论幸运

It cannot be denied, but outward accidents conduce much to fortune, favour, opportunity, death of others, occasion fitting virtue. But chiefly, tile mould of a man's fortune is in his own hands.(Faber quisque fortunae suae; saith the poet )

一方面，幸运与偶然性有关一例如长相漂亮、机缘凑巧等;但另一方面，人之能否幸运又决定于自身。正如古代诗人所说：“人是自身幸福的设计师。

And the most frequent of external causes is, that the folly of one man is the fortune of another. For no man prospers so suddenly, as by others' errors. Serpens nisi serpenterm comederit non fit draco. Overt and apparent virtues bring forth praise; but there be secret and hidden virtues, that bring forth fortune; certain deliveries of a man's self, which have no name. The Spanish name, desemboltura, partly expresseth them: when there be not stonds, nor resdveness in a man's nature; but that the wheels of his mind keep way with the wheels of his fortune. For so Livy (after he had described Cato Major, in these words; in ilh viro, tanturn robur corporis et animi fiit, ut quocwique loco natus esset ,fortunarus sibi facturs videretur) falleth upon that, that he had versatile ingenium Therefore, if a man look sharply, and attentively, he shall see fortune: for though she be blind, yet she is not invisible.

有的时候，一个人的愚蠢恰是另一个人的幸运，一方的错误恰好促成了另一方的成功。正如谚语所说：“蛇吃蛇，能成龙。”炫耀于外表的才干徒然令人赞羡，而深藏未露的才干则能带来幸运。这需要一种难以言传的自制力。西班牙人把这叫做“潜能”。一个人具有优良的素质，能在必要时发挥这种素质从而推动幸运的车轮转动，这就叫“潜能”。历史学家李维曾这样形容老加图说：“他的精神与体力都是那样优美博大，因此无论他出身于什么家庭，都一定可以为自己开辟出一条道路。”因为加图具有多方面的才能。这话说明，只要对一个人深入观察，是可以发现对他是否可以期望幸运的。因为幸运之神虽然是盲目的，却并非无形的。

The way of fortune is like the Milken Way in the sky; which is a meeting or knot of a number of small stars; not seen asunder, but giving light together. So are there a number of little, and scarce discerned virtues, or rather faculties and customs, that make men fortunate.

幸运的机会好像银河，他们作为个体是不显眼的，但作为整体却光辉灿烂。同样，一个人若具备许多细小的优良素质，最终都可能成为带来幸运的机会。

The Italians note some of them, such as a man would little think. When they speak of one that cannot do amiss, they will throw in, into his other conditions, that he hath poco di motto. And certainly, there be not two more fortunate properties; than to have a little of the fool; and not too much of the honest. Therefore, extreme lovers of their country, or masters, were never fortunate, neither can they be. For when a man placeth his thoughts without himself, he goeth not his own way. An hasty fortune maketh an enterpriser, and remover (the French hath it better, entrepreneur, or remuamt), but the exercised fortune maketh the able man. Fortune is to be honoured, and respected, and it be but for her daughters, Confidence, and Reputation. For those two felicity hreedeth: the first within a man's self; the latter, in others towards him.

意大利人在谈论精明的人时，除了夸赞他别的优点，有时会说表面上带一点“傻气”。是的，有一点傻气，但并不是呆气，再没有比这对人的更幸运的了。然而迷信愚妄的人是不会幸运的。他们把思考权交付给了他人，就不会走自己的路了。意外的幸运会使人冒失、狂妄，然而经过磨练的幸运却使人成为伟器。幸运是令人尊敬的，至少这是为了他的两个女儿一一位叫自信，位叫名誉。他们都是幸运所产生的。前者产生于人良身的心中，后者产生于他人的心中。

All wise men, to decline me envy of their own virtues, use to ascribe them to providence and fortune; for so they may the better assume them: and besides, it is greatness in a man, to be the care of me higher powers. So Caesar said to me pilot in the tempest, Caesarem portas, etfortunam ene. So Sulla chose the name of Felix, and not of Magnus. And it hath been noted, that those that ascribe openly too much to their own wisdom, and policy, end unfortunate. It is written, thattimotheus the Athenian, after he had, in the account he gave to the state of his government, often interlaced this speech, 'and in mis fortune had no part', never prospered in anything he undertook afterwards. Certainly, mere be, whose fortunes are like Homer's verses, that have a slide, and easiness, more than the verses of other poets: as Plutarch sailh of Timoleon's fortune, in respect of that of Agesilaus, or Epaminondas. And that this should be, no doubt it is much in a man's self.

古代的智者，为避免招人嫉恨，很少对自己的幸运进行夸耀，他们把一切归功于“神”。事实上，也只有伟大人物才能得到神的护佑。凯撒对大风浪中的水手说：“镇静，有凯撒坐在你的船上!”而苏拉则不敢自称为“伟大”，只称自己为“有幸的”。从历史可以看到，凡把成功完全归于自己的人，常常得到不幸的终局。例如，雅典人泰摩索斯总把他在政治上的成就说成：“这决非幸运所赐，而是因为本人高明。”结果他以后再做什么事却很少成功了。世间确有一些人，他们的幸运，流畅得有如荷马的诗句。例如普鲁塔克就曾把泰摩列昂的好运气与阿盖西劳斯和埃帕米农达的运气相对比但这种幸运成功的果实，最终也还要到他们的德性中去找原因呵!

论美

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.

人们底思想多是依从着他们底愿望的，他们底谈论和言语多是依从着他们底学问和从外面得来的见解的;但是他们底行为却是随着他们平日的习惯的。所以马基亚委利说得很好(虽然他所论的事是很丑的)，天性底力量和言语底动人，若无习惯底增援，都是不可靠的。他所论的事情是，为了完成一件极险恶的阴谋，一个人不可信任所用的某人之天性底凶猛或约言底坚决，而应当任用以前曾经亲自下过手，手上染过他人底血的人。但是马基亚委利不知道有一个乞僧克莱门，也不知道有一个哈委亚克，也不知道有一个约尔基，也不知道有一个巴尔塔萨尔·杰拉尔;然而他底定律依然是不移的，就是，天性与言语上的允诺要约都不如习惯有力。只有一件，就是现在迷信很盛，以致初次为迷信杀人的人简直是和业屠的人一样地不动心;盟誓底决意也被作成与习惯一样地强，甚至在流血的事件中亦是如此。在迷信以外的事情中习惯之凌驾一切是处处可见的;其势力之强，使得人们于自白、抗辩、允诺、夸张之后，依然一仍旧贯地作下去，好象他们是无生命的偶像，和由习惯底轮子来转动着的机械似的，这种情形真使人惊讶。

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.

我们也可以见到习惯底统治或专制，可以看出它是怎么回事。印度人(我说的是他们底哲人中的一派)会自己静静地躺在一堆柴上，然后用火自焚以为牺牲。不但如此，那些做妻子的还要争着与丈夫底尸身一同烧死呢。在古时，斯巴达底青年们常乐于在狄亚那底祭坛上受笞刑，连一动也不动。我还记得在女王伊利萨白初年的英国，有一个被判死刑的爱尔兰叛党曾上呈总督，请求缢死他的时候用薪条而不用绞索，因为以前的叛党都是照例用薪条的。

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.

在俄罗斯有些僧人为赎罪起见，会在水盆里坐上一夜，直到他们被坚冰冻住了才算。习惯在人底精神和肉体两方面的力量，例子可以举出很多来。所以，既然习惯是人生底主宰，人们就应当努力求得好的习惯。

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.

习惯如果是在幼年就起始的，那就是最完美的习惯，这是一定的，这个我们叫做教育。教育其实是一种从早年就起始的习惯。所以我们常见，在言语上，幼年时代比幼年以后舌头较为柔活，能学一切的语法及声音，并且四肢关节也比较柔活，适于各种的竞技和运动。因为年长方学的人不能象从小就学起的人能屈伸如意，这是真的;除非在有些从未固定自己底心志，反而把心志开放着，并准备好了接受不断的改良的人们，那算是例外，但这种情形是非常之少的。

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.

但是假如个人底单独的习惯其力量是很大的，那么共有的联合的习惯，其力量就更大得多了。因为在这种地方他人底例子可为我之教训，他人底陪伴可为我之援助，争胜之心使我受刺激，光荣使我得意，所以在这种地方习惯底力量可说是到了最高峰。天性中美德底繁殖是要仗着秩序井然，纪律良好的社会的;这是无疑的。因为国家与好政府只是滋养已长成的美德，而不甚帮助美德的种子的。可悲者，最有效的工具，目前是正用以求达到最要不得的目的呢。