing increaseth envy more,than an unnecessary and ambitious engrossing of business.And nothing doth extinguish envy than for a great person to preserve all other inferior officers,in their full rights and pre-eminences of their places.For by that means,there be so many screens between him and envy.
Above all,those are most subject to envy,which carry the greatness of their fortunes,in an insolent and proud manner；beingnever 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 arrogancy 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.
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 withinbounds.
This envy,being in the Latin word invidia,goeth in the modern language,by the name of discontentment；of which we shall speak,in handling sedition.It is a disease,in a state,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 ordor.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.
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 state itself.And so much of public envy or discontentment,and the difference thereof from private envy,which was handled in the first place.
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,there 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 envydo 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 the 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 subtilly,and in the dark,and to the prejudice of good things,such as is the wheat.10.论爱情 Of Love导读
现实中的爱情比舞台上的演出还要悲喜交加、轰轰烈烈。爱情中的人永远言过其实，情人荒唐地看重自己所爱的对象。激烈的爱情不仅糟蹋事物的价值，还使人丧失自己。正如诗人的描述“谁喜爱海伦，谁就会舍弃朱诺和雅典娜的礼物”，谁主张爱情之上，谁就会放弃财富与智慧。爱情往往在人走红运或倒大霉时泛滥，以显示它就是愚蠢的产儿。
处理爱情的高手是：在不得不接纳爱情时，让它安守本位。若能将人天生的爱从一两个人中释散开来，普及于众人，人会变得仁慈。夫妻之爱创造了人类，朋友之爱完善了人类，而放荡之爱作践了人类。he stage is more beholding to love,that the life of man.For as to the stage,love is ever matter of comedies,and now and then of Ttragedies；but in life it doth much mischief；sometimes like a siren,sometimes like a fury.You may observe,that amongst all the great and worthy persons（whereof the memory remaineth,either ancient or recent）there is not one,that hath been transported to the mad degree of love：which shows that great spirits,and great business,do keep out this weak passion.You must except,nevertheless,Marcus Antonius,the half partner of the empire of Rome,and Appius Claudius,the decemvir and lawgiver；whereof the former was indeed a voluptuous man,and inordinate；but the latter was an austere and wise man：and therefore it seems（though rarely）that love can find entrance,not only into an open heart,but also into a heart well fortified,if watch be not well kept.It is a poor saying of Epicurus,Satis magnum alter alteri theatrum sumus；as if man,made for the contemplation of heaven,and all noble objects,should do nothing but kneel before a little idol and make himself a subject,though not of the mouth（as beasts are），yet of the eye；which was given him for higher purposes.It is a strange thing,to note the excess of this passion,and how it braves the nature,and value of things,by this；that the speaking in a perpetual hyperbole,is comely in nothing but in love.Neither is it merely in the phrase；for whereas it hath been well said,that the arch-flatterer,with whom all the petty flatterers have intelligence,is a man's self；certainly the lover is more.For there was never proud man thought so absurdly well of himself,as the lover doth of the person loved；and therefore it was well said,That it is impossible to love,and to be wise.Neither doth this weakness appear to others only,and notto the party loved；but to the loved most of all,except the love be reciproque.For it is a true rule,that love is ever rewarded,either with the reciproque,or with an inward and secret contempt.By how much the more,men ought to beware of this passion,which loseth not only other things,but itself！As for the other losses,the poet's relation doth well figure them：that he that preferred Helena,quitted the gifts of Juno and Pallas.For whosoever esteemeth too much of amorous affection,quitteth both riches and wisdom.This passion hath his floods,in very times of weakness；which are great prosperity,and great adversity；though this latter hath been less observed：both which times kindle love,and make it more fervent,and therefore show it to be the child of folly.They do best,who if they cannot but admit love,yet make it keep quarters；and sever it wholly from their serious affairs,and actions,of life；for if it check once with business,it troubleth men's fortunes,and maketh men,that they can no ways be true to their own ends.I know not how,but martial men are given to love：I think,it is but as they are given to wine；for perils commonly ask to be paid in pleasures.There is in man's nature,a secret inclination and motion,towards love of others,which if it be not spent upon some one or a few,doth naturally spread itself towards many,and maketh men become humane and charitable；as it is seen sometime in friars.Nuptial love maketh mankind；friendly love perfecteth it；but wanton love corrupteth,and embaseth it.11.论权位 Of Great Place导读
位高权重者是三重意义上的臣仆：君主和国家之仆，名誉地位之仆和事业之仆。为凌驾他人之上宁愿失去自由，人性的欲望真是不可思议。为了权位不择手段忍受痛苦，即使达到高位也常做不安稳，一旦倒台便身败名裂。权力如此可悲，人性偏偏迷恋于它，就像老人喜欢坐在街口，总是不甘寂寞。显达之士只能通过别人的眼睛来观看自己的快乐，因此他们对自己也感到陌生。他们事务繁忙，无暇顾及自己的身心健康。
有权势者既能行善也能作恶。而要办成许多真正的善事，需要借助权位的优势。成功与美德是人生的目的，人能参与上帝的功业，方可获得灵魂的安宁。身处权位者，应该先为自己树立些光辉榜样，要考察历史，持之以恒，协调上下，接言纳策。要避免权力的四大弊端：拖拉、腐败、粗暴、耳朵软。
古语说：“地位显露人格。”荣誉只来源于美德，权位越高，越应注意修养。en in great place are thrice servants：servants of the sovereign or state；servants of fame；and servants of business.So as Mthey have no freedom；neither in their persons,nor in their actions,nor in their times.It is a strange desire,to seek power and to lose liberty：or to seek power over others,and to lose power over a man's self.The rising unto place is laborious；and by pains,men come to greater pains；and it is sometimes base；and by indignities,men come to dignities.The standing is slippery,and the regress is either a downfall,or at least an eclipse,which is a melancholy thing.Cum non sis qui fueris,non esse cur velis vivere.Nay,retire men cannot when they would,neither will they,when it were reason；but are impatient of privateness,even in age and sickness,which require the shadow；like old townsmen,that will be still sitting at their street door,though thereby they offer age to scorn.Certainly great persons had need to borrow other men's opinions,to think themselves happy；for if they judge by their own feeling,they cannot find it；but if they think with themselves,what other men think of them,and that other men would fain be,as they are,then they are happy,as it were,by report；when perhaps they find the contrary within.For they are the first,that find their own griefs,though they be the last,that find their own faults.Certainly men in great fortunes are strangers to themselves,and while they are in the puzzle of business,they have no time to tend their health,either of body or mind.Illi mors gravis incubat,qui notus nimis omnibus,ignotus moritur sibi.In place,there is license to do good,and evil；whereof the latter is a curse：for in evil the best condition is not to will；the second,not to can.But power to do good,is the true and lawful end of aspiring.For good thoughts（though God accept them）yet,towards men,are little better than good dreams,except they be put in act；and that cannot be,without power and place,as the vantage,and commanding ground.Merit and good works,is the end of man's motion；and conscience of the same is the accomplishment of man's rest.For if a man can be partaker of God's theatre,he shall likewise be partaker of God’s rest.Et conversus Deus,ut aspiceret opera quae fecerunt manus suae,vidit quod omnia essent bona nimis；and then the sabbath.In the discharge of thy place,set before thee the best examples；for imitation is a globe of precepts.And after a time,set before thee thine own example；and examine thyself strictly,whether thou didst not best at first.Neglect not also the examples,of those that have carried themselves ill,in the same place；not to set off thyself,by taxing their memory,but to direct thyself,what to avoid.Reform therefore,without bravery,or scandal of former times and persons；but yet set it down to thyself,as well to create good precedents,as to follow them.Reduce things to the first institution,and observe wherein,and how,they have degenerate；but yet ask counsel of both times；of the ancient time,what is best；and of the latter time,what is fittest.Seek to make thycourse regular,that men may know beforehand,what they may expect；but be not too positive and peremptory；and express thyself well,when thou digressest from thy rule.Preserve the right of thy place；but stir not questions of jurisdiction；and rather assume thy right,in silence and de facto,than voice it with claims,and challenges.Preserve likewise the rights of inferior places；and think it more honor,to direct in chief,than to be busy in all.Embrace and invite helps,and advices,touching the execution of thy place；and do not drive away such,as bring thee information,as meddlers；but accept of them in good part.The vices of authority are chiefly four：delays,corruption,roughness,and facility.For delays：give easy access；keep times appointed；go through with that which is in hand,and interlace not business,but of necessity.For corruption：do not only bind thine own hands,or,thy servants’hands,from taking,but bind the hands of suitors also,from offering.For integrity used doth the one；but integrity professed,and with a manifest detestation of bribery,doth the other.And avoid not only the fault,but the suspicion.Whosoever is found variable,and changeth manifestly without manifest cause,giveth suspicion of corruption.Therefore always,when thou changest thine opinion or course,profess it plainly,and declare it,together with the reasons that move thee to change；and do not think to steal it.A servant or a favorite,if he be inward,and no other apparent cause of esteem,is commonly thought,but a by-way to close corruption.For roughness：it is aneedless cause of discontent：severity breedeth fear,but roughness breedeth hate.Even reproofs from authority,ought to be grave,and not taunting.As for facility：it is worse than bribery.For bribes come but now and then；but if importunity,or idle respects,lead a man,he shall never be without.As Solomon saith,To respect persons is not good；for such a man will transgress for a piece of bread.It is most true,that was anciently spoken,A place showeth the man.And it showeth some to the better,and some to the worse.Omnium consensu capax imperii,nisi imperasset,saith Tacitus of Galba；but of Vespasian he saith,Solus imperantium,Vespasianus mutatus in melius；though the one was meant of sufficiency,the other of manners,and affection.It is an assured sign of a worthy and generous spirit,whom honor amends.For honor is,or should be,the place of virtue and as in nature,things move violently to their place,and calmly in their place,so virtue in ambition is violent,in authority settled and calm.All rising to great place is by a winding star；and if there be factions,it is good to side a man’s self,whilst he is in the rising,and to balance himself when he is placed.Use the memory of thy predecessor,fairly and tenderly；for if thou dost not,it is a debt will sure be paid when thou art gone.If thou have colleagues,respect them,and rather call them,when they look not for it,than exclude them,when they have reason to look to be called.Be not too sensible,or too remembering,of thy place in conversation,and private answers to suitors；but let it rather be said,When he sits in place,he is another man.12.论大胆 Of Boldness导读
政治事务中最重要的才干是大胆。尽管大胆常常是无知与狂妄的产物，但总能迷惑世上的愚人，甚至能吓唬住意志薄弱的智者。民主制度下，大胆能够创造奇迹，不过在专制下就很难如此。盲目的勇气是不可信赖的。有勇无谋者不可担任决策的头脑，而可以作为实施的干将。t is a trivial grammar-school text,but yet worthy a wise man's consideration.Question was asked of Demosthenes,what was the Ichief part of an orator？he answered,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 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 the 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,than soon after；for boldness is an ill keeper of promise.Surely,as there are mountebanks for the natural body,so are there mountebanks for the politic 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 Mahomet's miracle.Mahomet made the people believe that he would call an hill to him,and from the top of it offer up his prayers,for the observers of his law.The people assembled；Mahomet called the 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 Mahomet,Mahomet,will go to the hill.So these men,when they have promised great matters,and failed mostshamefully,yet（if they have the perfection of boldness）they will but slight it over,and make a turn,and no more ado.Certainly to men of great judgment,bold persons are a sport to behold；nay,and to the vulgar also,boldness has 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 that puts his face into a most shrunken,and wooden posture；as needs it must；for in bashfulness,the 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 the game cannot stir.But this last were fitter for a satire than for a serious observation.This is well to be weighed；that boldness is ever blind；for it seeth not danger,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.大胆总能迷惑世人13.论善 Of Goodness and Goodness of Nature导读
我认为善的定义是有利于人类，比古希腊所说的“仁”和当前的“人道”还要深远。善是一切精神美德中最伟大的，是神的品格。
行善的倾向是人所固有的，它即使不向人类而发，也要施与其他生物。为了不犯滥施仁爱的错误，我们努力行善，但不可顺从地照人脸色行事，比如我们不把珍珠给公鸡，因为它只配得到麦粒。要明白上帝绝不把财富、荣誉和才能平均分配，还要当心做好事时不要先毁了自己，行善不能光凭感情，还要靠理智的指引。
也有人天性向恶。这种人也许是做政客的材料。善有多种方式，礼貌、同情、宽容、感恩，等等。有种人能像圣保罗一样为了兄弟的救赎而甘愿忍受神的诅咒，他具有耶稣的品格。 take goodness in this sense,the affecting of the weal of men,which is that the Grecians call philanthropia；and the word humanity，（as Iit is used）is a little too light to express it.Goodness I call the habit,and goodness of nature,the inclination.This of all virtues,and dignities of the mind,is the greatest；being the character of the Deity：and without it,man is a busy,mischievous,wretched thing；no better than a kind of vermin.Goodness answers to the theological
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