培根散文隨筆美文：Of Seditions & Troubles論謀叛與變亂

培根散文隨筆集中英對照，通過閱讀文學名著學語言，是掌握英語的絕佳方法。既可接觸原汁原味的英語，又能享受文學之美，一舉兩得，何樂不爲?

　　15 Of Seditions & Troubles 論謀叛與變亂

Shepherds of people had need know the calendars of tempests in state; which are commonly greatest, when things grow to equality; as natural tempests are greatest about the equinoxes. And as there are certain hollow blasts of wind, and secret swellings of seas, before a tempest, so are there in states: ille etiam caecos instare tumultus sa epe monet,fraudesqu et operta tumescere bella. Libels, and licentious discourses against the state, when they are frequent and open; and in like sort, false news, often running up and down, to the disadvantage of the state, and hastily embraced; are amongst the signs of troubles. Virgil giving the pedigree of fame, saith, she was sister to the giants.

牧民之人必須要知道國家中風波底朕兆;這些風波在諸事將達平衡的時候最爲劇烈;就好象自然界底暴風雨在將近春分秋分的時候最爲劇烈一樣。並且，有如在一場暴風雨之前，有中虛的大風和海波底暗漲一樣，國家中也有這樣的東西：他(太陽)常給警告，預示暗潮將發，並預示叛逆與潛襲即將來臨。毀謗與無視法律，背叛國家的言辭，當它們是多見而且公開的時候;還有那些與之類似的不利國家，屢屢傳播上下而易爲人所信的謠言，這些都是禍亂將來底預兆。委吉爾在敘述謠言之神底家世的時候說她是巨人們底姊妹之一：

Illam terra parens ira irritata deorun, extrenmam(ut perhibent)CoeoEnceladoquesororem progenuit. As if fame were the relics of seditions past; but they are no less, indeed, the preludes of seditions to come. Howsoever, he noteth it right, that seditious tumults and seditious fame differ no more, but as brother and sister, masculine and feminine; especially, if it come to that, that the best actions of a state, and the most plausible, and which ought to give greatest contentment, are taken in ill sense, and traduced: for that shows the envy great, as Tacitus saith; conflata magnia invidia, seu bene, seu male, gesta premunt. Neither doth it follow, that because these fames are a sign of troubles, that the suppressing of them with too much severity, should be a remedy of troubles.

地母因惱怒衆神遂生了她——這巨人族最後的一名——可亞斯和安塞拉都斯的妹妹。好象“謠言”是以往的叛謀之遺留似的;但是謠言也確實是將來之叛亂的前奏曲。然而委吉爾所看到的也是對的，就是叛亂的舉動和叛亂的謠言其間的差異甚少，有如兄弟之於姊妹，陽性之於陰性一樣，尤其是在國家最良好的舉措，本是最值得稱揚，應當得到最大多數底歡心的，然而竟被加以惡意的解釋而受誹謗的時節爲然：因爲這是表明很大的妒恨之心的，如同泰塔斯所說的一樣：“當政府不受歡迎的時候，好的舉措和壞的舉措同樣地觸怒人民”。但是因爲這些謠言是變亂的朕兆，遂以爲用過分嚴厲的手段壓制這些謠言就是一種止亂的方法，這也是不然的。因爲不如蔑視這些言倒常常是最好的制止他們的方法;到各處去設法禁止他們反而使羣疑延長。

For the despising of them, many times, checks them best; and the going about to stop them, doth but make a wonder long-lived. Also that kind of obedience, which Tacitus speaketh of, is to be held suspected; erant in cfficio, sed tamen qvi mallent mandata imperantium interpretari, quam exseqid; disputing, excusing, calling upon mandates and directions, is a kind of shaking off the yoke, and assay of disobedience: especially, if in those disputings they which are for the direction, speak fearfully, and tenderly; and those that are against it, audaciously.

還有泰西塔斯所說的那種服從是應當提防的。“他們雖是願意服從的，但是樂於批評而不樂於服從長官底命令”。爭論、自恕，對命令和指示加以吹求，是一種脫離羈絆的舉動，一種叛逆的試驗;尤其當在爭論之中，主張服從者出言畏縮小心而反對服從者暢言無忌的時候是如此的

Also, as Machiavelli noteth well; when princes, that ought to be common parents, make themselves as a party, and lean to a side, it is as a boat that is overthrown by uneven weight on the one side; as was well seen, in the time of Henry the Third of France: for first, himself entered league for the extirpation of the Protestants; and presently after, the same league was turned upon himself. For when the authority of princes is made but an accessory to a cause; and that there be other bands, that tie faster than the band of sovereignty, kings begin to be put almost out of possession.

又，馬基亞委利見得極是，他說那應當爲民之父母的人君若自成一黨，偏向一方的時候，那就有如一隻因載重不平衡而傾復的船一樣;這在法蘭西王亨利第三之世可以很明顯地看得出;因爲他自己先加入同盟，要消滅新教徒;此後不久，這個同盟就轉過來對付他本人了。因爲人君底權威若被造成爲僅僅是某一種目的底幫手，並且在君權底維繫之上有束縛力更大的維繫的時候，那就是作帝王者差不多要受驅逐的時候了。

Also, when discords and quarrels and factions are carried openly, and audaciously; it is a sign, the reverence of government is lost For the motions of the greatest persons in a government, ought to be, as the motions of the planets, under primum mobile; according to the old opinion: which is, that every of them is carried swiftly, by the highest motion, and softly in their own motion.

再者，當衝突、互詬和黨爭，公開而無忌憚地進行的時候，那就是一種朕兆，見得對政府的尊敬心已經消失了。因爲一個政府裏的大人物們底舉動應當如老派天文學中所說的第九重天之下的諸行星底動作一樣，就是，每個行星受一種更高的動律底支配，很迅速地轉着，而在自己底私動中則是很柔和的。

And therefore, when great ones, in their own particular motion, move violently, and. as Tacitus expressed! it well, liberals quam ut imperantium meminissent; it is a sign, the orbs are out of frame

因此，當大人物們在私動中動得暴烈，並且有如泰西塔斯底名言，“其自由與臣道不符”的時候，這就足見天體是失了常軌了。

For reverence is that, wherewith princes are girt from God; who threatneth the dissolving thereof; solvam cingula regum.

因爲“尊崇”是上帝以之維護人君的;而上帝警告他們的時候說是要解除的也就是這個：“我也要放鬆列王的腰帶”即指此也。

So when any of the four pillars of government are mainly shaken, or weakened (which are religion, justice, counsel, and treasure), men had need to pray for fair weather. But let us pass from this part of predictions (concerning which, nevertheless, more light may be taken, from that which followeth); and let us speak first of the materials of seditions; then of the motives of them; and thirdly of the remedies.

因此，當政府底四大柱石(那就是宗教、法律、會議和財政)之任何一個大受動搖或變爲軟弱的時候，人們就不得不祈禱上天賜與平和的天氣了。但是我們現在且離開這關於預兆的一部分(然而關於這一部分在下文中也還可以得到點發明)而先說叛亂的材料，再說它們底動機，第三，再談防止之道。

Concerning the materials of seditions. It is a thing well to be considered: for the surest way to prevent seditions (if the times do bear it), is to take away the matter of them. For if there be fuel prepared, it is hard to tell, whence the spark shall come, that shall set it on fire. The matter of seditions is of two kinds; much poverty, and much discontentment It is certain, so many overthrown estates, so many votes for troubles. Lucan noteth well the state of Rome, before the civil war.

關於叛亂底材料。這是很值得考慮的，因爲最妥的預防叛亂的方法(假如時代允許的話)就是取消叛亂底材料。因爲要是有了預備好的柴薪，那就說不定那要使它們燃燒的火星子是要從那一方面來了。叛亂底材料有二;多貧與多怨是也。有多少破產者就有多少喜亂者，這是一定的。魯侃對於羅馬在內戰前的情形說得極是

Hinc usura vorax, rapidumque in tempore foenus, hinc concussa fides, et multis utile bellum. This same mutes utile bellurn is an assured and infallible sign of a state disposed to seditions and troubles. And if this poverty and broken estate, in the better sort, be joined with a want and necessity, in the mean people, the danger is imminent, and great For the rebellions of the belly are the worst As for discontentments, they are in the politic body, like to humours in the natural, which are apt to gather a preternatural heat, and to inflame. And let no prince measure the danger of them, by this; whether they be just, or unjust. For that were to imagine people to be too reasonable; who do often spurn at their own good: nor yet by this; whether me griefs, whereupon they rise, be in fact, great or small: for they are the most dangerous discontentments, where the fear is greater than the feeling. Dolendi modus, timendi non item. Besides, in great oppressions, the same things that provoke the patience, do withal mate the courage: but in fears it is not so. Neither let any prince, or state, be secure concerning discontentments, because they have been often, or have been long and yet no peril hath ensued; for as it is true, that every vapour, or fume, doth not turn into a storm; so it is, nevertheless, true, that storms, though they blow over divers times, yet may fall at last; and as me Spanish proverb noteth well;

從此來了噬人的重利，貪饞的利率奔向結帳之日;從此來了動搖的信用，和那於多人有利的戰爭：這個“於多人有利的戰爭”就是一種確實無訛的朕兆，表明一個國家將有叛逆和變亂。並且假如這種上流階級底貧乏與破產和普通人民底窮困連在一起的話，那末禍患是近而且大的。因爲肚子底作亂是最厲害的作亂也。至於怨憤，它們在政治團體之中就有如人底肉體中的體液一樣，它們是會聚積一種異乎尋常的“火”而發炎的。爲人君者切不可以這些怨之正當與否爲衡量這種危險之大小的標準：因爲那樣就是把一般人想象得過於合理了;而他們其實是常常會拒絕於自己有益的事物的。也不可以這個爲標準——就是怨憤所自生的痛苦在事實上是大是小：因爲有幾種怨其中的畏懼之情遠超痛苦之感者，這種怨憤是最危險的。“痛苦是有限制的，而恐怖是無限制的”。再者，在嚴厲的壓迫之中，那激刺人底耐性的事物同時卻也能制伏勇氣;然而在恐怖之中則不如此也。任何君主或國也不要因爲怨憤雖常有或久有而並無危險發生，因此對之不加提防：因爲固然每一股水汽或霧氣不一定就成爲暴風雨，然而暴風雨，雖然往往會攪擾一陣就過去了，可是終久要大下一場的，西班牙成語說得好：

The cord hreaketh at the last by me weakest causes and motives of seditions are; innovation in religion;taxes; alteration of laws and customs; breaking of privileges; general oppression; advancement of unworthy persons; strangers; dearths; disbanded soldiers; factions grown desperate; and whatsoever in offending people, joined and knitteth them, in a common cause.

“繩子終久要被最無力的拉扯弄斷的”。叛亂底原因和動機是，宗教改革、賦稅、法律與風俗底變更、特權底廢除、普遍的壓迫、小人底擢升、異族底闌入、饑饉、散兵、趨於極端的黨爭、以及任何激怒人民使之爲一種公共的目的而團結起來的事物。

For the remedies; there may be some general preservatives, whereof we will speak; as for the just cure, it must answer to the particular disease: and so be left to counsel, rather than rule.

關於叛亂底救濟，有些普通的預防之策我們再說一說;至於專門的治療，必須合乎特殊的病症;所以這個不能由理論處理，而必須留給朝議。

The first remedy or prevention, is to remove by all means possible, that material cause of sedition, whereof we spoke; which is want and poverty in the estate.

第一種救治或治療的方法就是盡其可能地把我們以上說過的叛亂之物質原因取消，這個物質原因就是國內的貧乏。

To which purpose, serveth the opening and well balancing of trade; the cherishing of manufactures; me banishing of idleness; the repressing of waste and excess by sumptuary laws; the improvement and husbanding of the soil; the regulating of prices of things vendible; the moderating of taxes and tributes; and the like.

要達到這種杜絕亂源的目的就應當採取如下的方法：便利並均衡貿易;保護並鼓勵工業;禁除遊蕩;以節儉令制止消耗與浪費;改良並墾殖土壤;調劑物價;減輕貢賦，以及類此的方法。

Generally, it is to be foreseen, that the population of a kingdom, (especially if it be not mown down by wars) do not exceed the stock of the kingdom, which should maintain them. Neither is the population to be reckoned only by number: for a smaller number, that spend more, and earn less, do wear out an estate sooner than a greater number, that live lower, and gather more. Therefore the multiplying of nobility, and other degrees of quality, in an over proportion to the common people, doth speedily bring a state to necessity: and so doth likewise an overgrown clergy; for they bring nothing to the stock; and in like manner, when more are bred scholars than preferments can take off. It is likewise to be remembered, that for as much as the increase of any estate must be upon the foreigner (for whatsoever is somewhere gotten, is somewhere lost), there be but three things, which one nation selleth unto another, the commodity nature

yieldeth it; the manufacture; and the vecture or carriage.

就一般而論，應當預先注意使國內的人口(尤其是沒有受戰爭底斫伐的時候)不要超過國內養人的資源。又人口也不可僅以數目來計算;因爲一個較小而消耗過於生產的人口比一個較大而消費低生產多的人口其破壞國家更爲迅速也。因此貴族及其他官爵底人口增加如果超過了與平民底人口增加的正當比率，這個很快地就能把一個國家帶到貧困的境地;僧侶過多也能如此;因爲他們都是不事生產的;同樣地，人民之受教育者如果多過了可以養他們的官職的時候，也是如此。

So that if these three wheels go, wealth will flow as in a spring tide. And it cometh many times to pass, that materiam superabit opus; that the work, and carriage, is more worth than the material, and enricheth a state more; as is notably seen in the Low Countrymen, who have the best mines, above ground, in the world.

類此，也應當記憶者，就是任何一國底財富之增加既必須靠在外國人方面取利(因爲任何事物有得之者即必有失之者)那末只有三種東西是一國可以售與他國的：就是天然的物產;人造的物品;運輸。因此，若是這三個輪子輪轉不息，則財富將如春水一樣地流通了。再者，事情往往如此，就是“工作勝於物質”，那就是工作和運輸比物質爲更有價值，更能增加國富;如荷蘭人就是很顯明的例子，他們是全世界享有最良好的地面上的礦產的國家。

Above all things, good policy is to be used, that the treasure and moneys in a state be not gathered into few hands. For otherwise, a state may have a great stock, and yet starve. And money is like muck, not good except it be spread. This is done, chiefly, by suppressing, or at the least, keeping a strait hand, upon the devouring trades of usury, engrossing, great pasturages, and the removing discontentments, or at least, the danger of them; there is in every state (as we know) two portions of subjects; the noblesse, and the commonality.

最要者，要妥籌良策，使國內的珍寶錢財勿入於少數人之手，如不然者，一個國家可以有很大的財富而仍不免於飢餓也。金錢好似肥料，如不普及便無好處。要使它普及，主要就在禁止或嚴厲約束那些貪饞的生意，如高利貸、壟斷、廣大的牧場、以及類此的種種。說到消除怨憤或至少消除怨憤底危險，我們知道每個國家裏都有兩種臣民：貴族與平民

When one of these is discontent, the danger is not great; for common people are of slow motion, if they be not excited by the greater sort; and the greater sort are of small strength, except the multitude be apt and ready to move of themselves. Then is the danger, when the greater sort do but wait for the troubling of the waters, amongst the meaner, that then they may declare themselves. The poets feign, that the rest of the gods would have bound Jupiter, which he hearing of, by the counsel of Pallas, sent for Briareus, with his hundred hands, to come in to his aid. An emblem, no doubt, to show how safe it is for monarchs to make sure of the good will of common people.

在二者之中只有一種是心懷怨憤的時候，那危險是不大的;因爲平民若沒有上流階級底挑撥，是動作遲緩的;而上流階級，若羣衆不能或不準備自己有所舉動的話，則他們底力量是不夠大的。所以當上流階級等待着在下的民衆起了騷動以便明示他們自己底態度的時候那就是危險的時候。詩人們寓言說衆神想把久闢特困縛起來，這種圖謀被久闢特聽見了，於是從帕拉斯之計召百臂的布瑞阿瑞歐斯來幫助他。這無疑地是一種譬喻，是表明爲人君者若能確得一般平民底歡心則是如何地平安的。

To give moderate liberty for griefs and discontentments to evaporate (so it be without too great insolency or bravery) is a safe way. For he that turneth the humours back, and maketh the wound bleed inwards, endangereth malign ulcers, and pernicious impostumations.

予人民以相當的自由使其痛苦與不平得以發泄(只要發泄的時候不要過於不遜或誇張)是一種安全的方法。因爲那壓抑體液及使傷口的血倒流入內的人是將有惡瘍及險瘡的危險的。

The part of Epimetheus mought well become Prometheus, in the case of discontentments; for mere is not a better provision against them. Epimetheus, when griefs and evils flew abroad, at last shut the lid, and kept hope in the bottom of the vessel. Certainly, the politic and artificial nourishing and entertaining of hopes, and carrying men from hopes to hopes, is one of the best antidotes against me poison of discontentments. And it is a certain sign of a wise government, and proceeding, when it can hold men's hearts by hopes, when it cannot by satisfaction: and when it can handle things in such manner as no evil shall appear so peremptory, but that it hath some outlet of hope: which is me less hard to do, because both particular persons, and factions, are apt enough to flatter themselves, or at least to brave that, which they believe not.

在與怨憤有關的情形中，埃闢邁修斯底所爲是很適於普羅密修斯的;因爲再沒有比他底所爲更好的預防怨憤之法也。埃闢邁修斯在許多的痛苦與禍患飛到外面之後，終於蓋上了蓋子，把希望留在了箱子底上。無疑地，得宜而巧妙的對於希望的培養及抱持，以及導引人們從這個希望到那個希望，這種辦法真是治療和救濟怨憤之毒的最好的良藥。而一個政府當其不能以滿足人民底慾望而得人心的時候若能以使他們有希望而得之，並且當其能辦事辦得使任何禍患也不能顯得全無救濟之道，而總要使它顯得有解決的希望的時候，那就確實可見其爲一個賢明的政府當局了。後者較易做到，因爲個人和黨派雙方都易於阿諛自己，或者至少也易於裝出不相信某事是沒有希望的樣子的。

Also, the foresight, and prevention, that there be no likely or fit head, whereunto discontented persons may resort, and under whom they may join, is a known, but an excellent point of caution. I understand a fit head, to be one that hath greatness, and reputation; that hath confidence with the discontented party; and upon whom they turn their eyes; and that is thought discontented in his own particular, which kind of persons are either to be won, and reconciled to the state, and that in a fast and true manner, or to be fronted, with some other of the same party, that may oppose them, and so divide the reputation.

又，使國內不容易有適當的首領可以招聚或領率不平之徒者，這種先見和預防是一種雖爲人所已知而仍然很優良的警戒之策。所謂適當的首領者，就是有大度和大名的人，受心懷不平的黨派底信任和尊仰的人，被認爲他在自己本人的利益上也有所不滿的人。這樣的人應當把他或者是拉攏過來並使之與政府和好，而這種事還得要結實真確地做到，或者使他受同黨中另一個人底爭衡，使其名譽分削。

Generally, the dividing and breaking of all factions and combinations that are adverse to the state, and setting them at distance, or at least distrust amongst themselves, is not one of the worst remedies. For it is a desperate case, if those that hold with the proceeding of the state, be full of discord and faction; and those that are against it, be entire and united. I have noted, that some witty and sharp speeches, which have fallen from princes, have given fire to seditions. Caesar did himself infinite hurt, in that speech; Sulla nescivit literas, non potuit dictare'. for it did, utterly cut off that hope, which men had entertained, that he would, at one time or other, give over his dictatorship. Galba undid himself by that speech; legi a se militem, non am: for it put the soldiers out of hope of the donative. Probus likewise, by that speech; si vixero, non opus erit amplius Romanio imperio militibus. A speech of great despair, for the soldiers: and many the like. Surely, princes had need, in tender matters, and ticklish times, to beware what they say; especially in these short speeches, which flee abroad like darts, and are thought to be shot out of their secret intentions.

一般地說來，分裂一切將不利於政府的黨派集團，使之自相爲仇，或者至少互不置信，不能算是一種頂壞的治療怨憤之方。因爲假如贊成政府底措施的人們充滿了不和或黨爭而反對政府者乃是齊心一致的話，那情勢就真是危險之至了。常見有些從人君口中出來的機警鋒利的言語曾燃起叛亂之火。愷撒曾以“蘇拉不文，所以不會獨裁”一語給自己爲害無窮，因爲這句話使一般希望他早晚會放棄獨裁的人完全失望了。加爾巴以“我不收買兵士而徵募兵士一語自戕，因爲這句話使兵士們都失了賞賜之望了。同樣地，普羅巴斯，以“假如我活下去，羅馬帝國將不再需要兵士了”一語自戕，因爲這句話使兵士們大爲失望。類此者甚多。無疑地，爲人君者，在危險的事件上和不安的時代中，須要慎其所言;尤其是這些短短的言辭，它們飛行如箭，並且被人們認爲是從君王底私心中無心泄露出來的。

For as for large discourses, they are flat things, and not so much ly, let princes, against all events, not be without some great person, one, or rather more, of military valour near unto them, for the repressing of seditions in their beginnings.

至於長篇大論，則是乾燥無味的東西，不如這些話之受人注意也。最後，爲人君者，爲預防一切起見，當在身旁常有一位或數位有勇略的大將，爲削除叛亂的萌芽之用。

For without that, there useth to be more trepidation in court, upon the first breaking out of troubles, than were fit And the state runneth the danger of that, which Tacitus saith; atque is habitus animorum fuit, ut pessimum facinus auderent pauci, plures vellent, crimes paterentur. But let such military persons be assured, and well reputed of, rather then factious, and popular, holding also good correspondence with the other great men in the state; or else the remedy is worse than the disease.

若沒有這樣的人，則變亂一起，朝廷中即驚惶失措矣。並且政府所冒的危險將如泰西塔斯所云：“雖然很少人敢做這樣至醜極惡的叛國之舉，但是卻有多人願意這種事實現，而一般人都是準備贊成這件事的——當時的人心如此”。但是這樣的軍人須要可靠而且有好名譽，不可喜黨爭而結歡於衆;他並且還須與政府中其他的大人物相得;否則那治病的藥就要比疾病本身爲害更烈了。