培根《論厄運(yùn)》原文與譯文
原文：
Of Adversity(論厄運(yùn))
It was an high speech of Seneca (after the manner of the Stoics), that the good things, which belong to prosperity, are to be wished; but 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 sad and 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.
譯文：
“好的運(yùn)氣令人羨慕，而戰(zhàn)勝厄運(yùn)則更令人驚嘆。”這是塞尼卡得之于斯多葛派哲學(xué)的名言。確實(shí)如此,超越自然的奇跡，總是在對(duì)厄運(yùn)的征服中出現(xiàn)的。塞尼卡又曾說(shuō)：“真正的偉人，是像神那樣無(wú)所畏懼的凡人”。這是一句宛如詩(shī)一樣美的妙語(yǔ)。古代詩(shī)人在他們的神話中曾描寫(xiě)過(guò)：當(dāng)赫克里斯去解救普羅米修斯的時(shí)候，他是坐在一個(gè)瓦盆里飄洋過(guò)海的。這個(gè)故事其實(shí)正是對(duì)于人生的象征：因?yàn)槊恳粋�(gè)基督徒也正是架著血肉之軀的輕舟，橫渡波濤翻滾的生活之海的。幸運(yùn)所需要的美德是節(jié)制，而厄運(yùn)所需要的美德是堅(jiān)忍；后者比前者更為難能可貴。《圣經(jīng)》的《舊約》啟示給人們以幸福，而《新約》則啟示人們通過(guò)戰(zhàn)勝苦難去獲取幸福。在圣詩(shī)中，哀歌是與頌歌相伴的'，而圣靈對(duì)約伯所受苦難的刻畫(huà)比對(duì)所羅門(mén)財(cái)富的刻畫(huà)要更動(dòng)人。一切幸運(yùn)都并非沒(méi)有煩惱，而一切厄運(yùn)也決非沒(méi)有希望。最美的刺繡，是以明麗的花朵映襯于暗淡的背景，而絕不是以暗淡的花朵映襯于明麗的背景。從這圖象中去汲取啟示吧。人的美德猶如名貴的香料，在烈火焚燒中散發(fā)出最濃郁的芳香。正如惡劣的品質(zhì)可以在幸運(yùn)中暴露一樣，最美好的品質(zhì)也正是在厄運(yùn)中被顯示的。
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