愚昧颂【英语学习】

知春

IN PRAISE OF FOLLY

愚昧颂

By Erasmus

作者：伊拉斯谟

ERASMUS's Praise of FOLLY.

伊拉斯谟对愚行的赞美。

An oration, of feigned matter, spoken by Folly in her own person.

愚昧亲自发表了一篇虚构的演说 。

HOW slightly soever I am esteemed in the common vogue of the world, (for I well know how disingenuously Folly is decried, even by those who are themselves the greatest fools,) yet it is from my influence alone that the whole universe receives her ferment of mirth and jollity: of which this may be urged as a convincing argument, in that as soon as I appeared to speak before this numerous assembly all their countenances were gilded oyer with a lively sparkling pleasantness: you soon welcomed me with so encouraging a look, you spurred me on with so cheerful a hum, that truly in all appearance, you seem now flushed with a good dose of reviving nectar, when as just before you sate drowsy and melancholy, as if you were lately come out of some hermit's cell. But as it is usual, that as soon as the sun peeps from her eastern bed, and draws back the curtains of the darksome night; or as when, after a hard winter, the restorative spring breathes a more enlivening air, nature forthwith changes her apparel, and all things seem to renew their age; so at the first sight of me you all unmask, and appear in more lively colours. That therefore which expert orators can scarce effect by all their little artifice of eloquence, to wit, a raising the attentions of their auditors to a composedness of thought, this a bare look from me has commanded. The reason why I appear in this odd kind of garb, you shall soon be informed of, if for so short a while you will have but the patience to lend me an ear; yet not such a one as you are wont to hearken with to your reverend preachers, but as you listen withal to mountebanks, buffoons, and merry-andrews; in short, such as formerly were fastened to Midas, as a punishment for his affront to the god Pan. For I am now in a humour to act awhile the sophist, yet not of that sort who undertake the drudgery of tyrannizing over school boys, and teach a more than womanish knack of brawling; but in imitation of those ancient ones, who to avoid the scandalous epithet of wise, preferred this title of sophists; the task of these was to celebrate the worth of gods and heroes. Prepare therefore to be entertained with a panegyrick, yet not upon Hercules, Solon, or any other grandee, but on myself, that is, upon Folly.

无论我在世人眼中多么微不足道（因为我深知愚昧之人，即便他们自己才是最大的傻瓜，也常常虚伪地贬低愚昧），然而，整个宇宙的欢乐与喜悦，都源于我的影响。这便是一个有力的论据：当我出现在这群人面前讲话时，他们脸上立刻绽放出活泼而闪亮的笑容。你们用如此鼓励的眼神欢迎我，用如此欢快的哼声激励我，以至于你们看起来都像是喝了一杯提神的甘露，而就在刚才，你们还昏昏欲睡、忧郁寡欢，仿佛刚从隐士的房间里出来。但正如常言所说，当太阳从东方的阳光中探出头来，揭开黑暗黑夜的帷幕时；又如，严冬过后，万物复苏，春意盎然，自然界焕然一新，仿佛重获新生；你们初见我，亦是如此，卸下伪装，展现出更加鲜活的面貌。因此，那些雄辩家费尽心机、难以使听众集中精神、静下心来思考的本领，我只需一个眼神便能做到。至于我为何以这身奇装异服示人，你们很快就会明白，只要你们肯稍作耐心，听我细细道来；不过，这并非你们聆听那些受人尊敬的牧师布道的方式，而是像聆听江湖骗子、滑稽艺人和滑稽演员的表演那样；简而言之，就像过去那些因迈达斯冒犯潘神而被束缚的恶棍一样。 因为我此刻兴致勃勃，想暂时扮演一下诡辩家的角色，但并非那种专横跋扈地欺压学童、教他们比女人更甚的争吵技巧的诡辩家；而是效仿那些古人，他们为了避免“智者”这个有辱人格的称号，而选择“诡辩家”这个名字；他们的任务是颂扬神祇和英雄的价值。因此，请准备好聆听一首赞美诗，但并非赞美赫拉克勒斯、梭伦或其他任何伟人，而是赞美我自己，也就是赞美愚昧。

And here I value not their censure that pretend it is foppish and affected for any person to praise himself: yet let it be as silly as they please, if they will but allow it needful: and indeed what is more befitting than that Folly should be the trumpet of her own praise, and dance after her own pipe? for who can set me forth better than myself? or who can pretend to be so well acquainted with my condition?

我并不在意那些指责我自夸是矫揉造作、装腔作势的批评：但让他们觉得我自夸多么愚蠢，只要他们觉得有必要就行：的确，还有什么比愚昧自己吹响赞美的号角、伴着自己的笛声起舞更合适的呢？因为谁能比我自己更好地展现自己？谁又能假装如此了解我的处境呢？

And yet farther, I may safely urge, that all this is no more than the same with what is done by several seemingly great and wise men, who with a new-fashioned modesty employ some paltry orator or scribbling poet, whom they bribe to flatter them with some high-flown character, that shall consist of mere lies and shams; and yet the persons thus extolled shall bristle up, and, peacock-like, bespread their plumes, while the impudent parasite magnifies the poor wretch to the skies, and proposes him as a complete pattern of all virtues, from each of which he is yet as far distant as heaven itself from hell: what is all this in the mean while, but the tricking up a daw in stolen feathers; a labouring to change the black-a-moor's hue, and the drawing on a pigmy's frock over the shoulders of a giant.

而且，我还可以进一步指出，这一切与一些看似伟大而睿智的人所做的事并无二致。他们装出一副新潮的谦逊模样，雇佣一些平庸的演说家或只会胡编乱造的诗人，贿赂他们，让他们用一些华而不实的言辞来奉承自己，而这些言辞不过是谎言和虚假的堆砌。然而，那些被吹捧的人却会趾高气扬，像孔雀开屏般炫耀，而那些厚颜无耻的寄生虫则将可怜的家伙吹捧得天花乱坠，把他塑造成所有美德的完美典范，而他与这些美德之间的距离，就像天堂与地狱之间的距离一样遥远。这一切又算得了什么呢？不过是用偷来的羽毛装扮一只乌鸦，费尽心思改变黑沼泽的颜色，把侏儒的衣服披在巨人的肩膀上。

Lastly, I verify the old observation, that allows him a right of praising himself, who has nobody else to do it for him: for really, I cannot but admire at that ingratitude, shall I term it, or blockishness of mankind, who when they all willingly pay to me their utmost devoir, and freely acknowledge their respective obligations; that notwithstanding this, there should have been none so grateful or complaisant as to have bestowed on me a commendatory oration, especially when there have not been wanting such as at a great expense of sweat, and loss of sleep, have in elaborate speeches, given high encomiums to tyrants, agues, flies, baldness, and such like trumperies.

最后，我证实了那句古老的格言：一个人如果无人替他吹嘘，就有权自夸。因为说真的，我不得不佩服人类的忘恩负义，或者说顽固不化。他们都心甘情愿地向我尽心尽力，并坦然承认各自的义务；尽管如此，竟然没有人感激涕零地对我发表赞扬之词，尤其是一些人不惜花费大量汗水和失眠，在冗长的演说中，对暴君、瘟疫、苍蝇、秃顶以及类似的荒谬之事大加赞扬。

I shall entertain you with a hasty and unpremeditated, but so much the more natural discourse. My venting it ex tempore, I would not have you think proceeds from any principles of vain glory by which ordinary orators square their attempts, who (as it is easy to observe) when they are delivered of a speech that has been thirty years a conceiving, nay, perhaps at last, none of their own, yet they will swear they wrote it in a great hurry, and upon very short warning: whereas the reason of my not being provided beforehand is only because it was always my humour constantly to speak that which lies uppermost. Next, let no one be so fond as to imagine, that I should so far stint my invention to the method of other pleaders, as first to define, and then divide my subject, i.e., myself. For it is equally hazardous to attempt the crowding her within the narrow limits of a definition, whose nature is of so diffusive an extent, or to mangle and disjoin that, to the adoration whereof all nations unitedly concur. Beside, to what purpose is it to lay down a definition for a faint resemblance, and mere shadow of me, while appearing here personally, you may view me at a more certain light? And if your eye-sight fail not, you may at first blush discern me to be her whom the Greeks term Mwpia, the Latins stultitia.

我将以一段仓促而即兴，但却更加自然的谈话来款待你们。如果我即兴发泄 ，我就不会…… 你认为这源于任何虚荣的原则，而普通人正是通过这些原则来达到目的的。 演说家们努力尝试，他们（很容易观察到）当他们 发表了一篇酝酿了三十年的演讲稿，不， 或许最终，这并非他们自己的作品，但他们会信誓旦旦地说这是他们自己写的。 非常匆忙，而且通知时间很短：而我的理由并非如此 之所以事先提供，只是因为我一直都这么幽默。 要经常说出最重要的事情。其次，不要让任何人如此喜爱 试想一下，我竟然会将我的发明局限于这种方法…… 其他辩护者，首先要界定，然后划分我的主题，即： 我自己。因为试图将她挤在……里面同样危险。 定义的范围过于狭窄，而其本质却具有如此广泛的扩散性。 或将其扭曲、肢解，使之成为万国敬仰的对象 一致同意。此外，制定定义又有何用呢？ 虽然只是依稀记得我的样子，只是我的一个影子，却出现在这里。 就我个人而言，你或许会对我刮目相看？如果你的视力 别忘了，你或许一眼就能认出我就是希腊人所说的那个女人。 Mwpia ，拉丁语 sultitia 。

But why need I have been so impertinent as to have told you this, as if my very looks did not sufficiently betray what I am; or supposing any be so credulous as to take me for some sage matron or goddess of wisdom, as if a single glance from me would not immediately correct their mistake, while my visage, the exact reflex of my soul, would supply and supersede the trouble of any other confessions: for I appear always in my natural colours, and an unartificial dress, and never let my face pretend one thing, and my heart conceal another; nay, and in all things I am so true to my principles, that I cannot be so much as counterfeited, even by those who challenge the name of wits, yet indeed are no better than jackanapes tricked up in gawdy clothes, and asses strutting in lions' skins; and how cunningly soever they carry it, their long ears appear, and betray what they are. These in troth are very rude and disingenuous, for while they apparently belong to my party, yet among the vulgar they are so ashamed of my relation, as to cast it in others' dish for a shame and reproach: wherefore since they are so eager to be accounted wise, when in truth they are extremely silly, what, if to give them their due, I dub them with the title of wise fools: and herein they copy after the example of some modern orators, who swell to that proportion of conceitedness, as to vaunt themselves for so many giants of eloquence, if with a double-tongued fluency they can plead indifferently for either side, and deem it a very doughty exploit if they can but interlard a Latin sentence with some Greek word, which for seeming garnish they crowd in at a venture; and rather than be at a stand for some cramp words, they will furnish up a long scroll of old obsolete terms out of some musty author, and foist them in, to amuse the reader with, that those who understand them may be tickled with the happiness of being acquainted with them: and those who understand them not, the less they know the more they may admire; whereas it has been always a custom to those of our side to contemn and undervalue whatever is strange and unusual, while those that are better conceited of themselves will nod and smile, and prick up their ears, that they may be thought easily to apprehend that, of which perhaps they do not understand one word. And so much for this; pardon the digression, now I return.

但我何必如此冒昧地告诉你们这些呢？难道我的容貌还不足以暴露我的真面目吗？又或者，如果有人轻信我，把我当成什么睿智的长者或智慧女神，仿佛我只需一眼就能纠正他们的错误，而我的容貌，我灵魂的真实反映，足以胜过任何其他的坦白。因为我始终以最自然的面容示人，穿着朴素的服饰，从不让我的外表伪装，而我的内心却隐藏着另一种东西。不，我在所有事情上都忠于我的原则，即使是那些自诩聪明的人，也无法欺骗我。他们实际上不过是穿着华丽服饰的庸才，披着狮皮的驴子；无论他们如何狡猾地装腔作势，他们的长耳朵都会暴露他们的真面目。 这些人实则粗鲁虚伪，虽然表面上属于我的阵营，但在庸俗之人眼中，他们却羞于承认我的出身，甚至不惜诋毁他人，以求蒙羞受辱。因此，既然他们如此渴望被视为智者，而实际上却极其愚蠢，那么，为了公平起见，我是否应该称他们为“聪明的傻瓜”呢？在这方面，他们效仿了一些现代演说家，这些演说家自负到极致，只要能用双口相声的流畅口才为双方辩护，就自诩为雄辩的巨人；如果他们能在拉丁语句子中插入一些希腊词，就认为这是一项了不起的壮举，而这些希腊词似乎只是为了锦上添花，他们便冒险地将它们塞了进去。他们与其拘泥于晦涩难懂的词汇，不如从某个陈旧作者那里搜罗来一大堆过时的术语，硬塞进书里，以此取悦读者。懂的人会因了解这些术语而感到欣喜，不懂的人则会越是无知越是钦佩。而我们这边的人向来有轻蔑和贬低一切奇异事物的习惯，那些自负的人则会点头微笑，竖起耳朵，装作一副能轻易理解一切事物的样子，即便他们可能对此一窍不通。就说这么多吧，请原谅我的跑题，现在我回到正题。

Of my name I have informed you, Sirs; what additional epithet to give you I know not; except you will be content with that of most foolish; for under what more proper appellation can the goddess Folly greet her devotees? But since there are few acquainted with my family and original, I will now give you some account of my extraction:

先生们，我的名字我已经告诉过你们了；我不知道还能给你们起什么别的绰号；除非你们会满意于“愚人”这个称呼；因为愚昧女神还能用什么更合适的称呼来称呼她的信徒呢？但是，由于很少有人了解我的家族和出身，我现在就向你们介绍一下我的出身：

First then, my father was neither the chaos, nor hell, nor Saturn, nor Jupiter, nor any of those old, worn out, grandsire gods, but Plutus, the very same that, maugre Homer, Hesiod, nay, in spite of Jove himself, was the primary father born amongst these delights, I did not, like other infants, come crying into the world, but perked up, and laughed immediately in my mother's face. And there is no reason I should envy Jove for having a she-goat to his nurse, since I was more creditably suckled by two jolly nymphs; the name of the first drunkenness, one of Bacchus's offspring, the other ignorance, the daughter of Pan; both which you may here behold among several others of my train and attendants, whose particular names, if you would fain know, I will give you in short This, who goes with a mincing gait, and holds up her head so high, is Self-Love. She that looks so spruce, and makes such a noise and bustle, is Flattery. That other, which sits hum-drum, as if she were half asleep, is called Forgetfulness. She that leans on her elbow, and sometimes yawningly stretches out her arms, is Laziness. This, that wears a plighted garland of flowers, and smells so perfumed, is Pleasure. The other, which appears in so smooth a skin, and pampered-up flesh, is Sensuality. She that stares so wildly, and rolls about her eyes, is Madness. As to those two gods whom you see playing among the lasses the name of the one is Intemperance, the other Sound Sleep. By the help and service of this retinue I bring all things under the verge of my power, lording it over the greatest kings and potentates.

首先，我的父亲既非混沌，也非地狱，既非土星，也非木星，更非那些古老衰败的祖神，而是冥王普路托斯，正是这位即便荷马、赫西俄德，甚至连宙斯本人都无法抗拒，却依然是这欢乐世界里诞生的始祖。我不像其他婴儿那样啼哭着来到世间，而是立刻精神抖擞，对着母亲哈哈大笑。我丝毫不该羡慕宙斯有只母山羊作奶妈，因为我是由两位快乐的仙女哺育的；一位是醉酒，是酒神巴克斯的后裔；另一位是无知，是潘神的女儿；你现在就可以看到她们，以及我的其他侍女，如果你想知道她们的姓名，我可以简单地告诉你。这位步履轻快、昂首挺胸的仙女，就是自爱。那位仪态万方、喧闹喧嚣的女子，是奉承。那位呆坐如梦的女子，是健忘。那位倚着胳膊肘、时而打着哈欠伸展双臂的女子，是懒​​惰。那位佩戴着华丽花环、香气袭人的女子，是享乐。那位肌肤光滑、容光焕发的女子，是感官享乐。那位目光狂乱、眼珠转动的女子，是疯狂。至于你看到的在少女间嬉戏的那两位神祇，一位名叫放纵，另一位名叫酣睡。凭借这群侍从的帮助和服务，我将万物置于我的掌控之下，凌驾于最伟大的君王和统治者之上。

You have now heard of my descent, my education, and my attendance; that I may not be taxed as presumptuous in borrowing the title of a goddess, I come now in the next place to acquaint you what obliging favours I everywhere bestow, and how largely my jurisdiction extends: for if, as one has ingenuously noted, to be a god is no other than to be a benefactor to mankind; and if they have been thought deservedly deified who have invented the use of wine, corn, or any other convenience for the well-being of mortals, why may not I justly bear the van among the whole troop of gods, who in all, and toward all, exert an unparalleled bounty and beneficence?

你们现在已经听说了我的出身、我的教育和我的出身；为了不被指责为僭越神职，我接下来要告诉你们我到处施予的恩惠，以及我的管辖范围有多广：因为，正如有人天真地指出的那样，成为神就是成为人类的恩人；如果那些发明了酒、谷物或其他任何对凡人有益的东西的人都被认为理应被神化，那么为什么我不能理直气壮地在众神中名列前茅呢？毕竟，我对所有人，都施予了无与伦比的慷慨和仁慈。

For instance, in the first place, what can be more dear and precious than life itself? and yet for this are none beholden, save to me alone. For it is neither the spear of throughly-begotten Pallas, nor the buckler of cloud-gathering Jove, that multiplies and propagates mankind: but my sportive and tickling recreation that proceeded the old crabbed philosophers, and those who now supply their stead, the mortified monks and friars; as also kings, priests, and popes, nay, the whole tribe of poetic gods, who are at last grown so numerous, as in the camp of heaven (though ne'er so spacious), to jostle for elbow room. But it is not sufficient to have made it appear that I am the source and original of all life, except I likewise shew that all the benefits of life are equally at my disposal. And what are such? Why, can any one be said properly to live to whom pleasure is denied? You will give me your assent; for there is none I know among you so wise shall I say, or so silly, as to be of a contrary opinion. The Stoics indeed contemn, and pretend to banish pleasure; but this is only a dissembling trick, and a putting the vulgar out of conceit with it, that they may more quietly engross it to themselves: but I dare them now to confess what one stage of life is not melancholy, dull, tiresome, tedious, and uneasy, unless we spice it with pleasure, that hautgoust of Folly. Of the truth whereof the never enough to be commended Sophocles is sufficient authority, who gives me the highest character in that sentence of his,

首先，还有什么比生命本身更珍贵、更宝贵呢？然而，除了我之外，无人为此感恩。因为繁衍人类的既非帕拉斯的神矛，也非宙斯的盾牌，而是我那嬉戏玩闹、令人愉悦的消遣，它先于那些古板的哲学家，以及如今取代他们的苦行僧和修士；也先于国王、祭司和教皇，乃至所有诗意的神祇，他们最终数量如此之多，以至于在天庭（尽管从未如此宽敞）中，都不得不争抢一席之地。然而，仅仅表明我是所有生命的源泉和起源是不够的，我还必须表明，生命的一切益处都同样由我支配。那么，这些益处是什么呢？为什么说，一个被剥夺了快乐的人，还能算是真正地活着呢？你们会同意我的观点；因为在你们当中，我既不认识智者，也不认识愚者，会持相反意见。斯多葛学派的确鄙视享乐，并假装摒弃享乐；但这不过是故弄玄虚，是为了让庸俗之人对享乐失去兴趣，以便他们能更平静地将其据为己有。但我现在要他们承认，人生哪个阶段不是忧郁、沉闷、乏味、单调和不安的，除非我们用享乐——愚昧的诱惑——来调剂它。关于这一点，永远不值得称赞的索福克勒斯足以作证，他在那句话中给予了我最高的评价：

To know nothing is the sweetest life.

一无所知才是最美好的生活。

Yet abating from this, let us examine the case more narrowly. Who knows not that the first scene of infancy is far the most pleasant and delightsome? What then is it in children that makes us so kiss, hug, and play with them, and that the bloodiest enemy can scarce have the heart to hurt them; but their ingredients of innocence and Folly, of which nature out of providence did purposely compound and blend their tender infancy, that by a frank return of pleasure they might make some sort of amends for their parents' trouble, and give in caution as it were for the discharge of a future education; the next advance from childhood is youth, and how favourably is this dealt with; how kind, courteous, and respectful are all to it? and how ready to become serviceable upon all occasions? And whence reaps it this happiness? Whence indeed, but from me only, by whose procurement it is furnished with little of wisdom, and so with the less of disquiet? And when once lads begin to grow up, and attempt to write man, their prettiness does then soon decay, their briskness flags, their humours stagnate, their jollity ceases, and their blood grows cold; and the farther they proceed in years, the more they grow backward in the enjoyment of themselves, till waspish old age comes on, a burden to itself as well as others, and that so heavy and oppressive, as none would bear the weight of, unless out of pity to their sufferings. I again intervene, and lend a helping-hand, assisting them at a dead lift, in the same method the poets feign their gods to succour dying men, by transforming them into new creatures, which I do by bringing them back, after they have one foot in the grave, to their infancy again; so as there is a great deal of truth couched in that old proverb, Once an old man, and twice a child. Now if any one be curious to understand what course I take to effect this alteration, my method is this: I bring them to my well of forgetfulness, (the fountain whereof is in the Fortunate Islands, and the river Lethe in hell but a small stream of it), and when they have there filled their bellies full, and washed down care, by the virtue and operation whereof they become young again.

然而，暂且放下这些，让我们更细致地审视一下这个问题。谁不知道，婴儿时期的最初阶段是最令人愉悦和开心的呢？那么，究竟是什么让孩子们如此喜欢亲吻、拥抱和与他们玩耍，以至于最凶狠的敌人也难以忍心伤害他们呢？或许是他们身上那份天真无邪和懵懂无知的特质，大自然出于眷顾，将这两种特质巧妙地融合在他们稚嫩的婴儿时期，让他们通过坦诚的快乐来弥补父母的付出，并如同为未来的教育打下基础一般。从童年到青年，我们又是如何善待他们的呢？我们对青年是多么友善、礼貌和尊重啊！他们又是多么乐于在任何场合都发挥作用啊！而这一切幸福又从何而来呢？的确，除了我之外，别无其他。正是通过我的引导，他们才得以少些智慧，也因此少些忧虑。当少年长大成人，试图成为真正的男人时，他们的俊俏容颜很快就会凋零，他们的活力也会消退，他们的性情会变得迟钝，他们的快乐会消失，他们的血液也会变得冰冷；随着年龄的增长，他们越来越不懂得享受生活，直到衰老来临，成为自己和他人的负担，这种负担如此沉重和压抑，除非出于对他们痛苦的怜悯，否则没有人愿意承受。 我再次出手相助，帮助他们完成一次硬拉，就像诗人假扮神明拯救垂死之人，将他们变成新的生命一样，我则在他们一只脚踏入坟墓之后，将他们带回婴儿时期；因此，那句古老的谚语“ 一次是老人，两次是孩子” 蕴含着许多真理。 现在，如果有人好奇我采取了什么措施来实现这一点，那就太好了。 改变，我的方法是这样的：我把它们带到我的遗忘之井， （其泉水位于福岛，而勒忒河位于） 地狱（但只是一小股水流），当他们在那里填满他们的 吃饱喝足，忧虑也随之消散，这都归功于其功效和作用。 他们又恢复了青春。

Ay, but (say you) they merely dote, and play the fool: why yes, this is what I mean by growing young again: for what else is it to be a child than to be a fool and an idiot? It is the being such that makes that age so acceptable: for who does not esteem it somewhat ominous to see a boy endowed with the discretion of a man, and therefore for the curbing of too forward parts we have a disparaging proverb, Soon ripe, soon rotten? And farther, who would keep company or have any thing to do with such an old blade, as, after the wear and harrowing of so many years should yet continue of as clear a head and sound a judgment as he had at any time been in his middle-age; and therefore it is great kindness of me that old men grow fools, since it is hereby only that they are freed from such vexations as would torment them if they were more wise: they can drink briskly, bear up stoutly, and lightly pass over such infirmities, as a far stronger constitution could scarce master. Sometime, with the old fellow in Plautus, they are brought back to their horn-book again, to learn to spell their fortune in love.

是啊，但（你说）他们只是任性妄为，装傻充愣：没错，这就是我说的重返青春：因为做孩子除了当个傻瓜和白痴还能是什么呢？正是这种天性让那个年纪如此令人欣喜：谁不觉得一个男孩拥有成年人的智慧有点不祥之兆呢？因此，为了抑制过于超前的天性，我们有句贬义的谚语：“ 熟得快，熟得快，熟得也快。” 而且，谁会与这样的人为伍，或者与他有任何瓜葛呢？ 老刀啊，历经多年磨损和摧残，依然应该如此。 他依然保持着一如既往的清醒头脑和明智判断。 他已步入中年；因此，我如此对待他，实属莫大的恩惠。 人之所以会变得愚蠢，正是因为只有这样，他们才能摆脱这种状态。 如果他们更明智一些，这些烦恼本应折磨他们：他们可以喝酒 轻快地、坚强地承受、轻松地忽略这些弱点，就像远处的 体格更强壮的人也难以驾驭。有时，和那位老先生在一起。 在普劳图斯的著作中，他们又被带回了他们的角书，去学习…… 用爱情为他们创造好运。

Most wretched would they needs be if they had but wit enough to be sensible of their hard condition; but by my assistance, they carry off all well, and to their respective friends approve themselves good, sociable, jolly companions. Thus Homer makes aged Nestor famed for a smooth oily-tongued orator, while the delivery of Achilles was but rough, harsh, and hesitant; and the same poet elsewhere tells us of old men that sate on the walls, and spake with a great deal of flourish and elegance. And in this point indeed they surpass and outgo children, who are pretty forward in a softly, innocent prattle, but otherwise are too much tongue-tied, and want the other's most acceptable embellishment of a perpetual talkativeness. Add to this, that old men love to be playing with children, and children delight as much in them, to verify the proverb, that Birds of a feather flock together. And indeed what difference can be discerned between them, but that the one is more furrowed with wrinkles, and has seen a little more of the world than the other? For otherwise their whitish hair, their want of teeth, their smallness of stature, their milk diet, their bald crowns, their prattling, their playing, their short memory, their heedlessness, and all their other endowments, exactly agree; and the more they advance in years, the nearer they come back to their cradle, till like children indeed, at last they depart the world, without any remorse at the loss of life, or sense of the pangs of death.

如果他们足够聪明，能意识到自己的困境，那他们该有多么悲惨啊！但多亏了我的帮助，他们一切都迎刃而解，在各自的朋友眼中，他们都是和蔼可亲、风趣幽默的好伙伴。荷马笔下的年迈的涅斯托尔以能言善辩而闻名，而阿喀琉斯的演说却粗犷、生硬、犹豫不决；这位诗人还在别处描写了那些坐在墙上、谈吐优雅的老者。在这一点上，他们确实胜过孩童，孩童们虽然能轻声细语、天真无邪地闲聊几句，但除此之外，他们就显得笨拙，缺乏老者那种滔滔不绝、妙语连珠的修辞手法。此外，老者们喜欢和孩子们玩耍，孩子们也同样喜欢和他们玩耍，这正应了那句谚语：“物以类聚， 人以群分” 。的确，这其中又有什么区别呢？ 能分辨出他们之间的区别，但其中一个皱纹更多。 而且他/她比其他人见识过更多的世界？否则 他们灰白的头发，他们缺失的牙齿，他们矮小的身材，他们的 牛奶饮食，他们光秃秃的头顶，他们叽叽喳喳，他们玩耍，他们短短的 记忆力、他们的粗心大意以及他们的所有其他天赋，都完全一致； 随着年龄增长，他们离自己的年龄越近。 从摇篮到最终像孩子一样，他们离开了这个世界，没有 对生命的逝去没有丝毫悔恨，也没有感受到死亡的痛苦。

And now let any one compare the excellency of my metamorphosing power to that which Ovid attributes to the gods; their strange feats in some drunken passions we will omit for their credit sake, and instance only in such persons as they pretend great kindness for; these they transformed into trees, birds, insects, and sometimes serpents; but alas, their very change into somewhat else argues the destruction of what they were before; whereas I can restore the same numerical man to his pristine state of youth, health and strength; yea, what is more, if men would but so far consult their own interest, as to discard all thoughts of wisdom, and entirely resign themselves to my guidance and conduct, old age should be a paradox, and each man's years a perpetual spring. For look how your hard plodding students, by a close sedentary confinement to their books, grow mopish, pale, and meagre, as if, by a continual wrack of brains, and torture of invention, their veins were pumped dry, and their whole body squeezed sapless; whereas my followers are smooth, plump, and bucksome, and altogether as lusty as so many bacon-hogs, or sucking calves; never in their career of pleasure to be arrested with old age, if they could but keep themselves untainted from the contagiousness of wisdom, with the leprosy whereof, if at any time they are infected, it is only for prevention, lest they should otherwise have been too happy.

现在，任何人若想将我变形能力的卓越之处与奥维德笔下诸神的能力相比较，便不必赘述他们在醉酒后的种种怪异行径，我们只举他们假装仁慈之人为例；他们将这些人变成树木、鸟类、昆虫，有时甚至是蛇；然而，唉，他们变成其他东西本身就意味着他们原有形态的消亡；而我却能让同一个人恢复到青春、健康和强壮的原始状态；而且，如果人们能够只顾自身利益，抛弃一切智慧的思考，完全听从我的指引和带领，那么老年将成为一个悖论，每个人的岁月都将如同永恒的春天。瞧瞧你们那些埋头苦读的学生，因为整日埋头书本，变得愁眉苦脸、面色苍白、骨瘦如柴，仿佛被持续不断的脑力劳动和发明创造的折磨榨干了血管，整个身体都被挤压得精疲力竭；而我的追随者们却体态匀称、精神饱满、雄壮有力，浑身充满活力，就像一群肥猪或一头吮吸乳汁的小牛；只要他们能保持自身不受智慧的感染，他们的享乐之路就不会因年老而停滞。即使他们感染了智慧的麻风病，也只是为了预防，以免他们过于幸福。

For a more ample confirmation of the truth of what foregoes, it is on all sides confessed, that Folly is the best preservative of youth, and the most effectual antidote against age. And it is a never-failing observation made of the people of Brabant, that, contrary to the proverb of Older and wiser, the more ancient they grow, the more fools they are; and there is not any one country, whose inhabitants enjoy themselves better, and rub through the world with more ease and quiet. To these are nearly related, as well by affinity of customs, as of neighbourhood, my friends the Hollanders: mine I may well call them, for they stick so close and lovingly to me, that they are styled fools to a proverb, and yet scorn to be ashamed of their name. Well, let fond mortals go now in a needless quest of some Medea, Circe, Venus, or some enchanted fountain, for a restorative of age, whereas the accurate performance of this feat lies only within the ability of my art and skill.

为了更充分地证实上述观点的正确性，各方都一致认为，愚蠢是保持青春的最佳良药，也是对抗衰老最有效的解药。而布拉班特人则经常被这样描述：与“越老越有智慧” 的谚语相反，他们越老越愚蠢。 没有哪个国家的居民比其他国家的人过得更好。 并能更轻松、更平静地穿梭于世间。对于这些而言，几乎 我的朋友们，我们不仅有亲戚关系，还有共同的习俗和邻里情谊。 荷兰人：我完全可以称他们为我的，因为他们总是紧紧依偎着我。 他们亲切地对我说话，却被一句谚语称为傻瓜，而且还被人鄙视。 为自己的名声感到羞耻吧。好吧，就让这些可怜的凡人现在无谓地离开吧。 美狄亚、喀耳刻、维纳斯或某个魔法喷泉的追寻， 延缓衰老，而准确完成这项壮举则在于 仅限于我艺术和技能所能达到的程度。

It is I only who have the receipt of making that liquor wherewith Memnon's daughter lengthened out her grandfather's declining days: it is I that am that Venus, who so far restored the languishing Phaon, as to make Sappho fall deeply in love with his beauty. Mine are those herbs, mine those charms, that not only lure back swift time, when past and gone, but what is more to be admired, clip its wings, and prevent all farther flight. So then, if you will all agree to my verdict, that nothing is more desirable than the being young, nor any thing more loathed than contemptible old age, you must needs acknowledge it as an unrequitable obligation from me, for fencing off the one, and perpetuating the other.

只有我掌握了调制那瓶酒的秘方，门农的女儿用它延长了祖父的寿命；只有我就是那位维纳斯，使日渐衰弱的法翁重焕光彩，令萨福深深爱上了他的俊美。那些草药，那些魔力，都出自我的掌控，它们不仅能将逝去的时光拉回人间，更重要的是，它们还能剪断时光的翅膀，阻止它继续飞逝。所以，如果你们都认同我的论断——青春无敌，衰老令人厌恶——那么你们就必须承认，我肩负着无法偿还的义务，因为我守护了青春，延续了衰老。

But why should I confine my discourse to the narrow subject of mankind only? View the whole heaven itself, and then tell me what one of that divine tribe would not be mean and despicable, if my name did not lend him some respect and authority. Why is Bacchus always painted as a young man, but only because he is freakish, drunk, and mad; and spending his time in toping, dancing, masking, and revelling, seems to have nothing in the least to do with wisdom? Nay, so far is he from the affectation of being accounted wise, that he is content, all the rights of devotion which are paid unto him should consist of apishness and drollery. Farther, what scoffs and jeers did not the old comedians throw upon him? O swinish punch-gut god, say they, that smells rank of the sty he was sowed up in, and so on. But prithee, who in this case, always merry, youthful, soaked in wine, and drowned in pleasure, who, I say, in such a case, would change conditions, either with the lofty menace-looking Jove, the grave, yet timorous Pan, the stately Pallas, or indeed any one other of heaven's landlords? Why is Cupid feigned as a boy, but only because he is an under-witted whipster, that neither acts nor thinks any thing with discretion? Why is Venus adored for the mirror of beauty, but only because she and I claim kindred, she being of the same complexion with my father Plutus, and therefore called by Homer the Golden Goddess? Beside, she imitates me in being always a laughing, if either we believe the poets, or their near kinsmen the painters, the first mentioning, the other drawing her constantly in that posture. Add farther, to what deity did the Romans pay a more ceremonial respect than to Flora, that bawd of obscenity? And if any one search the poets for an historical account of the gods, he shall find them all famous for lewd pranks and debaucheries. It is needless to insist upon the miscarriages of others, when the lecherous intrigues of Jove himself are so notorious, and when the pretendedly chaste Diana so oft uncloaked her modesty to run a hunting after her beloved Endimion. But I will say no more, for I had rather they should be told of their faults by Momus, who was want formerly to sting them with some close reflections, till nettled by his abusive raillery, they kicked him out of heaven for his sauciness of daring to reprove such as were beyond correction: and now in his banishment from heaven he finds but cold entertainment here on earth, nay, is denied all admittance into the court of princes, where notwithstanding my handmaid Flattery finds a most encouraging welcome: but this petulant monitor being thrust out of doors, the gods can now more freely rant and revel, and take their whole swinge of pleasure.

但我为何要将我的论述局限于人类这狭隘的主题呢？放眼整个天堂，告诉我，若非我的名字赋予他些许尊重和权威，这群神圣的子民中，又有谁不会卑鄙无耻呢？酒神巴克斯为何总是被描绘成一个年轻人，仅仅因为他古怪、醉醺醺、疯癫；他终日沉迷于嬉戏打闹、载歌载舞、戴面具和狂欢作乐，这似乎与智慧毫无关系？不，他甚至丝毫不屑于被视为智者，他心甘情愿地接受人们对他的一切敬仰，而这些敬仰不过是些滑稽可笑的滑稽表演。此外，那些老戏骨们对他又是如何嘲讽挖苦的呢？他们说，哦， 那猪肚之神 ，浑身散发着他被囚禁的猪圈的恶臭 ，等等。但是，请问，在这种情况下，谁又能始终保持快乐呢？ 年轻气盛，沉醉于美酒，迷失于享乐之中，我说，在这样的…… 在这种情况下，情况会发生变化，要么与高大威猛、看似凶神恶煞的朱庇特有关， 庄严而又胆怯的潘神，高贵的帕拉斯，或者其他任何一位神祇。 天上的房东们？为什么丘比特要装扮成男孩，仅仅是因为他 是个头脑简单的马屁精，既不行动也不思考。 谨慎？为什么人们崇拜维纳斯，视她为美的镜子，但这仅仅是因为…… 她和我自称是亲戚，因为她和我父亲肤色相同。 普路托斯，因此被荷马称为黄金女神？此外，她 如果我们相信诗人的话，那么他就会模仿我，总是笑个不停。 他们的近亲是画家，前者被提及，后者被描绘。 她一直保持着那个姿势。此外，罗马人还信奉哪位神？ 难道还有比对弗洛拉——那个淫秽的妓女——更隆重的礼节吗？ 如果有人在诗人的作品中寻找关于诸神的历史记载，他 你会发现他们都以猥亵恶作剧和放荡行为而闻名。 无需赘述他人的流产，当好色之徒 朱庇特本人的阴谋诡计臭名昭著，而当那些假装的…… 贞洁的戴安娜常常为了追捕猎物而褪去衣衫。 我亲爱的恩迪米翁。但我不再多说了，因为我宁愿他们…… 莫穆斯告诉了他们他们的过错，他以前想用……来羞辱他们。 经过一番仔细的思考，直到被他粗鲁的嘲讽激怒，他们才开始反抗。 他胆敢斥责那些人，简直是厚颜无耻，应该被逐出天堂。 无可救药：如今被逐出天堂，他只感到寒冷 地球上的娱乐，不，是的，完全被法庭拒之门外。 在王子们中间，尽管我的侍女弗拉特里找到了一个最 令人鼓舞的欢迎：但这位任性的监工却被赶出了门外， 众神现在可以更自由地咆哮和狂欢，尽情挥洒他们的全部力量。 愉悦。

Now the beastly Priapus may recreate himself without contradiction in lust and filthiness; now the sly Mercury may, without discovery, go on in his thieveries, and nimble-fingered juggles; the sooty Vulcan may now renew his wonted custom of making the other gods laugh by his hopping so limpingly, and coming off with so many dry jokes, and biting repartees. Silenus, the old doting lover, to shew his activity, may now dance a frisking jig, and the nymphs be at the same sport naked. The goatish satyrs may make up a merry ball, and Pan, the blind harper may put up his bagpipes, and sing bawdy catches, to which the gods, especially when they are almost drunk, shall give a most profound attention. But why would I any farther rip open and expose the weakness of the gods, a weakness so childish and absurd, that no man can at the same time keep his countenance, and make a relation of it? Now therefore, like Homer's wandering muse, I will take my leave of heaven, and come down again here below, where we shall find nothing happy, nay, nothing tolerable, without my presence and assistance. And in the first place consider how providently nature has took care that in all her works there should be some piquant smack and relish of Folly: for since the Stoics define wisdom to be conducted by reason, and folly nothing else but the being hurried by passion, lest our life should otherwise have been too dull and inactive, that creator, who out of clay first tempered and made us up, put into the composition of our humanity more than a pound of passions to an ounce of reason; and reason he confined within the narrow cells of the brain, whereas he left passions the whole body to range in. Farther, he set up two sturdy champions to stand perpetually on the guard, that reason might make no assault, surprise, nor in-road: anger, which keeps its station in the fortress of the heart; and Just, which like the signs Virgo and Scorpio, rules the belly and secret members. Against the forces of these two warriors how unable is reason to bear up and withstand, every day's experience does abundantly witness; while let reason be never so importunate in urging and reinforcing her admonitions to virtue, yet the passions bear all before them, and by the least offer of curb or restraint grow but more imperious, till reason itself, for quietness sake, is forced to desist from all further remonstrance.

如今，野兽般的普里阿普斯可以毫无违和地重拾他的淫欲和污秽；狡猾的墨丘利可以不被发现地继续他的盗窃和灵巧的把戏；浑身煤灰的伏尔甘可以恢复他惯常的滑稽动作，跛着脚跳来跳去，说着许多冷笑话和尖刻的俏皮话，逗得众神发笑。老情圣西勒诺斯为了炫耀他的活力，可以跳起轻快的吉格舞，而仙女们则赤身裸体地参与其中。山羊萨堤尔们可以举行一场欢乐的舞会，盲人竖琴手潘可以吹起他的风笛，唱起粗俗的歌谣，众神，尤其是在他们几乎喝醉的时候，会全神贯注地聆听。但我为何还要进一步揭开诸神的弱点，这种弱点如此幼稚荒谬，以至于无人能面不改色地讲述它？因此，现在，我将像荷马笔下游荡的缪斯一样，告别天庭，重返人间。没有我的存在和帮助，这里将不再有任何幸福，甚至连一丝一毫的安宁都无从谈起。首先，想想大自然是如何巧妙地安排，在她所有的造物中都蕴含着一丝愚昧的辛辣和趣味：因为斯多葛学派认为智慧是由理性引导的，而愚昧不过是受激情驱使，否则我们的生活将会多么乏味无趣。所以，那位最初用泥土塑造我们的造物主，在我们的人性中，赋予了远超理性的激情；他将理性限制在大脑的狭小空间里，却任由激情在整个身体中肆意驰骋。 此外，他还设立了两位坚韧的卫士，时刻守卫着理性，使其无法发起攻击、突袭或入侵：愤怒，它坚守在心灵的堡垒之中；正义，如同处女座和天蝎座，主宰着腹部和隐秘的部位。面对这两位战士的力量，理性是多么的无力抵抗，每日的经验都充分证明了这一点；即便理性不再如此执着地劝诫人们行善，激情依然占据上风，任何稍加约束或克制，它们反而更加肆无忌惮，直到理性为了保持平静，不得不停止一切劝诫。

But because it seemed expedient that man, who was born for the transaction of business, should have so much wisdom as should fit and capacitate him for the discharge of his duty herein, and yet lest such a measure as is requisite for this purpose might prove too dangerous and fatal, I was advised with for an antidote, who prescribed this infallible receipt of taking a wife, a creature so harmless and silly, and yet so useful and convenient, as might mollify and make pliable the stiffness and morose humour of man. Now that which made Plato doubt under what genus to rank woman, whether among brutes or rational creatures, was only meant to denote the extreme stupidness and Folly of that sex, a sex so unalterably simple, that for any of them to thrust forward, and reach at the name of wise, is but to make themselves the more remarkable fools, such an endeavour, being but a swimming against the stream, nay, the turning the course of nature, the bare attempting whereof is as extravagant as the effecting of it is impossible: for as it is a trite proverb, That an ape will be an ape, though clad in purple; so a woman will be a woman, a fool, whatever disguise she takes up. And yet there is no reason women should take it amiss to be thus charged; for if they do but righdy consider they will find it is to Folly they are beholden for those endowments, wherein they so far surpass and excel man; as first, for their unparalleled beauty, by the charm whereof they tyrannize over the greatest tyrants; for what is it but too great a smatch of wisdom that makes men so tawny and thick-skinned, so rough and prickly-bearded, like an emblem of winter or old age, while women have such dainty smooth cheeks, such a low gende voice, and so pure a complexion, as if nature had drawn them for a standing pattern of all symmetry and comeliness? Beside, what live, but to be wound up as it were in a winding-sheet before we are dead, and so to be shuffled quick into a grave, and buried alive.

但是，由于人天生就是为了经商而生的，因此似乎有必要拥有足够的智慧来胜任此职，但又怕为此目的所采取的措施过于危险和致命，于是有人向我推荐了一种解药，那就是娶妻。妻子是如此无害和愚蠢，却又如此有用和方便，可以缓和并柔化男人的僵硬和阴郁的性情。柏拉图之所以对女性的分类感到困惑，不知该将她们归入哪一类——是野兽还是理性生物——这仅仅是为了指出女性的极端愚蠢和愚昧。她们如此单纯，以至于任何试图标榜自己是智慧的人，只会让自己显得更加愚蠢。这种努力无异于逆流而上，甚至可以说是改变自然规律，仅仅是尝试就如同痴人说梦，根本不可能实现。正如一句老话所说： “猿猴即便身披紫袍，依然是猿猴 ”，女人也依然是女人。 无论她伪装成什么样子，她都是个傻瓜。然而，没有任何理由让女人…… 不应如此指控；因为如果他们这样做是对的 想想看，他们会发现，他们之所以受制于愚昧，是因为那些…… 他们拥有诸多天赋，远远超越人类；首先，因为他们 无与伦比的美貌，她们以此魅力征服最伟大的人。 暴君；因为，除了智慧过剩之外，还有什么能使人如此呢？ 皮肤黝黑厚实，胡须粗糙多刺，就像一个……的象征 冬天或年老时，女性的脸颊会变得如此娇嫩光滑，如此低垂。 她们拥有如此动听的声音，以及如此纯净的肤色，仿佛是大自然为她们量身打造的。 一切对称与优美的固定模式？此外，活着又有什么意义呢？ 我们死前就像裹尸布一样被卷起来，就这样吧。 迅速挪进坟墓，被活埋。

But there are yet others perhaps that have no gust in this sort of pleasure, but place their greatest content in the enjoyment of friends, telling us that true friendship is to be preferred before all other acquirements; that it is a thing so useful and necessary, as the very elements could not long subsist without a natural combination; so pleasant that it affords as warm an influence as the sun itself; so honest, (if honesty in this case deserve any consideration), that the very philosophers have not stuck to place this as one among the rest of their different sentiments of the chiefest good. But what if I make it appear that I also am the main spring and original of this endearment? Yes, I can easily demonstrate it, and that not by crabbed syllogisms, or a crooked and unintelligible way of arguing, but can make it (as the proverb goes) As plain as the nose on your face. Well then, to scratch and curry one another, to wink at a friend's faults; nay, to cry up some failings for virtuous and commendable, is not this the next door to the being a fool? When one looking stedfastly in his mistress's face, admires a mole as much as a beauty spot; when another swears his lady's stinking breath is a most redolent perfume; and at another time the fond parent hugs the squint-eyed child, and pretends it is rather a becoming glance and winning aspect than any blemish of the eye-sight, what is all this but the very height of Folly?

但或许还有一些人对这类事情毫无兴趣。 快乐固然重要，但他们最大的满足感来自于与朋友的相处。 这告诉我们，真正的友谊高于一切其他友谊。 所得；它是一件如此有用和必要的事情，就像…… 各元素若没有自然结合便无法长久存在；如此令人愉悦 它所带来的温暖影响堪比太阳本身；如此真诚，（如果） 在这种情况下，诚实值得任何考虑），也就是说， 哲学家们并没有坚持将此视为他们其他观点之一。 对至善有不同的看法。但如果我让它看起来…… 我也是这份爱意的主要源泉和始作俑者吗？是的，我可以。 很容易就能证明这一点，而且不是通过曲解的逻辑推理，也不是通过歪曲的逻辑推理。 论证方式令人费解，但也能成功（正如谚语所说）。 显而易见 。好吧，那就去刮刮痒、做咖喱吧。 彼此之间，对朋友的缺点睁一只眼闭一只眼；不，甚至会为朋友的某些过错而哭泣。 对于品德高尚、值得称赞的人来说，这难道不是通往卓越的下一道门吗？ 傻瓜？当一个人目不转睛地盯着情妇的脸，却欣赏她脸上的痣时…… 就像一颗美人痣一样；当另一个人咒骂他女人的口臭时。 是一种极其芬芳的香水；而另一次，慈爱的父母拥抱了…… 眯着眼睛的孩子，假装那是一种颇为讨喜的眼神，令人心动。 与其说是视力上的瑕疵，不如说是其他方面，这一切难道不正是…… 愚蠢的巅峰？

Folly (I say) that both makes friends and keeps them so. I speak of mortal men only, among whom there are none but have some small faults; he is most happy that has fewest. If we pass to the gods, we shall find that they have so much of wisdom, as they have very little of friendship; nay, nothing of that which is true and hearty. The reason why men make a greater improvement in this virtue, is only because they are more credulous and easy natured; for friends must be of the same humour and inclinations too, or else the league of amity, though made with never so many protestations, will be soon broke. Thus grave and morose men seldom prove fast friends; they are too captious and censorious, and will not bear with one another's infirmities; they are as eagle sighted as may be in the espial of others' faults, while they wink upon themselves, and never mind the beam in their own eyes. In short, man being by nature so prone to frailties, so humoursome and cross-grained, and guilty of so many slips and miscarriages, there could be no firm friendship contracted, except there be such an allowance made for each other's defaults, which the Greeks term 'Eunoeia, and we may construe good nature, which is but another word for Folly. And what? Is not Cupid, that first father of all relation, is not he stark blind, that as he cannot himself distinguish of colours, so he would make us as mope-eyed in judging falsely of all love concerns, and wheedle us into a thinking that we are always in the right? Thus every Jack sticks to his own Jill; every tinker esteems his own trull; and the hob-nailed suiter prefers Joan the milk-maid before any of my lady's daughters. These things are true, and are ordinarily laughed at, and yet, however ridiculous they seem, it is hence only that all societies receive their cement and consolidation.

我说，愚蠢之处在于既能结交朋友，又能维系友谊。我这里仅指凡人，他们之中无一例外都有些小缺点；缺点越少的人越幸福。如果我们把目光转向神明，就会发现他们拥有丰富的智慧，却缺乏友谊；不，他们根本没有真挚的友谊。人类之所以在友谊方面进步更大，仅仅是因为他们更轻信、更随和；因为朋友之间必须志趣相投，否则，即便友谊的缔结再怎么信誓旦旦，也很快就会破裂。因此，严肃阴郁的人很少能成为真正的朋友；他们过于挑剔、苛责，无法容忍彼此的缺点；他们像鹰一样敏锐地洞察他人的过错，却对自己视而不见，从不在意自己的不足。简而言之，人天生如此容易犯错，如此幽默多变，如此容易失职，以至于若不彼此宽容，就无法建立牢固的友谊。希腊人称之为 “Eunoeia” ，我们可以将其理解为善良的本性。 但这不过是愚蠢的另一种说法。那又怎样？丘比特，那位……之父，难道不是…… 所有关系，难道他不是完全盲目吗？因为他自己都无法分辨。 色彩斑斓，他会让我们在错误地评判一切时，也变得愁眉苦脸。 爱情的种种顾虑，让我们误以为自己总是身处其中 对吧？因此，每个杰克都忠于自己的吉尔；每个修补匠都珍视自己的吉尔。 自己的小车；而那位穿着钉鞋的求婚者宁愿选择挤奶女工琼，也不愿选择任何人。 我夫人的女儿们。这些都是真的，但通常都会被人嘲笑。 然而，无论它们看起来多么荒谬，这仅仅是因为所有 社会获得凝聚力和巩固。

The same which has been said of friendship is much more applicable to a state of marriage, which is but the highest advance and improvement of friendship in the closest bond of union. Good God! What frequent divorces, or worse mischief, would oft sadly happen, except man and wife, were so discreet as to pass over light occasions of quarrel with laughing, jesting, dissembling, and such like playing the fool? Nay, how few matches would go forward, if the hasty lover did but first know how many little tricks of lust and wantonness (and perhaps more gross failings) his coy and seemingly bashful mistress had oft before been guilty of? And how fewer marriages, when consummated, would continue happy, if the husband were not either sottishly insensible of, or did not purposely wink at and pass over the lightness and forwardness of his good-natured wife? This peace and quietness is owing to my management, for there would otherwise be continual jars, and broils, and mad doings, if want of wit only did not at the same time make a contented cuckold and a still house; if the cuckoo sing at the back door, the unthinking cornute takes no notice of the unlucky omen of others' eggs being laid in his own nest, but laughs it over, kisses his dear spouse, and all is well. And indeed it is much better patiently to be such a hen-pecked frigot, than always to be wracked and tortured with the grating surmises of suspicion and jealousy. In fine, there is no one society, no one relation men stand in, would be comfortable, or indeed tolerable, without my assistance; there could be no right understanding betwixt prince and people, lord and servant, tutor and pupil, friend and friend, man and wife, buyer and seller, or any persons however otherwise related, if they did not cowardly put up small abuses, sneakingly cringe and submit, or after all fawningly scratch and flatter each other. This you will say is much, but you shall yet hear what is more; tell me then, can any one love another that first hates himself? Is it likely any one should agree with a friend that is first fallen out with his own judgment? Or is it probable he should be any way pleasing to another, who is a perpetual plague and trouble to himself? This is such a paradox that none can be so mad as to maintain. Well, but if I am excluded and barred out, every man would be so far from being able to bear with others, that he would be burthensome to himself, and consequently incapable of any ease or satisfaction. Nature, that toward some of her products plays the step-mother rather than the indulgent parent, has endowed some men with that unhappy peevishness of disposition, as to nauseate and dislike whatever is their own, and much admire what belongs to other persons, so as they cannot in any wise enjoy what their birth or fortunes have bestowed upon them: for what grace is there in the greatest beauty, if it be always clouded with frowns and sulliness? Or what vigour in youth, if it be harassed with a pettish, dogged, waspish, ill humour? None, sure. Nor indeed can there be any creditable acquirement of ourselves in any one station of life, but we should sink without rescue into misery and despair, if we were not buoyed up and supported by self-love, which is but the elder sister (as it were) of Folly, and her own constant friend and assistant For what is or can be more silly than to be lovers and admirers of ourselves? And yet if it were not so there will be no relish to any of our words or actions. Take away this one property of a fool, and the orator shall become as dumb and silent as the pulpit he stands in; the musician shall hang up his untouched instruments on the wall; the completest actors shall be hissed off the stage; the poet shall be burlesqued with his own doggrel rhymes; the painter shall himself vanish into an imaginary landscape; and the physician shall want food more than his patients do physic.

上述关于友谊的论述，同样适用于婚姻状态。婚姻不过是友谊在最亲密的结合中达到的最高境界和提升。天哪！若非夫妻二人足够谨慎，能以欢笑、玩笑、掩饰等方式化解轻微的争吵，又会有多少离婚，甚至更糟糕的悲剧发生呢？不，若那位急于求成的情人事先了解一下他那看似羞涩的情妇曾犯过多少放荡不羁的小把戏（或许还有更严重的过错），又有多少姻缘能够维系下去呢？若丈夫不是对妻子天真烂漫、直来直去的举止浑然不觉，或者故意视而不见、睁一只眼闭一只眼，又有多少婚姻能够长久幸福呢？这份平静安宁全赖于我的安排，否则，若非愚钝之人既能安于现状，又能维持家庭的平静，家中恐怕早已是争吵不断、乱作一团。即便杜鹃在后门啼鸣，那愚钝的家伙也丝毫不会察觉到别人的蛋落在自己巢穴里的不祥之兆，反而会哈哈一笑，亲吻爱妻，一切便安然无恙。的确，与其时刻饱受猜疑和嫉妒的折磨，不如做一个忍气吞声、唯唯诺诺的窝囊废。 总之，如果没有我的帮助，任何社会、任何人际关系都无法让人感到舒适，甚至难以忍受；君主与平民、领主与仆人、师徒、朋友、夫妻、买卖双方，以及其他任何关系的人之间，都不可能存在真正的理解，除非他们卑躬屈膝地进行一些小的谄媚，偷偷地卑躬屈膝地顺从，或者最终谄媚奉承地互相吹捧。你会说这已经够多了，但你还要听听更精彩的：告诉我，一个人如果先恨自己，又怎能爱别人？一个人如果先否定了自己的判断，又怎能与朋友达成共识？一个人如果总是给自己带来痛苦和麻烦，又怎能讨好别人？这真是个悖论，恐怕只有疯子才会相信。好吧，但如果我被排除在外，每个人都将无法忍受他人，反而会成为自己的负担，从而无法获得任何轻松或满足。大自然对某些人扮演的是继母而非慈母的角色，赋予了一些人不幸的暴躁脾气，使他们厌恶和憎恨自己拥有的一切，却对别人拥有的东西羡慕不已，以至于他们根本无法享受自己的出身或命运所赋予的一切：如果美貌总是被愁容和阴郁所笼罩，那它又有什么魅力可言？如果青春总是被琐碎、顽固、尖酸刻薄的坏脾气所折磨，那它又有什么活力可言？当然，什么也没有。 事实上，无论身处人生的哪个阶段，我们都无法获得任何值得称道的自我提升，而只能无可救药地沉沦于痛苦和绝望之中。若非自爱支撑，我们便如同愚昧的姐姐（姑且这么说吧），是愚昧的忠实朋友和助手。还有什么比自恋更愚蠢的呢？然而，若非如此，我们的言行举止将毫无趣味可言。若失去了愚人的这一特质，演说家将如同他所站的讲坛一般哑口无言；乐师将把闲置的乐器挂在墙上；最优秀的演员将被嘘下台；诗人将被自己的打油诗嘲笑；画家将消失在想象的风景之中；医生对食物的渴望将超过病人对药物的渴望。

In short, without self-love, instead of beautiful, you shall think yourself an old beldam of fourscore; instead of youthful, you shall seem just dropping into the grave; instead of eloquent, a mere stammerer; and in lieu of gende and complaisant, you shall appear like a downright country clown; it being so necessary that every one should think well of himself before he can expect the good opinion of others. Finally, when it is the main and essential part of happiness to desire to be no other than what we already are; this expedient is again wholly owing to self-love, which so flushes men with a good conceit of their own, that no one repents of his shape, of his wit, of his education, or of his country; so as the dirty half-drowned Hollander would not remove into the pleasant plains of Italy, the rude Thracian would not change his boggy soil for the best seat in Athens, nor the brutish Scythian quit his thorny deserts to become an inhabitant of the Fortunate Islands. And oh the incomparable contrivance of nature, who has ordered all things in so even a method that wherever she has been less bountiful in her gifts, there she makes it up with a larger dose of self-love, which supplies the former defects, and makes all even. To enlarge farther, I may well presume to aver, that there are no considerable exploits performed, no useful arts invented, but what I am the respective author and manager of: as first, what is more lofty and heroical than war? and yet, what is more foolish than for some petty, trivial affront, to take such a revenge as both sides shall be sure to be losers, and where the quarrel must be decided at the price of so many limbs and lives? And when they come to an engagement, what service can be done by such pale-faced students, as by drudging at the oars of wisdom, have spent all their strength and activity? No, the only use is of blunt sturdy fellows that have little of wit, and so the more of resolution: except you would make a soldier of such another Demosthenes as threw down his arms when he came within sight of the enemy, and lost that credit in the camp which he gained in the pulpit.

简而言之，若没有自爱，你便不会觉得自己美丽，而会觉得自己像个八十岁的老太太。你不会显得年轻，反而会显得即将入土；你不会显得能言善辩，反而会显得结巴；你不会显得温文尔雅、谦逊有礼，反而会显得像个十足的乡下小丑；因为每个人都必须先对自己有好感，才能期望得到别人的好感。 最后，当幸福的主要和本质在于渴望成为我们本来的样子时，这种权宜之计完全归因于自爱。自爱使人对自己充满自信，以至于没有人会后悔自己的容貌、才智、教育或国籍；就像肮脏的、半溺水的荷兰人不会迁居到宜人的意大利平原，粗野的色雷斯人不会放弃沼泽地去换取雅典的王位，野蛮的斯基泰人也不会离开荆棘丛生的沙漠去成为福岛的居民。啊，大自然真是妙不可言，她安排万物的方式如此均衡，凡是她赐予的礼物较少的地方，她都会用更多的自爱来弥补，从而弥补之前的不足，使一切达到平衡。进一步阐述，我斗胆断言，世上没有比我所著述和管理的更伟大的功绩，也没有比我所发明的更有用的技艺：首先，还有什么比战争更崇高、更英勇的呢？然而，还有什么比为了区区小侮辱而进行注定双方都必败无疑的报复，并且这场争端最终要以无数肢体和生命的代价来决出胜负更愚蠢的呢？当战争真正打响时，那些面色苍白、只会钻研智慧、耗尽所有精力和活力的学生又能发挥什么作用呢？不，唯一有用的只有那些头脑简单、意志坚定的莽汉：除非你想把另一个德摩斯梯尼培养成士兵，他一见到敌人就放下武器，失去了在讲坛上赢得的声望。

But counsel, deliberation, and advice (say you), are very necessary for the management of war: very true, but not such counsel as shall be prescribed by the strict rules of wisdom and justice; for a battle shall be more successfully fought by serving-men, porters, bailiffs, padders, rogues, gaol-birds, and such like tag-rags of mankind, than by the most accomplished philosophers; which last, how unhappy they are in the management of such concerns, Socrates (by the oracle adjudged to be the wisest of mortals) is a notable example; who when he appeared in the attempt of some public performance before the people, he faltered in the first onset, and could never recover himself, but was hooted and hissed home again: yet this philosopher was the less a fool, for refusing the appellation of wise, and not accepting the oracle's compliment; as also for advising that no philosophers should have any hand in the government of the commonwealth; he should have likewise at the same time, added, that they should be banished all human society.

但是，您说，谋略、深思熟虑和建议对于战争的管理非常必要：这话没错，但并非是那种遵循智慧和正义严格规则的谋略；因为一场战争，由仆人、搬运工、法警、打手、流氓、狱卒以及类似人类中的乌合之众，比由最有学识的哲学家打得更成功；而后者在处理此类事务时是多么不幸，苏格拉底（被神谕判定为世上最智慧的人）就是一个显著的例子；当他试图在民众面前进行公开表演时，他一开始就失败了，再也无法恢复，最终被嘘声和嘘声赶回了家：然而，这位哲学家并没有那么愚蠢，因为他拒绝了“智者”的称号，也没有接受神谕的赞美；此外，他还建议任何哲学家都不应该参与国家治理；同时，他还补充说，应该将他们驱逐出整个人类社会。

And what made this great man poison himself to prevent the malice of his accusers? What made him the instrument of his own death, but only his excessiveness of wisdom? whereby, while he was searching into the nature of clouds, while he was plodding and contemplating upon ideas, while he was exercising his geometry upon the measure of a flea, and diving into the recesses of nature, for an account how little insects, when they were so small, could make so great a buzz and hum; while he was intent upon these fooleries he minded nothing of the world, or its ordinary concerns.

是什么让这位伟人为了避免被恶意诽谤而选择自杀？是什么让他亲手葬送了自己的生命？难道仅仅是因为他过分追求智慧吗？当他探究云的本质，当他埋头苦思冥想，当他用几何学研究跳蚤的尺寸，当他深入自然界的奥秘去探究那些体型如此渺小的昆虫为何能发出如此巨大的嗡嗡声时；当他专注于这些看似荒诞的事物时，他对世间万物，以及其中的种种琐事，都漠不关心。

Next to Socrates comes his scholar Plato, a famous orator indeed, that could be so dashed out of countenance by an illiterate rabble, as to demur, and hawk, and hesitate, before he could get to the end of one short sentence. Theo-phrastus was such another coward, who beginning to make an oration, was presently struck down with fear, as if he had seen some ghost, or hobgoblin. Isocrates was so bashful and timorous, that though he taught rhetoric, yet he could never have the confidence to speak in public. Cicero, the master of Roman eloquence, was wont to begin his speeches with a low, quivering voice, just like a school-boy, afraid of not saying his lesson perfect enough to escape whipping: and yet Fabius commends this property of Tully as an argument of a considerate orator, sensible of the difficulty of acquitting himself with credit: but what hereby does he do more than plainly confess that wisdom is but a rub and impediment to the well management of any affair? How would these heroes crouch, and shrink into nothing, at the sight of drawn swords, that are thus quashed and stunned at the delivery of bare words?

苏格拉底之后是他的学生柏拉图，一位著名的演说家，却会被一群不识字的乌合之众吓得魂飞魄散，以至于还没说完一句话，就噤若寒蝉、支支吾吾、犹豫不决。泰奥弗拉斯托斯也是个胆小鬼，他刚开始演说，就吓得说不出话来，仿佛见了鬼似的。伊索克拉底则极其羞怯胆怯，尽管他教授修辞学，却始终没有勇气在公众面前演讲。罗马雄辩大师西塞罗，演讲时常以低沉颤抖的声音开场，就像个害怕功课背得不够完美而遭鞭笞的小学生。然而，法比乌斯却称赞图利的这一特点，认为这是深思熟虑的演说家的标志，他深知要赢得信任并非易事。但法比乌斯此举岂不恰恰暴露了智慧不过是处理任何事务的绊脚石和障碍？这些英雄们，面对拔剑相向却因寥寥数语而噤若寒蝉的利剑，又怎会畏缩不前，匍匐在地？

Now then let Plato's fine sentence be cried up, that "happy are those commonwealths where either philosophers are elected kings, or kings turn philosophers." Alas, this is so far from being true, that if we consult all historians for an account of past ages, we shall find no princes more weak, nor any people more slavish and wretched, than where the administrations of affairs fell on the shoulders of some learned bookish governor. Of the truth whereof, the two Catos are exemplary instances: the first of which embroiled the city, and tired out the senate by his tedious harangues of defending himself, and accusing others; the younger was an unhappy occasion of the loss of the peoples' liberty, while by improper methods he pretended to maintain it To these may be added Brutus, Cassius, the two Gracchi, and Cicero himself, who was no less fatal to Rome, than his parallel Demosthenes was to Athens: as likewise Marcus Antoninus, whom we may allow to have been a good emperor, yet the less such for his being a philosopher; and certainly he did not do half that kindness to his empire by his own prudent management of affairs, as he did mischief by leaving such a degenerate successor as his son Commodus proved to be; but it is a common observation, that A wise father has many times a foolish son, nature so contriving it, lest the taint of wisdom, like hereditary distempers, should otherwise descend by propagation. Thus Tully's son Marcus, though bred at Athens, proved but a dull, insipid soul; and Socrates his children had (as one ingeniously expresses it) "more of the mother than the father," a phrase for their being fools. However, it were the more excusable, though wise men are so awkward and unhandy in the ordering of public affairs, if they were not so bad, or worse in the management of their ordinary and domestic concerns; but alas, here they are much to seek: for place a formal wise man at a feast, and he shall, either by his morose silence put the whole table out of humour, or by his frivolous questions disoblige and tire out all that sit near him. Call him out to dance, and he shall move no more nimbly than a camel: invite him to any public performance, and by his very looks he shall damp the mirth of all the spectators, and at last be forced, like Cato, to leave the theatre, because he cannot unstarch his gravity, nor put on a more pleasant countenance. If he engage in any discourse, he either breaks off abruptly, or tires out the patience of the whole company, if he goes on: if he have any contract, sale, or purchase to make, or any other worldly business to transact, he behaves himself more like a senseless stock than a rational man; so as he can be of no use nor advantage to himself, to his friends, or to his country; because he knows nothing how the world goes, and is wholly unacquainted with the humour of the vulgar, who cannot but hate a person so disagreeing in temper from themselves.

现在，让我们高呼柏拉图那句精辟的论断：“那些由哲学家当选国王，或由国王成为哲学家的城邦，是多么幸福啊！”唉，事实远非如此。如果我们查阅所有历史学家对过去时代的记载，我们不会发现比那些政务落在博学书卷的总督肩上的君主更加软弱无能，也不会发现比那些更加奴性奴役和悲惨的人民更加堕落。两位卡托就是最好的例证：第一位卡托使城邦陷入困境，他冗长的辩解和指责他人的演说使元老院疲惫不堪；小格拉古的出现导致了人民自由的丧失，而他却用不正当的手段假装维护自由。此外，布鲁图斯、卡西乌斯、两位格拉古兄弟以及西塞罗本人也难逃厄运，西塞罗对罗马的危害不亚于他的同辈德摩斯梯尼对雅典的危害。还有马库斯·安东尼努斯，我们或许可以承认他是一位贤君，但由于他是一位哲学家，他的贤君之位就显得不那么重要了。当然，他并非凭借自身审慎的政务治理，而是通过留下像他儿子康茂德这样堕落的继承人，为帝国带来了祸患。但人们常说， 智者往往会生愚子 ，这是自然规律使然，以免智慧的污点像……一样，被继承。 否则，遗传性犬瘟热就会通过繁衍而传播。 塔利的儿子马库斯虽然在雅典长大，却是一个平庸乏味的人。 灵魂；而苏格拉底的孩子们拥有灵魂（正如有人巧妙地表达的那样）。 “更像母亲而不是父亲”，这句话用来形容他们是傻瓜。 然而，这或许情有可原，尽管智者们常常笨拙而 如果他们不是那么糟糕的话，他们在处理公共事务方面就显得笨拙了，或者 在处理日常家务方面表现更差；但可惜的是， 这里有很多值得探寻的地方：比如在宴会上安排一位正式的智者，而他 他要么会以阴郁的沉默让全桌人都感到不快，要么 他那些轻浮的问题让坐在他附近的所有人都感到不耐烦和疲惫。 叫他跳舞，他动作就会像骆驼一样笨拙。 邀请他参加任何公开演出，他光凭眼神就能让他泄气。 逗得所有观众哈哈大笑，最终像卡托一样被迫…… 离开剧院，因为他无法摆脱沉闷的气氛，也无法装出一副…… 面容更加和蔼。如果他参与任何谈话，他要么会打断对方。 如果他突然离开，或者耗尽了整个公司的耐心，那就太糟糕了。 如果他有任何合同、买卖或其他事宜需要达成， 他处理世俗事务时，行为举止更像是一个毫无理智的人。 比理性人更愚钝；因此，他既无用处也无益处。 他对自己、对朋友、对国家都一无所知；因为他根本不知道该如何面对这一切。 世界运转，却完全不了解庸俗的幽默。 谁能不憎恨与自己脾气如此不同的人呢？

And indeed the whole proceedings of the world are nothing but one continued scene of Folly, all the actors being equally fools and madmen; and therefore if any be so pragmatically wise as to be singular, he must even turn a second Timon, or man-hater, and by retiring into some unfrequented desert, become a recluse from all mankind.

事实上，整个世界不过是一场持续上演的愚人戏，所有演员都是傻瓜和疯子；因此，如果有人务实而明智，以至于与众不同，他甚至会变成第二个提门，或者憎恨人类，通过退隐到人迹罕至的沙漠中，成为一个与世隔绝的隐士。

But to return to what I first proposed, what was it in the infancy of the world that made men, naturally savage, unite into civil societies, but only flattery, one of my chiefest virtues? For there is nothing else meant by the fables of Amphion and Orpheus with their harps; the first making the stones jump into a well-built wall, the other inducing the trees to pull their legs out of the ground, and dance the mor-rice after him. What was it that quieted and appeased the Roman people, when they brake out into a riot for the redress of grievances? Was it any sinewy starched oration? No, alas, it was only a silly, ridiculous story, told by Menenius Agrippa, how the other members of the body quarrelled with the belly, resolving no longer to continue her drudging caterers, till by the penance they thought thus in revenge to impose, they soon found their own strength so far diminished, that paying the cost of experiencing a mistake, they willingly returned to their respective duties. Thus when the rabble of Athens murmured at the exaction of the magistrates, Themistocles satisfied them with such another tale of the fox and the hedge-hog; the first whereof being stuck fast in a miry bog, the flies came swarming about him, and almost sucked out all his blood, the latter officiously offers his service to drive them away; no, says the fox, if these which are almost glutted be frighted off, there will come a new hungry set that will be ten times more greedy and devouring: the moral of this he meant applicable to the people, who if they had such magistrates removed as they complained of for extortion, yet their successors would certainly be worse.

但回到我最初提出的问题，在世界之初，究竟是什么让天性野蛮的人类联合起来组成文明社会？难道仅仅是奉承——我最主要的德行之一？因为安菲翁和俄耳甫斯弹奏竖琴的寓言故事，除了奉承之外，别无其他含义；前者让石头跳进坚固的城墙，后者让树木拔出双腿，在他身后跳起莫里斯舞。当罗马人民因不满而暴动时，究竟是什么让他们平静下来，平息了怒火？难道是那些矫揉造作、言辞激烈的演说吗？不，唉，那只是梅内尼乌斯·阿格里帕讲的一个愚蠢可笑的故事：身体的其他部分与肚子争吵，决定不再继续服侍它，直到它们想出惩罚的办法，才发现自己的力量被削弱得厉害，于是它们心甘情愿地回到各自的岗位。同样，当雅典的百姓抱怨官吏的苛捐杂税时，地米斯托克利又讲了一个狐狸和刺猬的故事来安抚他们：狐狸被困在泥泞的沼泽里，苍蝇嗡嗡地围着它，几乎吸干了它的血，刺猬则自告奋勇地去赶走苍蝇。狐狸说，不，如果把那些几乎吃饱的人吓走，就会有新的饥饿的人出现，他们会比以前贪婪十倍，更加肆意吞噬：他想说，这个道理也适用于人民，如果他们罢免了那些他们抱怨勒索的官员，那么他们的继任者肯定会更糟。

With what highest advances of policy could Sertorius have kept the Barbarians so well in awe, as by a white hart, which he pretended was presented to him by Diana, and brought him intelligence of all his enemies' designs? What was Lycurgus his grand argument for demonstrating the force of education, but only the bringing out two whelps of the same bitch, differently brought up, and placing before them a dish, and a live hare; the one, that had been bred to hunting, ran after the game; while the other, whose kennel had been a kitchen, presently fell a licking the platter. Thus the before-mentioned Sertorius made his soldiers sensible that wit and contrivance would do more than bare strength, by setting a couple of men to the plucking off two horses' tails; the first pulling at all in one handful, tugged in vain; while the other, though much the weaker, snatching off one by one, soon performed his appointed task.

塞托留斯究竟用了什么高明的计谋才能让蛮族如此敬畏？他竟然用一只白鹿来震慑他们，谎称这是狄安娜女神赐予他的礼物，并以此获取敌人的所有阴谋。莱库古斯又用什么来证明教育的力量呢？他牵出两只同母异父的幼犬，分别从小饲养，在它们面前放上盘子和一只活野兔。一只从小就被训练去狩猎，立刻追着猎物跑；而另一只从小就住在厨房的狗窝里，很快就趴在盘子上舔舐起来。塞托留斯也用类似的计谋让士兵们明白，智慧和计谋比蛮力更有用。他让两个士兵去拔两匹马的尾巴，第一个士兵试图一手抓起，却徒劳无功；而另一个士兵虽然力气小得多，却一根一根地拔，很快就完成了任务。

Instances of like nature are Minos and king Numa, both which fooled the people into obedience by a mere cheat and juggle; the first by pretending he was advised by Jupiter, the latter by making the vulgar believe he had the goddess AEgeria assistant to him in all debates and transactions. And indeed it is by such wheedles that the common people are best gulled, and imposed upon.

米诺斯和努玛国王就是类似的例子，他们都通过欺骗和诡计蒙蔽了人民，使他们服从自己；前者假装受到朱庇特的指点，后者则让平民百姓相信，在所有辩论中，女神埃格里亚都站在他一边。 交易。事实上，正是通过这种哄骗手段，普通民众才能…… 最容易上当受骗和欺骗。

For farther, what city would ever submit to the rigorous laws of Plato, to the severe injunctions of Aristotle? or the more unpracticable tenets of Socrates? No, these would have been too straight and galling, there not being allowance enough made for the infirmities of the people.

此外，哪个城邦会屈从于柏拉图严苛的法律、亚里士多德严厉的训诫，或是苏格拉底那些不切实际的信条呢？不，这些都太过严苛刺耳，没有充分考虑到民众的软弱之处。

To pass to another head, what was it made the Decii so forward to offer themselves up as a sacrifice for an atonement to the angry gods, to rescue and stipulate for their indebted country? What made Curtius, on a like occasion, so desperately to throw away his life, but only vainglory, that is condemned, and unanimously voted for a main branch of Folly by all wise men? What is more unreasonable and foppish (say they) than for any man, out of ambition to some office, to bow, to scrape and cringe to the gaping rabble, to purchase their favour by bribes and donatives, to have their names cried up in the streets, to be carried about as it were for a fine sight upon the shoulders of the crowd, to have their effigies carved in brass, and put up in the market place for a monument of their popularity? Add to this, the affectation of new titles and distinctive badges of honour; nay, the very deifying of such as were the most bloody tyrants. These are so extremely ridiculous, that there is need of more than one Democritus to laugh at them. And yet hence only have been occasioned those memorable achievements of heroes, that have so much employed the pens of many laborious writers.

换个角度来看，究竟是什么让德西乌斯家族如此甘愿献身，以赎清愤怒神灵的怒火，拯救并补偿他们负债累累的国家？又是什么让库尔提乌斯在类似的境况下如此拼命地舍弃生命，而这仅仅是虚荣心作祟，被所有智者一致谴责为愚蠢之举？还有什么比这更荒谬、更浮夸（他们会这么说）的呢？一个人为了谋求官职，卑躬屈膝地讨好乌合之众，用贿赂和捐赠收买他们的好感，让自己的名字在街头被高声呼喊，被人群抬着四处游行，用铜像雕刻出来，竖立在集市上作为他们声望的纪念碑？此外，还有那些虚伪的新头衔和独特的荣誉徽章；不，正是对那些最残暴的暴君的神化。这些说法极其荒谬，需要不止一个德谟克利特来嘲笑它们。然而，也正是由于这些原因，才造就了那些英雄的丰功伟绩，这些功绩也激发了无数勤奋作家的笔墨。

It is Folly—that, in a several dress, governs cities, appoints magistrates, and supports judicatures; and, in short, makes the whole course of man's life a mere children's play, and worse than push-pin diversion. The invention of all arts and sciences are likewise owing to the same cause: for what sedentary, thoughtful men would have beat their brains in the search of new and unheard-of-mysteries, if not egged on by the bubbling hopes of credit and reputation? They think a little glittering flash of vain-glory is a sufficient reward for all their sweat, and toil, and tedious drudgery, while they that are supposedly more foolish, reap advantage of the others' labours.

正是愚昧——披着各种外衣，统治着城市，任命着官员，支持着司法机构；简而言之，它把人类生活的方方面面都变成了儿戏，比玩图钉游戏还不如。所有技艺和科学的发明也同样源于此：若非受到名利诱惑的驱使，又有哪个安于现状、深思熟虑的人会费尽心思去探索那些闻所未闻的新奇事物呢？他们以为，哪怕只是一丝虚荣的闪光，也足以回报他们所有的汗水、辛劳和乏味的苦差事，而那些被认为更愚蠢的人，却坐享其成，坐享他人的劳动成果。

And now since I have made good my title to valour and industry, what if I challenge an equal share of wisdom? How! this (you will say) is absurd and contradictory; the east and west may as soon shake hands as Folly and Wisdom be reconciled. Well, but have a little patience and I will warrant you I will make out my claim. First then, if wisdom (as must be confessed) is no more than a readiness of doing good, and an expedite method of becoming serviceable to the world, to whom does this virtue more properly belong? To the wise man, who partly out of modesty, partly out of cowardice, can proceed resolutely in no attempt; or to the fool, that goes hand over head, leaps before he looks, and so ventures through the most hazardous undertaking without any sense or prospect of danger? In the undertaking any enterprize the wise man shall run to consult with his books, and daze himself with poring upon musty authors, while the dispatchful fool shall rush blundy on, and have done the business, while the other is thinking of it. For the two greatest lets and impediments to the issue of any performance are modesty, which casts a mist before men's eyes; and fear, which makes them shrink back, and recede from any proposal: both these are banished and cashiered by Folly, and in their stead such a habit of fool-hardiness introduced, as mightily contributes to the success of all enterprizes. Farther, if you will have wisdom taken in the other sense, of being a right judgment of things, you shall see how short wise men fall of it in this acceptation.

既然我已经证明了我的勇气和勤奋，那么，如果我再要求拥有同等的智慧呢？哎呀！你肯定会说，这简直荒谬自相矛盾；东西方或许会握手言和，就像愚昧与智慧无法和解一样。好吧，但请稍等片刻，我保证会阐明我的主张。首先，​​如果智慧（必须承认）不过是乐于行善，以及为世人服务的快捷方法，那么这种美德更适合谁呢？是那些出于谦逊和怯懦，不敢贸然行动的智者；还是那些鲁莽行事、不假思索就贸然踏入险境，却对危险毫无察觉的愚者呢？在任何事业中，智者会急于查阅书籍，沉浸于晦涩难懂的著作中，而愚者则会鲁莽行事，在智者还在思考时，就已经完成了任务。因为任何成就的两大阻碍是谦逊和恐惧。谦逊会使人目光短浅，而恐惧会使人退缩，对任何提议都望而却步。愚者能够驱散谦逊和恐惧，并培养出一种鲁莽的习惯，这种习惯极大地促进了所有事业的成功。此外，如果你将智慧理解为对事物的正确判断，你就会发现，在这种理解下，智者是多么的缺乏智慧。

First, then, it is certain that all things, like so many Janus's, carry a double face, or rather bear a false aspect, most things being really in themselves far different from what they are in appearance to others: so as that which at first blush proves alive, is in truth dead; and that again which appears as dead, at a nearer view proves to be alive: beautiful seems ugly, wealthy poor, scandalous is thought creditable, prosperous passes for unlucky, friendly for what is most opposite, and innocent for what is hurtful and pernicious. In short, if we change the tables, all things are found placed in a quite different posture from what just before they appeared to stand in.

首先，可以肯定的是，万物如同罗马神话中的双面神雅努斯，都具有双重面孔，或者更确切地说，它们都带有虚假的表象。大多数事物的本质与它们在他人眼中的形象截然不同：乍看之下生机勃勃的事物，实则已然死去；而乍看之下看似死去的事物，仔细观察后却又会发现其生机勃勃：美貌似丑陋，富有似贫穷，丑闻似可敬，繁荣似不幸，友善似截然相反，纯真似有害。简而言之，如果我们换个角度来看，就会发现万物都处于一种与之前所呈现的截然不同的状态。

If this seem too darkly and unintelligibly expressed, I will explain it by the familiar instance of some great king or prince, whom every one shall suppose to swim in a luxury of wealth, and to be a powerful lord and master; when, alas, on the one hand he has poverty of spirit enough to make him a mere beggar, and on the other side he is worse than a galley-slave to his own lusts and passions.

如果这番话听起来过于晦涩难懂，我将用一个大家耳熟能详的例子来解释：一些伟大的国王或王子，每个人都认为他们过着奢华的生活，是一位强大的领主和主人；然而，令人遗憾的是，一方面，他们的精神贫瘠到只能算作乞丐，另一方面，他们又比自己欲望和激情的奴隶还要糟糕。

If I had a mind farther to expatiate, I could enlarge upon several instances of like nature, but this one may at present suffice.

如果我愿意进一步阐述，我可以举出几个类似的例子，但目前这个例子就足够了。

Well, but what is the meaning (will some say) of all this? Why, observe the application. If any one in a play-house be so impertinent and rude as to rifle the actors of their borrowed clothes, make them lay down the character assumed, and force them to return to their naked selves, would not such a one wholly discompose and spoil the entertainment? And would he not deserve to be hissed and thrown stones at till the pragmatical fool could learn better manners? For by such a disturbance the whole scene will be altered: such as acted the men will perhaps appear to be women: he that was dressed up for a young brisk lover, will be found a rough old fellow; and he that represented a king, will remain but a mean ordinary serving-man. The laying things thus open is marring all the sport, which consists only in counterfeit and disguise. Now the world is nothing else but such another comedy, where every one in the tire-room is first habited suitably to the part he is to act; and as it is successively their turn, out they come on the stage, where he that now personates a prince, shall in another part of the same play alter his dress, and become a beggar, all things being in a mask and particular disguise, or otherwise the play could never be presented Now if there should arise any starched, formal don, that would point at the several actors, and tell how this, that seems a petty god, is in truth worse than a brute, being made captive to the tyranny of passion; that the other, who bears the character of a king, is indeed the most slavish of serving-men, in being subject to the mastership of lust and sensuality; that a third, who vaunts so much of his pedigree, is no better than a bastard for degenerating from virtue, which ought to be of greatest consideration in heraldry, and so shall go on in exposing all the rest; would not any one think such a person quite frantic, and ripe for bedlam? For as nothing is more silly than preposterous wisdom, so is there nothing more indiscreet than an unreasonable reproof. And therefore he is to be hooted out of all society that will not be pliable, conformable, and willing to suit his humour with other men's, remembering the law of clubs and meetings, that he who will not do as the rest must get him out of the company. And it is certainly one great degree of wisdom for every one to consider that he is but a man, and therefore he should not pitch his soaring thoughts beyond the level of mortality, but imp the wings of his towering ambition, and obligingly submit and condescend to the weakness of others, it being many times a piece of complaisance to go out of the road for company's sake.

那么，这一切究竟意味着什么呢？（有人会问）请看这个例子。如果有人在剧院里如此无礼粗鲁，强行扒光演员借来的衣服，让他们卸下角色，被迫恢复原状，这岂不是会彻底破坏演出，毁掉整场娱乐吗？难道他不应该被嘘声和石块砸中，直到这个愚昧无知的人学会懂礼貌为止吗？因为这样的扰乱会改变整个场景：原本扮演男人的角色，或许会看起来像女人；原本打扮成年轻潇洒的情人，会变成一个粗鲁的老头；原本扮演国王的，也会变成一个卑微的普通仆人。如此明目张胆地揭露真相，玷污了戏剧的本质——伪装和演绎。 如今这世界不过是另一出喜剧，每个人在更衣室里都先穿戴好与自己角色相符的服装；轮到他们时，他们依次走上舞台，刚才扮演王子的，在同一出戏的另一段里，就会换上乞丐的装束，一切都戴着面具，精心伪装，否则这出戏就无法上演。如果哪天出现一个一本正经、拘泥于形式的学者，指着各个演员说，这个看似卑微的神明，实际上比牲畜还不如，因为他被情欲所奴役；另一个扮演国王的，实际上是最卑微的仆人，因为他受制于欲望和感官享受；第三个人，如此炫耀自己的血统，却堕落了美德，与私生子无异。美德在纹章学中本应是最重要的，而他却继续揭露其他所有人的丑恶嘴脸；难道没有人会觉得这样的人简直疯了，随时可能疯掉吗？正如没有什么比荒谬的智慧更愚蠢，也没有什么比无理的责备更不明智。因此，任何不愿顺从、不愿迎合他人、不愿让自己的性情与他人相符的人，都应该被逐出社交圈。记住俱乐部和集会的规矩：不愿与他人保持一致的人，必须被逐出群体。 每个人都应该意识到自己只是凡人，因此不应让自己的远大抱负超越凡人的范畴，而应收敛自己雄心壮志的翅膀，欣然接受并屈尊照顾他人的弱点，这无疑是一种极大的智慧。为了陪伴他人而绕道而行，很多时候都是一种顺从的表现。

No (say you), this is a grand piece of Folly: true, but yet all our living is no more than such kind of fooling: which though it may seem harsh to assert, yet it is not so strange as true.

不（你会说），这简直是愚蠢至极：没错，但我们所有的生活不过是这种愚弄：虽然断言这一点可能显得残酷，但这并非奇怪，而是事实。

For the better making it out it might perhaps be requisite to invoke the aid of the muses, to whom the poets devoutly apply themselves upon far more slender occasions. Come then and assist, ye Heliconian lasses, while I attempt to prove that there is no method for an arrival at wisdom, and consequently no track to the goal of happiness, without the instructions and directions of Folly.

为了更好地阐明这一点，或许有必要祈求缪斯的帮助，诗人即便在远比这微不足道的场合也会虔诚地向她们祈祷。那么，来吧，赫利孔女神们，助我一臂之力，让我来证明，若没有愚昧的指引和教诲，便无从获得智慧，也无从通往幸福的彼岸。

And here, in the first place it has been already acknowledged, that all the passions are listed under my regiment, since this is resolved to be the only distinction betwixt a wise man and a fool, that this latter is governed by passion, the other guided by reason: and therefore the Stoics look upon passions no other than as the infection and malady of the soul that disorders the constitution of the whole man, and by putting the spirits into a feverish ferment many times occasion some mortal distemper. And yet these, however decried, are not only our tutors to instruct us towards the attainment of wisdom, but even bolden us likewise, and spur us on to a quicker dispatch of all our undertakings. This, I suppose, will be stomached by the stoical Seneca, who pretends that the only emblem of wisdom is the man without passion; whereas the supposing any person to be so, is perfectly to unman him, or else transforming him into some fabulous deity that never was, nor ever will be; nay, to speak more plain, it is but the making him a mere statue, immoveable, senseless, and altogether inactive. And if this be their wise man, let them take him to themselves, and remove him into Plato's commonwealth, the new Atlantis, or some other-like fairy land. For who would not hate and avoid such a person as should be deaf to all the dictates of common sense? that should have no more power of love or pity than a block or stone, that remains heedless of all dangers? that thinks he can never mistake, but can foresee all contingencies at the greatest distance, and make provision for the worst presages? that feeds upon himself and his own thoughts, that monopolises health, wealth, power, dignity, and all to himself? that loves no man, nor is beloved of any? that has the impudence to tax even divine providence of ill contrivance, and proudly grudges, nay, tramples under foot all other men's reputation; and this is he that is the Stoic's complete wise man. But prithee what city would choose such a magistrate? what army would be willing to serve under such a commander? or what woman would be content with such a do-little husband? who would invite such a guest? or what servant would be retained by such a master? The most illiterate mechanic would in all respects be a more acceptable man, who would be frolicsome with his wife, free with his friends, jovial at a feast, pliable in converse, and obliging to all company. But I am tired out with this part of my subject, and so must pass to some other topics.

首先，我们已经承认，所有的激情都归于我的范畴，因为智者与愚者之间的唯一区别在于：愚者受激情支配，而智者受理性引导。因此，斯多葛学派将激情视为灵魂的毒瘤和疾病，它扰乱了人的身心，使人的精神处于狂热状态，常常引发致命的疾病。然而，无论激情如何被人诟病，它们不仅是我们通往智慧的导师，还能激励我们，促使我们更快地完成所有任务。我想，斯多葛派的塞内卡或许会接受这种观点，因为他声称智慧的唯一象征是无激情之人；然而，认为任何人如此，就等于彻底否定了他，或者把他变成了某种从未存在过、也永远不会存在的虚构神祇。不，更直白地说，这不过是把他变成一座雕像，一动不动，毫无知觉，完全不作为。如果这就是他们眼中的智者，那就让他们把他带走，迁往柏拉图的理想国、新亚特兰蒂斯，或者其他类似的仙境。谁会不憎恨并远离这样一个人呢？他对所有常识的告诫充耳不闻，缺乏爱与怜悯，如同石头一般，对一切危险漠不关心。他自以为永远不会犯错，却能预见最远的一切变故，并为最糟糕的预兆做好准备。他只沉浸在自己的思想中，垄断健康、财富、权力、尊严，以及一切。他不爱任何人，也不被任何人爱。 他竟敢质疑神明的安排，甚至质疑其恶意安排，还傲慢地嫉妒、践踏他人的名誉；而这，竟然是斯多葛学派眼中真正的智者。请问，哪座城市会选择这样的官员？哪支军队愿意在这样的统帅麾下效力？哪位女子会甘愿嫁给这样一个游手好闲的丈夫？谁会邀请这样的客人？哪位主人会留用这样的仆人？哪怕是最不识字的工匠，在各方面都比他更可取，他会与妻子嬉戏玩闹，与朋友畅谈自在，在宴席上开怀大笑，谈吐温和，待人友善。不过，我已经厌倦了谈论这个话题，所以必须转到其他话题了。

And now were any one placed on that tower, from whence Jove is fancied by the poets to survey the world, he would all around discern how many grievances and calamities our whole life is on every side encompassed with: how unclean our birth, how troublesome our tendance in the cradle, how liable our childhood is to a thousand misfortunes, how toilsome and full of drudgery our riper years, how heavy and uncomfortable our old age, and lastly, how unwelcome the unavoidableness of death. Farther, in every course of life how many wracks there may be of torturing diseases, how many unhappy accidents may casually occur, how many unexpected disasters may arise, and what strange alterations may one moment produce? Not to mention such miseries as men are mutually the cause of, as poverty, imprisonment, slander, reproach, revenge, treachery, malice, cousenage, deceit, and so many more, as to reckon them all would be as puzzling arithmetic as the numbering of the sands.

如今，若有人登上那座高塔——诗人想象中宙斯俯瞰世界的高塔——他便会环顾四周，看到我们一生中处处充斥着多少苦难和灾祸：我们出生时多么不洁，在摇篮中多么难熬，童年时期多么容易遭遇各种不幸，成年后多么辛劳乏味，老年时期多么沉重难熬，最后，死亡的必然性又是多么令人厌恶。此外，在人生的每个阶段，又有多少疾病的折磨，多少不幸的意外会发生，多少意想不到的灾难会发生，以及一瞬间可能发生的种种怪事？更何况人类彼此之间造成的种种苦难，如贫困、监禁、诽谤、责备、复仇、背叛、恶意、亲属关系、欺骗等等，不胜枚举，要一一列举，就像数沙子一样令人费解。

How mankind became environed with such hard circumstances, or what deity imposed these plagues, as a penance on rebellious mortals, I am not now at leisure to enquire: but whoever seriously takes them into consideration must needs commend the valour of the Milesian virgins, who voluntarily killed themselves to get rid of a troublesome world: and how many wise men have taken the same course of becoming their own executioners; among whom, not to mention Diogenes, Xenocrates, Cato, Cassius, Brutus, and other heroes, the self-denying Chiron is never enough to be commended; who, when he was offered by Apollo the privilege of being exempted from death, and living on to the world's end, he refused the enticing proposal, as deservedly thinking it a punishment rather than a reward.

人类为何会陷入如此艰难的境地，或是哪位神明降下这些灾祸作为对叛逆凡人的惩罚，我此刻无暇探究；但凡认真思考此事的人，都不得不赞叹米利都处女们的勇气，她们为了摆脱这纷扰的世界而自愿殉情；还有多少智者也采取了同样的做法，成为自己的刽子手；其中，除了第欧根尼、克塞诺克拉底、卡托、卡西乌斯、布鲁图斯和其他英雄之外，克己自尽的喀戎也值得称道；当阿波罗许诺让他免于死亡，活到世界尽头时，他拒绝了这诱人的提议，因为他理所当然地认为这是一种惩罚而非奖赏。

But if all were thus wise you see how soon the world would be unpeopled, and what need there would be of a second Prometheus, to plaister up the decayed image of mankind. I therefore come and stand in this gap of danger, and prevent farther mischief; partly by ignorance, partly by inadvertence; by the oblivion of whatever would be grating to remember, and the hopes of whatever may be grateful to expect, together palliating all griefs with an intermixture of pleasure; whereby I make men so far from being weary of their lives, that when their thread is spun to its full length, they are yet unwilling to die, and mighty hardly brought to take their last farewell of their friends.

但若人人皆如此明智，你看，世界很快就会荒无人烟，又该需要第二个普罗米修斯来粉饰人类腐朽的形象。因此，我挺身而出，填补这危机，阻止更大的灾难；部分靠无知，部分靠疏忽；通过遗忘一切令人不快的记忆，以及对一切值得期待的希望，以快乐抚慰一切悲伤；如此，我使人们非但不厌倦生命，以至于当他们的生命走到尽头时，仍不愿离去，甚至难以接受与朋友的最后告别。

　　Thus some decrepit old fellows, that look as hollow as the grave into which they are falling, that rattle in the throat at every word they speak, that can eat no meat but what is tender enough to suck, that have more hair on their beard than they have on their head, and go stooping toward the dust they must shortly return to; whose skin seems already drest into parchment, and their bones already dried to a skeleton; these shadows of men shall be wonderful ambitious of living longer, and therefore fence off the attacks of death with all imaginable sleights and impostures; one shall new dye his grey hairs, for fear their colour should betray his age; another shall spruce himself up in a light periwig; a third shall repair the loss of his teeth with an ivory set; and a fourth perhaps shall fall deeply in love with a young girl, and accordingly court her with as much of gaiety and briskness as the liveliest spark in the whole town: and we cannot but know, that for an old man to marry a young wife without a portion, to be a cooler to other men's lust, is grown so common, that it is become the a-la-mode of the times. And what is yet more comical, you shall have some wrinkled old women, whose very looks are a sufficient antidote to lechery, that shall be canting out, Ah, life is a sweet thing, and so run a caterwauling, and hire some strong-backed stallions to recover their almost lost sense of feeling; and to set themselves off the better, they shall paint and daub their faces, always stand a tricking up themselves at their looking-glass, go naked-necked, bare-breasted, be tickled at a smutty jest, dance among the young girls, write love-letters, and do all the other little knacks of decoying hot-blooded suitors; and in the meanwhile, however they are laughed at, they enjoy themselves to the full, live up to their hearts' desire, and want for nothing that may complete their happiness. As for those that think them herein so ridiculous, I would have them give an ingenuous answer to this one query, whether if folly or hanging were left to their choice, they had not much rather live like fools, than die like dogs? But what matter is it if these things are resented by the vulgar? Their ill word is no injury to fools, who are either altogether insensible of any affront, or at least lay it not much to heart. If they were knocked on the head, or had their brains dashed out, they would have some cause to complain; but alas, slander, calumny, and disgrace, are no other way injurious than as they are interpreted; nor otherwise evil, than as they are thought to be so: what harm is it then if all persons deride and scoff you, if you bear but up in your own thoughts, and be yourself thoroughly conceited of your deserts? And prithee, why should it be thought any scandal to be a fool, since the being so is one part of our nature and essence; and as so, our not being wise can no more reasonably be imputed as a fault, than it would be proper to laugh at a man because he cannot fly in the air like birds and fowls; because he goes not on all four as beasts of the field; because he does not wear a pair of visible horns as a crest on his forehead, like bulls or stags: by the same figure we may call a horse unhappy, because he was never taught his grammar; and an ox miserable, for that he never learnt to fence: but sure as a horse for not knowing a letter is nevertheless valuable, so a man, for being a fool, is never the more unfortunate, it being by nature and providence so ordained for each.

因此，有些衰老的老人，面容空洞，如同他们即将坠入的坟墓，说话时喉咙发出咯咯声，只能吃些嫩到可以吮吸的肉，胡须上的毛发比头上的还多，弯腰走向他们即将回归的尘土；他们的皮肤仿佛已经变成了羊皮纸，骨头也已经干枯成骷髅；这些形如枯槁的人影，却有着惊人的长寿野心，因此会用各种你能想象到的诡计和欺骗来抵御死亡的侵袭；有人会重新染发，以免白发的颜色暴露年龄；有人会戴上轻盈的假发来让自己看起来精神焕发；还有人会用象牙假牙来弥补缺失的牙齿；或许第四个男人会深深爱上一个年轻女子，于是便会像全城最活泼的年轻人一样，兴高采烈地追求她。我们不得不承认，一个老男人娶一个年轻妻子却不分家产，以此来抑制其他男人的欲望，这种做法已经变得如此普遍，以至于成了时代的风尚。更滑稽的是，你还会看到一些满脸皱纹的老妇人，她们的容貌本身就足以让人对好色之徒敬而远之，她们会故作姿态地说：“ 啊，生活真美好 ！” 发出凄厉的嚎叫，并雇佣一些强壮的种马来恢复它们的体格 他们几乎丧失了感觉；为了更好地掩饰自己，他们 他们会在脸上涂油彩，总是装扮自己。 她们的镜子，裸露着脖子，袒露着胸部，被挠痒痒 讲荤段子，和年轻女孩们跳舞，写情书，做所有这些事 引诱热血追求者的其他小技巧；以及在 与此同时，尽管他们被人嘲笑，但他们依然尽情享受着自己的快乐。

实现他们内心的愿望，并且不缺任何可能完成的事情 他们的幸福。至于那些认为他们如此荒谬的人，我 会让他们巧妙地回答这个问题，无论…… 要么愚蠢地死去，要么被绞死，这完全由他们自己选择，他们其实更愿意活着。 宁愿像傻瓜一样死去，也不愿像狗一样死去？但如果这些事是……又有什么关系呢？ 庸俗之人会憎恨他们吗？他们的恶言恶语对傻瓜来说毫无伤害，因为傻瓜们…… 要么完全没有意识到任何冒犯，要么至少不太在意。 深深地。如果他们的头部受到撞击，或者大脑被砸碎。 如果真是这样，他们或许会有一些抱怨的理由；但是，唉，诽谤、中伤， 耻辱和羞辱，除了人们通常的理解方式之外，没有其他危害； 否则，它们就不是人们认为的那样邪恶：那么，如果它们真的邪恶，又有什么害处呢？ 即使所有人都嘲笑你、讥讽你，只要你在自己的思想中保持坚强， 你难道对自己的成就感到无比自负吗？还有，请问，为什么？ 如果将任何丑闻都视为愚蠢之举，那么这种行为本身就是愚蠢的。 这是我们本性和本质的一部分；因此，我们的无知不再是问题所在。 如果将某种行为合理地归咎于过错，那么嘲笑它就不合适了。 人，因为他不能像鸟儿一样在空中飞翔；因为他去 不像田野里的走兽那样四肢着地；因为他没有穿一对 额头上长着像牛或鹿一样的角，清晰可见：同样 我们或许会称一匹马不快乐，因为它从未被教导过如何…… 语法；还有一头可怜的牛，因为它从未学会击剑：但肯定 就像一匹马即使不识字也依然有价值一样，一个人也是如此。 愚蠢绝非不幸，因为它是天性使然。 这是天意为每个人安排的。

Ay, but (say our patrons of wisdom) the knowledge of arts and sciences is purposely attainable by men, that the defect of natural parts may be supplied by the help of acquired: as if it were probable that nature, which had been so exact and curious in the mechanism of flowers, herbs, and flies, should have bungled most in her masterpiece, and made man as it were by halves, to be afterward polished and refined by his own industry, in the attainment of such sciences as the Egyptians feigned were invented by their god Theuth, as a sure plague and punishment to mankind, being so far from augmenting their happiness, that they do not answer that end they were first designed for, which was the improvement of memory, as Plato in his Phaedrus does wittily observe.

是啊，但是（我们的智慧守护者们会说），艺术和科学的知识是人类有意获得的，目的是为了弥补自然缺陷，借助后天习得的知识来弥补：仿佛大自然在花草苍蝇的机制上如此精确和奇妙，却在她最伟大的作品中犯了大部分错误，仿佛只造了人类的一半，然后让人类自己通过勤奋努力来打磨和完善，从而获得埃及人声称是他们的神图特发明的那些科学，而这些科学对人类来说无疑是一种灾难和惩罚，因为它们非但没有增加人类的幸福，反而没有达到它们最初的目的——提高记忆力，正如柏拉图在他的《斐德罗篇》中机智地指出的那样。

In the first golden age of the world there was no need of these perplexities; there was then no other sort of learning but what was naturally collected from every man's common sense, improved by an easy experience. What use could there have been of grammar, when all men spoke the same mother-tongue, and aimed at no higher pitch of oratory, than barely to be understood by each other? What need of logic, when they were too wise to enter into any dispute? Or what occasion for rhetoric, where no difference arose to require any laborious decision? And as little reason had they to be tied up by any laws, since the dictates of nature and common morality were restraint and obligation sufficient: and as to all the mysteries of providence, they made them rather the object of their wonder, than their curiosity; and therefore were not so presumptuous as to dive into the depths of nature, to labour for the solving all phenomena in astronomy, or to wrack their brains in the splitting of entities, and unfolding the nicest speculations, judging it a crime for any man to aim at what is put beyond the reach of his shallow apprehension.

在世界的第一个黄金时代，这些困惑根本不存在；那时，人们的学习方式仅限于从常识中自然而然地积累，并经由轻松的经验加以完善。当所有人都说着同一种母语，并且不追求高超的口才，仅仅满足于彼此能够勉强理解时，语法又有何用？当他们智慧过人，根本不会陷入任何争论时，逻辑又有何用？当不存在任何需要费力抉择的分歧时，修辞又有何用？他们也无需受任何法律的束缚，因为自然法则和普遍道德本身就足以约束和约束他们：至于天意的奥秘，他们更多地是将其视为惊奇的对象，而非好奇的对象。因此，他们不敢妄自探索自然的奥秘，不敢费尽心思解决天文学中的所有现象，不敢绞尽脑汁地分析事物的本质，不敢妄想最精妙的推测，认为任何人试图探究超出其浅薄理解范围的事物都是一种罪过。

Thus was ignorance, in the infancy of the world, as much the parent of happiness as it has been since of devotion: but as soon as the golden age began by degrees to degenerate into more drossy metals, then were arts likewise invented; yet at first but few in number, and those rarely understood, till in farther process of time the superstition of the Chaldeans, and the curiosity of the Grecians, spawned so many subtleties, that now it is scarce the work of an age to be thoroughly acquainted with all the criticisms in grammar only. And among all the several Arts, those are proportionably most esteemed that come nearest to weakness and folly. For thus divines may bite their nails, and naturalists may blow their fingers, astrologers may know their own fortune is to be poor, and the logician may shut his fist and grasp the wind.

因此，在世界之初，无知既是幸福的源泉，也是虔诚的源泉；但随着黄金时代逐渐衰落，各种技艺也随之出现；起初技艺寥寥无几，且鲜有人理解，直到后来，迦勒底人的迷信和希腊人的好奇心催生出如此之多的精妙技法，以至于如今，仅语法方面的批评就需要花费一个世纪的时间才能完全掌握。在各种技艺中，那些最接近软弱和愚昧的技艺，往往最受推崇。因为这样，神学家可以咬指甲，博物学家可以吹手指，占星家可以预知自己注定贫穷，逻辑学家可以紧握拳头，感受风的吹拂。

While all these hard-named fellows cannot make

So great a figure as a single quack.

虽然所有这些名字拗口的家伙都做不到

一个庸医竟然能取得如此巨大的成就。

And in this profession, those that have most confidence, though the least skill, shall be sure of the greatest custom; and indeed this whole art as it is now practised, is but one incorporated compound of craft and imposture.

在这个行业里，那些最自信、技术最差的人，必能获得最大的生意；事实上，现在这种行业，不过是诡计和欺骗的混合体罢了。

Next to the physician comes (he, who perhaps will commence a suit with me for not being placed before him, I mean) the lawyer, who is so silly as to be ignoramus to a proverb, and yet by such are all difficulties resolved, all controversies determined, and all affairs managed so much to their own advantage, that they get those estates to themselves which they are employed to recover for their clients: while the poor divine in the mean time shall have the lice crawl upon his thread-bare gown, before, by all his sweat and drudgery, he can get money enough to purchase a new one. As those arts therefore are most advantageous to their respective professors which are farthest distant from wisdom, so are those persons incomparably most happy that have least to do with any at all, but jog on in the common road of nature, which will never mislead us, except we voluntarily leap over those boundaries which she has cautiously set to our finite beings. Nature glitters most in her own plain, homely garb, and then gives the greatest lustre when she is unsullied from all artificial garnish.

接下来是医生（我指的是那位可能会因为我没让他接诊而起诉我的律师），他愚蠢到连一句谚语都不懂 ，然而所有的困难都源于此。 所有争议均已解决，所有事务均已妥善处理。 为了他们自身的利益，他们得以独占那些地产。 受雇为客户追回款项：而可怜的神职人员则在 与此同时，虱子会爬上他那件破旧的长袍，在此之前，通过 他辛勤劳作，挣来的钱足够买一辆新的。 因此，这些艺术形式对它们各自的领域最为有利。 那些离智慧最远的教授，以及那些人，也是如此。 无比幸福的是，我与这一切都毫无关系，但我依然继续慢跑。 在自然界的共同道路上，它永远不会误导我们，除非我们 自愿跨越她为我们谨慎设定的那些界限 有限的生命。大自然最闪耀的时刻，恰恰是在她朴素、朴实的装束之下。 当她完全不受任何人工痕迹玷污时，便会散发出最耀眼的光芒。 装饰。

Thus if we enquire into the state of all dumb creatures, we shall find those fare best that are left to nature's conduct: as to instance in bees, what is more to be admired than the industry and contrivance of these little animals?

因此，如果我们探究所有不会说话的生物的状况，就会发现那些顺其自然的生物境况最好：例如蜜蜂，还有什么比这些小动物的勤劳和机敏更值得钦佩的呢？

What architect could ever form so curious a structure as they give a model of in their inimitable combs? What kingdom can be governed with better discipline than they exactly observe in their respective hives? While the horse, by turning a rebel to nature, and becoming a slave to man, undergoes the worst of tyranny: he is sometimes spurred on to battle so long till he draw his guts after him for trapping, and at last falls down, and bites the ground instead of grass; not to mention the penalty of his jaws being curbed, his tail docked, his back wrung, his sides spur-galled, his close imprisonment in a stable, his rapshin and fetters when he runs a grass, and a great many other plagues, which he might have avoided, if he had kept to that first station of freedom which nature placed him in. How much more desirable is the unconfined range of flies and birds, who living by instinct, would want nothing to complete their happiness, if some well-employed Domitian would not persecute the former, nor the sly fowler lay snares and gins for the entrapping of the other? And if young birds, before their unfledged wings can carry them from their nests, are caught, and pent up in a cage, for the being taught to sing, or whistle, all their new tunes make not half so sweet music as their wild notes, and natural melody: so much does that which is but rough-drawn by nature surpass and excel all the additional paint and varnish of art And we cannot sure but commend and admire that Pythagorean cock, which (as Lucian relates) had been successively a man, a woman, a prince, a subject, a fish, a horse, and a frog; after all his experience, he summed up his judgment in this censure, that man was the most wretched and deplorable of all creatures, all other patiently grazing within the enclosures of nature, while man only broke out, and strayed beyond those safer limits, which he was justly confined to. And Gryllus is to be adjudged wiser than the much-counselling Ulysses, in as much as when by the enchantment of Circe he had been turned into a hog, he would not lay down his swinishness, nor forsake his beloved sty, to run the peril of a hazardous voyage. For a farther confirmation whereof I have the authority of Homer, that captain of all poetry, who, as he gives to mankind in general, the epithet of wretched and unhappy, so he bestows in particular upon Ulysses the title of miserable, which he never attributes to Paris, Ajax, Achilles, or any other of the commanders; and that for this reason, because Ulysses was more crafty, cautious, and wise, than any of the rest.

哪位建筑师能设计出像它们那独一无二的蜂巢一样奇特的结构？哪位君主能比它们在各自的蜂巢中展现的更加严明的纪律？而马，背离自然，沦为人类的奴隶，遭受着最残酷的暴政：它有时被驱赶着战斗，直到筋疲力竭，最终倒地，啃咬着地面而不是青草；更遑论他所遭受的惩罚：下颚被割断、尾巴被剪掉、背部被扭伤、腹部被刺伤、被囚禁在马厩里、在草地上奔跑时被束缚和镣铐锁住，以及其他种种苦难——如果他能坚守自然赋予他的自由，这一切本都可以避免。那么，对于那些凭本能生存的苍蝇和飞鸟来说，自由自在的生活该是多么美好啊！如果那些勤劳的图密善人不去迫害苍蝇，狡猾的捕鸟人不去设下陷阱捕捉飞鸟，它们便能无所求地享受幸福生活。 如果幼鸟在羽翼尚未丰满、无法飞离巢穴之前，就被捕获并囚禁在笼中，被迫学习歌唱或吹口哨，那么它们所有新学的曲调，远不及它们野性的鸣叫和自然的旋律那般悦耳动听：自然界粗略勾勒出的景象，远胜过所有艺术的修饰和润色。我们不得不赞叹毕达哥拉斯的公鸡，正如卢奇安所言，它曾先后化身为人、女人、王子、臣民、鱼、马和青蛙；经历了这一切之后，它总结了自己的判断，谴责人类是所有生物中最悲惨、最可怜的，其他生物都在自然的庇护下安然栖息，而人类却挣脱束缚，游荡在那些本应限制它的安全边界之外。格里罗斯的智慧远胜于多嘴多舌的尤利西斯，即便他被喀耳刻施了魔法变成了一头猪，也不愿放弃猪的本性，舍弃心爱的猪圈，去冒险远航。这一点，我还有诗歌之王荷马的记载佐证。荷马用“不幸”一词来形容人类，而他却特意用“悲惨”来形容尤利西斯，从未用这个词来形容帕里斯、埃阿斯、阿喀琉斯或其他任何一位将领；原因就在于，尤利西斯比其他人都更加狡猾、谨慎和睿智。

As those therefore fall shortest of happiness that reach highest at wisdom, meeting with the greater repulse for soaring beyond the boundaries of their nature, and without remembering themselves to be but men, like the fallen angels, daring them to vie with Omnipotence, and giant-like scale heaven with the engines of their own brain; so are those most exalted in the road of bliss that degenerate nearest into brutes, and quietly divest themselves of all use and exercise of reason.

因此，那些在智慧上达到顶峰的人，反而最难获得幸福，因为他们超越了自身本性的界限，却又忘记了自己不过是凡人，就像堕落的天使一样，胆敢用自己的大脑去挑战全能的神明，去挑战浩瀚无垠的天堂；同样，那些在通往幸福的道路上达到最高境界的人，反而最接近堕落成野兽，悄然放弃了理性的一切运用。

And this we can prove by a familiar instance. As namely, can there be any one sort of men that enjoy themselves better than those which we call idiots, changelings, fools and naturals? It may perhaps sound harsh, but upon due consideration it will be found abundantly true, that these persons in all circumstances fare best, and live most comfortably; as first, they are void of all fear, which is a very great privilege to be exempted from; they are troubled with no remorse, nor pricks of conscience; they are not frighted with any bugbear stories of another world; they startle not at the fancied appearance of ghosts, or apparitions; they are not wracked with the dread of impending mischiefs, nor bandied with the hopes of any expected enjoyments: in short, they are unassaulted by all those legions of cares that war against the quiet of rational souls; they are ashamed of nothing, fear no man, banish the uneasiness of ambition, envy, and love; and to add the reversion of a future happiness to the enjoyment of a present one, they have no sin neither to answer for; divines unanimously maintaining, that a gross and unavoidable ignorance does not only extenuate and abate from the aggravation, but wholly expiate the guilt of any immorality.

我们可以通过一个熟悉的例子来证明这一点。也就是说，有没有哪类人比我们称之为白痴、骗子、傻瓜和天真的人更快乐呢？这听起来或许有些刺耳，但仔细想想就会发现，这些人无论在什么情况下都过得最好，最舒适；首先，他们没有任何恐惧，这是一种莫大的特权；他们没有悔恨，也没有良心的谴责；他们不会被任何关于另一个世界的恐怖故事吓到；他们不会被想象中的鬼魂或幻影吓到；他们不会被即将到来的灾祸的恐惧所折磨，也不会被任何预期的享乐所束缚：简而言之，他们不受所有那些扰乱理性灵魂平静的忧虑的侵扰；他们无所畏惧，不怕任何人，也摆脱了野心、嫉妒和爱情带来的不安；并且，将未来的幸福与现在的幸福结合起来，他们既没有罪过，也不需要为此负责；神学家们一致认为，严重的、不可避免的无知不仅可以减轻和减少不道德行为的严重性，而且可以完全消除不道德行为的罪责。

Come now then as many of you as challenge the respect of being accounted wise, ingenuously confess how many insurrections of rebellious thoughts, and pangs of a labouring mind, ye are perpetually thrown and tortured with; reckon up all those inconveniences that you are unavoidably subject to, and then tell me whether fools, by being exempted from all these embroilments, are not infinitely more free and happy than yourselves? Add to this, that fools do not barely laugh, and sing, and play the good-fellow alone to themselves: but as it is the nature of good to be communicative, so they impart their mirth to others, by making sport for the whole company they are at any time engaged in, as if providence purposely designed them for an antidote to melancholy: whereby they make all persons so fond of their society, that they are welcomed to all places, hugged, caressed, and defended, a liberty given them of saying or doing anything; so well beloved, that none dares to offer them the least injury; nay, the most ravenous beasts of prey will pass them by untouched, as if by instinct they were warned that such innocence ought to receive no hurt. Farther, their converse is so acceptable in the court of princes, that few kings will banquet, walk, or take any other diversion, without their attendance; nay, and had much rather have their company, than that of their gravest counsellors, whom they maintain more for fashion-sake than good-will; nor is it so strange that these fools should be preferred before graver politicians, since these last, by their harsh, sour advice, and ill-timing the truth, are fit only to put a prince out of the humour, while the others laugh, and talk, and joke, without any danger of disobliging.

那么，你们这些自诩聪明的人，请坦诚地告诉我，你们常常被多少叛逆的思想和辛劳的折磨所困扰；请细数你们无法避免的所有不便，然后告诉我，那些愚人因为免于所有这些烦恼，难道不比你们自由快乐得多吗？不仅如此，愚人并非只是独自欢笑歌唱，而是乐于分享，因为他们天性善良，所以他们会把快乐传递给他人，在任何时候都逗乐他们所处的群体，仿佛上帝特意让他们成为忧郁的解药：因此，他们让所有人都喜欢和他们在一起，无论去哪里都受到欢迎，被拥抱、被爱抚、被保护，被赋予了说任何话、做任何事的自由；他们如此受人爱戴，以至于无人敢对他们稍有伤害；就连最凶猛的猛兽也会毫发无损地从他们身边经过，仿佛本能地告诉它们，如此纯洁无辜的人不应受到伤害。此外，他们在君王的宫廷中如此受欢迎，以至于很少有国王在没有他们陪伴的情况下参加宴会、散步或进行任何其他娱乐活动；而且，国王们宁愿与他们作伴，也不愿与那些最严肃的顾问为伍，因为他们留着那些顾问更多是为了赶时髦而非出于善意；这些傻瓜比那些更严肃的政治家更受青睐也并不奇怪，因为后者只会用他们尖刻、酸涩的建议和不合时宜的真话惹恼君王，而其他人却可以谈笑风生，毫无顾忌地冒犯君王。

It is one farther very commendable property of fools, that they always speak the truth, than which there is nothing more noble and heroical. For so, though Plato relate it as a sentence of Alcibiades, that in the sea of drunkenness truth swims uppermost, and so wine is the only teller of truth, yet this character may more justly be assumed by me, as I can make good from the authority of Euripides, who lays down this as an axiom uwpa uwpos heyei. Children and fools always speak the truth. Whatever the fool has in his heart he betrays it in his face; or what is more notifying, discovers it by his words: while the wise man, as Euripides observes, carries a double tongue; the one to speak what may be said, the other what ought to be; the one what truth, the other what the time requires: whereby he can in a trice so alter his judgment, as to prove that to be now white, which he had just before swore to be black; like the satyr at his porridge, blowing hot and cold at the same breath; in his lips professing one thing, when in his heart he means another.

愚人还有一项非常值得称道的特质，那就是他们总是说真话，这世上再也没有比这更高尚、更英勇的品质了。柏拉图曾引用阿尔西比亚德斯的一句话，说在醉酒的海洋中，真理浮于水面，因此酒是唯一能揭示真理的酒。然而，我或许更有资格这样评价愚人，因为我可以从欧里庇得斯的权威中得到佐证，他将此奉为圭臬：孩童和愚人总是说真话。无论…… 愚人心中存有秘密，却在脸上显露出来；或者更甚者， 通知者，通过他的言语发现了这一点：而智者，正如欧里庇得斯所说 观察者，拥有双重口才；能够说出该说的话的人， 另一种是应然；一种是真理，另一种是时间。 要求：由此他可以瞬间改变判断，从而证明 他刚才还信誓旦旦地说自己是黑色的，现在却变成了白色；就像…… 萨提尔对着他的粥，一口气吹出冷热交替的气息；在他 嘴上说一套，心里却想另一套。

Furthermore, princes in their greatest splendour seem upon this account unhappy, in that they miss the advantage of being told the truth, and are shammed off by a parcel of insinuating courtiers, that acquit themselves as flatterers more than as friends. But some will perchance object, that princes do not love to hear the truth, and therefore wise men must be very cautious how they behave themselves before them, lest they should take too great a liberty in speaking what is true, rather than what is acceptable. This must be confessed, truth indeed is seldom palatable to the ears of kings; yet fools have so great a privilege as to have free leave, not only to speak bare truths, but the most bitter ones too; so as the same reproof, which had it come from the mouth of a wise man would have cost him his head, being blurted out by a fool, is not only pardoned, but well taken, and rewarded. For truth has naturally a mixture of pleasure, if it carry with it nothing of offence to the person whom it is applied to; and the happy knack of ordering it so is bestowed only on fools. 'Tis for the same reason that this sort of men are more fondly beloved by women, who like their tumbling them about, and playing with them, though never so boisterously; pretending to take that only in jest, which they would have to be meant in earnest, as that sex is very ingenious in palliating, and dissembling the bent of their wanton inclinations.

此外，即便君王权贵，似乎也因此感到不幸，因为他们错失了聆听真话的机会，反而被一群油嘴滑舌的朝臣所蒙蔽，这些人与其说是朋友，不如说是阿谀奉承之徒。但或许有人会反驳说，君王并不喜欢听真话，因此智者在他们面前必须谨言慎行，以免过于直言不讳，反而迎合他们的喜好。必须承认，真理的确很少能讨君王喜欢；然而，愚人却享有莫大的特权，不仅可以畅所欲言，甚至可以说出最尖刻的真话；同样的责备，如果出自智者之口，必将招致人头，但如果出自愚人之口，不仅会被原谅，还会得到宽恕和奖赏。真理本身就带有愉悦的成分，只要它不会冒犯接受它的人；而只有傻瓜才有这种巧妙把握真理的本领。也正因如此，这类男人更受女人喜爱，女人喜欢被他们逗弄、嬉戏，虽然绝不会那么粗鲁；她们假装只是在开玩笑，实际上却是认真的，因为女人非常擅长掩饰和掩饰她们放荡不羁的本性。

But to return. An additional happiness of these fools appears farther in this, that when they have run merrily on to their last stage of life, they neither find any fear nor feel any pain to die, but march contentedly to the other world, where their company sure must be as acceptable as it was here upon earth.

但归根结底，这些傻瓜的快乐似乎还在于此：当他们兴高采烈地奔向生命的终点时，他们既不惧怕死亡，也不感到痛苦，而是心满意足地走向另一个世界，在那里，他们的陪伴也必定会像在人间一样受欢迎。

Let us draw now a comparison between the condition of a fool and that of a wise man, and see how infinitely the one outweighs the other.

现在让我们比较一下愚人和智者的境况，看看前者与后者之间究竟存在多么巨大的差距。

Give me any instance then of a man as wise as you can fancy him possible to be, that has spent all his younger years in poring upon books, and trudging after learning, in the pursuit whereof he squanders away the pleasantest time of his life in watching, sweat, and fasting; and in his latter days he never tastes one mouthful of delight, but is always stingy, poor, dejected, melancholy, burthensome to himself, and unwelcome to others, pale, lean, thin-jawed, sickly, contracting by his sedentariness such hurtful distempers as bring him to an untimely death, like roses plucked before they shatter. Thus have you, the draught of a wise man's happiness, more the object of a commiserating pity, than of an ambitioning envy.

那么，请你举出一个你所能想象到的最睿智的人的例子，他年轻时埋头苦读，孜孜不倦地追求学问，将生命中最美好的时光挥霍在苦读、汗流浃背和禁食之中；到了晚年，他从未尝过一丝快乐，反而总是吝啬、贫穷、沮丧、忧郁，自责不已，不受欢迎，面色苍白，骨瘦如柴，下巴尖细，体弱多病，久坐不动的生活方式让他染上各种疾病，最终像玫瑰在凋零前被摘下一样，英年早逝。这样，你便能领略到智者的幸福，与其说是令人艳羡的对象，不如说是令人同情的对象。

But now again come the croaking Stoics, and tell me in mood and figure, that nothing is more miserable than the being mad: but the being a fool is the being mad, therefore there is nothing more miserable than the being a fool. Alas, this is but a fallacy, the discovery whereof solves the force of the whole syllogism. Well then, they argue subtlety, 'tis true; but as Socrates in Plato makes two Venuses and two Cupids, and shews how their actions and properties ought not to be confounded; so these disputants, if they had not been mad themselves, should have distinguished between a double madness in others: and there is certainly a great difference in the nature as well as in the degrees of them, and they are not both equally scandalous: for Horace seems to take delight in one sort, when he says:—

但现在那些聒噪的斯多葛派又来了，他们煞有介事地告诉我，没有什么比疯癫更痛苦的了；但愚昧本身就是疯癫，因此没有什么比愚昧更痛苦的了。唉，这不过是个谬论，一旦识破，整个三段论的效力也就荡然无存了。好吧，他们狡辩道，这话没错；但正如柏拉图笔下的苏格拉底将人分为两个维纳斯和两个丘比特，并指出他们的行为和属性不应混淆一样；这些争论者，如果他们自己不是疯子，也应该能够区分他人身上的双重疯狂：这两种疯狂在性质和程度上确实存在巨大差异，而且它们并非同样令人不齿：因为贺拉斯似乎对其中一种更感兴趣，他说：——

Does welcome frenzy make me thus mistake?

欢迎热潮会让我犯这样的错误吗？

And Plato in his Phaedon ranks the madness of poets, of prophets, and of lovers among those properties which conduce to a happy life. And Virgil, in the sixth AEneid, gives this epithet to his industrious AEneas:—

柏拉图在《斐多篇》中将诗人、先知和恋人的疯狂列为有助于幸福生活的特质之一。维吉尔在《埃涅阿斯纪》第六卷中，也用这个绰号来形容他笔下勤劳的埃涅阿斯：

If you will proceed to these your mad attempts.

如果你执意进行这些疯狂的尝试。

And indeed there is a two-fold sort of madness; the one that which the furies bring from hell; those that are herewith possessed are hurried on to wars and contentions, by an inexhaustible thirst of power and riches, inflamed to some infamous and unlawful lust, enraged to act the parricide, seduced to become guilty of incest, sacrilege, or some other of those crimson-dyed crimes; or, finally, to be so pricked in conscience as to be lashed and stung with the whips and snakes of grief and remorse. But there is another sort of madness that proceeds from Folly, so far from being any way injurious or distasteful that it is thoroughly good and desirable; and this happens when by a harmless mistake in the judgment of things the mind is freed from those cares which would otherwise gratingly afflict it, and smoothed over with a content and satisfaction it could not under other circumstances so happily enjoy. And this is that comfortable apathy or insensibleness which Cicero, in an epistle to his friend Atticus, wishes himself master of, that he might the less take to heart those insufferable outrages committed by the tyrannizing triumvirate, Lepidus, Antonius, and Augustus. That Grecian likewise had a happy time of it, who was so frantic as to sit a whole day in the empty theatre laughing, shouting, and clapping his hands, as if he had really seen some pathetic tragedy acted to the life, when indeed all was no more than the strength of imagination, and the efforts of delusion, while in all other respects the same person behaved himself very discreetly was,

的确，疯狂有两种：一种是地狱的复仇女神带来的；被这种疯狂所支配的人，会被永无止境的权力与财富的渴望驱使，投身于战争和纷争，被某种卑鄙非法的欲望所点燃，被激怒去弑父，被诱惑犯下乱伦、亵渎神明或其他血淋淋的罪行；或者，最终，被良心的鞭笞折磨，遭受悲伤和悔恨的鞭笞。但还有另一种疯狂，源于愚昧，它非但不有害或令人厌恶，反而完全是有益且可取的；当一个人因对事物判断上的无伤大雅的错误而摆脱了那些原本会令他烦躁不安的忧虑时，这种现象就会发生，并使他的心灵得到一种在其他情况下无法如此轻易享受到的满足和愉悦。西塞罗在写给朋友阿提库斯的信中，渴望拥有这种舒适的冷漠或麻木，以便他能少地在意暴君三巨头——雷必达、安东尼和奥古斯都——犯下的那些令人无法忍受的暴行。那位希腊人也同样享受着这种愉悦，他疯狂地坐在空荡荡的剧院里，整天大笑、呐喊、拍手，仿佛真的看到了一出感人至深的悲剧，而实际上这一切都不过是想象力的产物和错觉的产物，尽管在其他方面，这个人表现得非常谨慎。

Sweet to his friends, to his wife, obliging, kind,

And so averse from a revengeful mind,

That had his men unsealed his bottled wine,

He would not fret, nor doggedly repine.

对朋友和妻子都很和蔼可亲，乐于助人，心地善良。

因此，他厌恶报复的念头。

他的手下就打开了他那瓶酒的封口。

他既不会烦恼，也不会执拗地抱怨。

And when by a course of physic he was recovered from this frenzy, he looked upon his cure so far from a kindness, that he thus reasons the case with his friends:

当他通过药物治疗从这种狂躁状态中恢复过来后，他并不认为这种治疗是一种恩惠，而是这样向他的朋友们解释这件事：

This remedy, my friends, is worse i' th' main

Than the disease, the cure augments the pain;

My only hope is a relapse again,

朋友们，这种疗法在主要方面更糟糕。

治疗反而会加剧疾病本身带来的痛苦；

我唯一的希望就是再次复发。

And certainly they were the more mad of the two who endeavoured to bereave him of so pleasing a delirium, and recall all the aches of his head by dispelling the mists of his brain.

当然，他们俩比他更疯狂，他们试图剥夺他如此令人愉悦的迷醉状态，并通过驱散他脑海中的迷雾来唤起他所有的头痛。

I have not yet determined whether it be proper to include all the defects of sense and understanding under the common genius of madness. For if anyone be so short-sighted as to take a mule for an ass, or so shallowpated as to admire a paltry ballad for an elegant poem, he is not thereupon immediately censured as mad. But if anyone let not only his senses but his judgment be imposed upon in the most ordinary common concerns, he shall come under the scandal of being thought next door to a madman. As suppose any one should hear an ass bray, and should take it for ravishing music; or if any one, born a beggar, should fancy himself as great as a prince, or the like. But this sort of madness, if (as is most usual) it be accompanied with pleasure, brings a great satisfaction both to those who are possessed with it themselves, and those who deride it in others, though they are not both equally frantic. And this species of madness is of larger extent than the world commonly imagines. Thus the whole tribe of madmen make sport among themselves, while one laughs at another; he that is more mad many times jeering him that is less so. But indeed the greater each man's madness is, the greater is his happiness, if it be but such a sort as proceeds from an excess of folly, which is so epidemical a distemper that it is hard to find any one man so uninfected as not to have sometimes a fit or two of some sort of frenzy. There is only this difference between the several patients, he that shall take a broom-stick for a strait-bodied woman is without more ado sentenced for a madman, because this is so strange a blunder as very seldom happens; whereas he whose wife is a common jilt, that keeps a warehouse free for all customers, and yet swears she is as chaste as an untouched virgin, and hugs himself in his contented mistake, is scarce taken notice of, because he fares no worse than a great many more of his good-natured neighbours. Among these are to be ranked such as take an immoderate delight in hunting, and think no music comparable to the sounding of horns and the yelping of beagles; and were they to take physic, would not question to think the most sovereign virtues to be in the album Graecum of a dog's, turd. When they have run down their game, what strange pleasure they take in cutting of it up! Cows and sheep may be slaughtered by common butchers, but what is killed in hunting must be broke up by none under a gentleman, who shall throw down his hat, fall devoutly on his knees, and drawing out a slashing hanger (for a common knife is not good enough), after several ceremonies shall dissect all the parts as artificially as the best skilled anatomist, while all that stand round shall look very intently, and seem to be mightily surprised with the novelty, though they have seen the same an hundred times before; and he that can but dip his finger, and taste of the blood, shall think his own bettered by it: and though the constant feeding on such diet does but assimilate them to the nature of those beasts they eat of, yet they will swear that venison is meat for princes, and that their living upon it makes them as great as emperors.

我尚未确定是否应该将所有感官和理解力的缺陷都归入疯狂这一普遍范畴。因为如果有人目光短浅到把骡子当驴，或者肤浅到把一首拙劣的民谣当作优美的诗歌来欣赏，他并不会立刻被斥为疯子。但是，如果有人在最​​普通的日常琐事中，不仅感官，连判断力也受到影响，他就会被视为与疯子无异，蒙受耻辱。这就好比有人听到驴叫，却把它当作美妙的音乐；或者有人生来就是乞丐，却自以为是王子，等等。但是，这种疯狂，如果（通常情况下）伴随着愉悦感，就会给身患此病的人和嘲笑他人的人带来极大的满足感，尽管他们并非都同样疯狂。而且，这种疯狂的普遍程度远超世人的想象。于是，这群疯子互相取乐，彼此嘲笑；疯得越厉害的人，往往越是讥讽那些没那么疯的人。但事实上，一个人越是疯狂，就越是快乐，只要这种疯狂源于极度的愚昧。这种愚昧如同瘟疫般蔓延，几乎找不到一个完全不受感染的人，偶尔也会发作一两次某种狂乱。 几个病人之间唯一的区别在于：如果有人把扫帚柄当成身材端庄的女人，那他立刻就会被当成疯子判刑，因为这种错误实在太罕见了；而如果有人娶了个放荡的女人，却把仓库空出来供所有顾客使用，还信誓旦旦地说她贞洁如初，并沉浸在自己弄巧成拙的幻想中，那他却几乎没人注意，因为他的境遇并不比许多善良的邻居更糟。这些人中就包括那些过度沉迷于狩猎，认为号角声和猎犬的吠叫声是世间最美妙的音乐；如果他们服用药物，恐怕会毫不犹豫地认为最崇高的美德都藏在希腊文的诗集里。 狗屎。当他们猎杀完猎物后，会感到多么奇怪的快乐。 他们负责切割！牛羊可能会被普通人宰杀。 屠夫，但狩猎中杀死的动物不得由任何人分割。 这位绅士，将脱帽致敬，虔诚地跪倒在地， 画出一把锋利的衣架（因为普通的刀不够好用）， 经过数次仪式后，将尽可能人工地解剖所有部分。 最优秀的解剖学家，而所有围观的人看起来都会非常…… 他们全神贯注地看着，似乎对这种新奇事物感到非常惊讶，尽管他们 这样的事我以前见过一百遍了；而他，只要稍微用力一试…… 手指沾了血，尝了尝血的味道，就会觉得自己的血更好了； 然而，长期食用这种食物只会将它们同化。 他们明明知道所吃动物的本性，却仍然信誓旦旦地说鹿肉是 王子们享用的肉食，以及他们以此为生的生活方式，使他们变得如此伟大。 皇帝们。

Near a kin to these are such as take a great fancy for building: they raise up, pull down, begin anew, alter the model, and never rest till they run themselves out of their whole estate, taking up such a compass for buildings, till they leave themselves not one foot of land to live upon, nor one poor cottage to shelter themselves from cold and hunger: and yet all the while are mighty proud of their contrivances, and sing a sweet requiem to their own happiness.

与这些人相近的，是那些酷爱建造的人：他们兴建、拆毁、重建、改造，永不停歇，直到耗尽所有家产，以如此庞大的规模建造房屋，以至于自己连一寸土地都无法居住，甚至连一间简陋的小屋都无法遮风挡雨。然而，他们却始终对自己的杰作引以为傲，并吟唱着甜美的安魂曲 。 为了他们自己的幸福。

To these are to be added those plodding virtuosos, that plunder the most inward recesses of nature for the pillage of a new invention, and rake over sea and land for the turning up some hitherto latent mystery; and are so continually tickled with the hopes of success, that they spare for no cost nor pains, but trudge on, and upon a defeat in one attempt, courageously tack about to another, and fall upon new experiments, never giving over till they have calcined their whole estate to ashes, and have not money enough left unmelted to purchase one crucible or limbeck. And yet after all, they are not so much discouraged, but that they dream fine things still, and animate others what they can to the like undertakings; nay, when their hopes come to the last gasp, after all their disappointments, they have yet one salvo for their credit, that:—

此外，还要加上那些孜孜不倦的工匠大师，他们为了掠夺新的发明，深入自然界最隐秘的角落；他们为了揭开某些此前隐藏的奥秘，不惜一切代价，跋山涉水，遍寻海洋和陆地；他们始终怀揣着成功的希望，不计成本，不惜一切代价，不断前行；即使一次尝试失败，他们也勇敢地转向另一次尝试，投入新的实验，直到耗尽所有家产，甚至连买一个坩埚或炼铁炉的钱都没有，才肯罢休。然而，即便如此，他们也并未气馁，而是继续怀揣着美好的梦想，并尽力激励他人投身于类似的事业；甚至，当他们的希望最终破灭，经历了所有的失望之后，他们仍然有一项值得称道的成就 ：

In great exploits our bare attempts suffice.

伟大的壮举，我们微薄的尝试就足够了。

And so inveigh against the shortness of their life, which allows them not time enough to bring their designs to maturity and perfection.

因此，他们痛斥生命短暂，没有足够的时间将他们的设计完善到成熟和完美。

Whether dice-players may be so favourably dealt with as to be admitted among the rest is scarce yet resolved upon: but sure it is hugely vain and ridiculous, when we see some persons so devoutly addicted to this diversion, that at the first rattle of the box their heart shakes within them, and keeps consort with the motion of the dice: they are egg'd on so long with the hopes of always winning, till at last, in a literal sense, they have thrown away their whole estate, and made shipwreck of all they have, scarce escaping to shore with their own clothes to their backs; thinking it in the meanwhile a great piece of religion to be just in the payment of their stakes, and will cheat any creditor sooner than him who trusts them in play: and that poring old men, that cannot tell their cast without the help of spectacles, should be sweating at the same sport; nay, that such decrepit blades, as by the gout have lost the use of their fingers, should look over, and hire others to throw for them. This indeed is prodigiously extravagant; but the consequence of it ends so oft in downright madness, that it seems rather to belong to the furies than to folly.

掷骰子玩家是否应该受到优待，被允许与其他玩家一同参与游戏，目前尚无定论；但可以肯定的是，当我们看到有些人如此虔诚地沉迷于这种消遣时，真是既虚荣又可笑。他们一听到骰子盒响起，心跳就加速，随着骰子的转动而颤抖。他们被不断灌输着必胜的希望，最终，从字面上讲，他们输光了所有家产，倾家荡产，几乎身无分文地逃到岸边；与此同时，他们却认为按时支付赌注是件大事，宁愿欺骗任何债主，也不愿欺骗那些信任他们一起赌博的人。而那些不戴眼镜就看不懂骰子点数的老人，竟然也热衷于这种游戏，真是令人匪夷所思。不，更何况是那些因痛风而失去手指功能的衰老之人，竟然还要雇人替他们投掷。这的确荒唐至极；但其后果往往是彻底的疯狂，以至于这与其说是愚蠢，不如说是魔鬼的行径。

The next to be placed among the regiment of fools are such as make a trade of telling or inquiring after incredible stories of miracles and prodigies: never doubting that a lie will choke them, they will muster up a thousand several strange relations of spirits, ghosts, apparitions, raising of the devil, and such like bugbears of superstition, which the farther they are from being probably true, the more greedily they are swallowed, and the more devoudy believed. And these absurdities do not only bring an empty pleasure, and cheap divertisement, but they are a good trade, and procure a comfortable income to such priests and friars as by this craft get their gain. To these again are nearly related such others as attribute strange virtues to the shrines and images of saints and martyrs, and so would make their credulous proselytes believe, that if they pay their devotion to St. Christopher in the morning, they shall be guarded and secured the day following from all dangers and misfortunes: if soldiers, when they first take arms, shall come and mumble over such a set prayer before the picture of St. Barbara, they shall return safe from all engagements: or if any pray to Erasmus on such particular holidays, with the ceremony of wax candles, and other fopperies, he shall in a short time be rewarded with a plentiful increase of wealth and riches. The Christians have now their gigantic St. George, as well as the pagans had their Hercules; they paint the saint on horseback, and drawing the horse in splendid trappings, very gloriously accoutred, they scarce refrain in a literal sense from worshipping the very beast. What shall I say of such as cry up and maintain the cheat of pardons and indulgences? that by these compute the time of each soul's residence in purgatory, and assign them a longer or shorter continuance, according as they purchase more or fewer of these paltry pardons, and saleable exemptions? Or what can be said bad enough of others, who pretend that by the force of such magical charms, or by the fumbling over their beads in the rehearsal of such and such petitions (which some religious impostors invented, either for diversion, or what is more likely for advantage), they shall procure riches, honour, pleasure, health, long life, a lusty old age, nay, after death a sitting at the right hand of our Saviour in His kingdom; though as to this last part of their happiness, they care not how long it be deferred, having scarce any appetite toward a tasting the joys of heaven, till they are surfeited, glutted with, and can no longer relish their enjoyments on earth. By this easy way of purchasing pardons, any notorious highwayman, any plundering soldier, or any bribe-taking judge, shall disburse some part of their unjust gains, and so think all their grossest impieties sufficiently atoned for; so many perjuries, lusts, drunkenness, quarrels, bloodsheds, cheats, treacheries, and all sorts of debaucheries, shall all be, as it were, struck a bargain for, and such a contract made, as if they had paid off all arrears, and might now begin upon a new score.

接下来要归入愚人行列的，是那些以讲述或打探匪夷所思的神迹奇事为生的人：他们从不怀疑谎言会让他们哑口无言，于是编造出成千上万个关于鬼魂、幽灵、显灵、召唤魔鬼以及其他迷信怪谈的离奇故事。这些故事越是荒诞不经，人们就越是贪婪地接受，越是深信不疑。这些荒谬之事不仅带来空虚的快乐和廉价的消遣，而且还是一项有利可图的生意，为那些靠此为生的神父和修士们带来了丰厚的收入。与此类似的，还有一些人将奇异的神力赋予圣人和殉道者的神龛和画像，并以此蛊惑他们轻信的皈依者，让他们相信，如果早上向圣克里斯托弗祈祷，第二天就能免受一切危险和不幸；如果士兵们在初次拿起武器时，在圣芭芭拉的画像前喃喃念诵一段固定的祷文，就能平安归来；或者，如果有人在特定的节日里，以蜡烛和其他繁文缛节的形式向伊拉斯谟祈祷，不久就能获得丰厚的财富。如今，基督徒拥有了他们巨大的圣乔治像，正如异教徒拥有他们的赫拉克勒斯一样；他们将圣人描绘在马背上，并把马匹装饰得华丽无比，他们几乎是在字面意义上崇拜这匹骏马。对于那些叫嚣着要骗取赦免和特赦的人，我该如何评价他们呢？ 难道要以此来计算每个灵魂在炼狱中停留的时间，并根据他们购买多少微不足道的赦免和可出售的豁免权，来决定他们停留的时间长短吗？或者，那些妄图凭借魔法咒语的力量，或是通过念诵某些祈祷文（一些宗教骗子为了消遣，或者更有可能是为了谋取私利而编造出来的），就能获得财富、荣誉、快乐、健康、长寿、安享晚年，甚至死后还能坐在救世主天国的右边的人，又该如何形容呢？然而，对于这最后的幸福，他们却毫不在意要等多久，因为他们对品尝天堂的喜乐几乎没有任何兴趣，直到他们吃饱喝足，再也无法享受尘世的快乐为止。通过这种购买赦免的简便方法，任何臭名昭著的拦路强盗、任何劫掠成性的士兵或任何受贿的法官，只要拿出一部分不义之财，就会认为自己所有的滔天罪行都得到了充分的赎罪；如此多的伪证、淫欲、酗酒、争吵、流血、欺诈、背信弃义和各种放荡行为，都仿佛被一并赎回，并签订了契约，就好像他们已经偿还了所有欠款，现在可以开始新的犯罪了。

And what can be more ridiculous, than for some others to be confident of going to heaven by repeating daily those seven verses out of the Psalms, which the devil taught St. Bernard, thinking thereby to have put a trick upon him, but that he was over-reached in his cunning.

还有什么比这更荒谬的呢？有些人竟然自信地认为，只要每天重复《诗篇》中的那七节经文就能上天堂。魔鬼教给圣伯纳德的这七节经文，以为这样就能戏弄他，结果却弄巧成拙。

Several of these fooleries, which are so gross and absurd, as I myself am even ashamed to own, are practised and admired, not only by the vulgar, but by such proficients in religion as one might well expect should have more wit.

这些愚蠢的行为有好几件，它们如此粗俗荒谬，连我自己都羞于承认，但它们不仅被庸俗之人所实践和欣赏，甚至也被那些人们理应更有智慧的宗教专家所实践和欣赏。

From the same principles of folly proceeds the custom of each country's challenging their particular guardian-saint; nay, each saint has his distinct office allotted to him, and is accordingly addressed to upon the respective occasions: as one for the tooth-ache, a second to grant an easy delivery in child-birth, a third to help persons to lost goods, another to protect seamen in a long voyage, a fifth to guard the farmer's cows and sheep, and so on; for to rehearse all instances would be extremely tedious.

各国挑战各自守护圣人的习俗，也是出于同样的愚昧；事实上，每个圣人都有其独特的职责，人们会在不同的场合向他祈祷：有的祈求牙痛，有的祈求分娩顺利，有的帮助人们找回丢失的物品，有的保护远航的水手，有的守护农夫的牛羊等等；因为要一一列举所有例子，实在太繁琐了。

There are some more catholic saints petitioned to upon all occasions, as more especially the Virgin Mary, whose blind devotees think it manners now to place the mother before the Son.

还有一些天主教圣人，人们在各种场合都会向他们祈求，尤其是圣母玛利亚，她的盲目信徒认为现在把母亲放在儿子之前是合乎礼仪的。

And of all the prayers and intercessions that are made to these respective saints the substance of them is no more than downright Folly. Among all the trophies that for tokens of gratitude are hung upon the walls and ceilings of churches, you shall find no relics presented as a memorandum of any that were ever cured of Folly, or had been made one dram the wiser. One perhaps after shipwreck got safe to shore; another recovered when he had been run through by an enemy; one, when all his fellow-soldiers were killed upon the spot, as cunningly perhaps as cowardly, made his escape from the field; another, while he was a hanging, the rope broke, and so he saved his neck, and renewed his licence for practising his old trade of thieving; another broke gaol, and got loose; a patient, against his physician's will, recovered of a dangerous fever; another drank poison, which putting him into a violent looseness, did his body more good than hurt, to the great grief of his wife, who hoped upon this occasion to have become a joyful widow; another had his waggon overturned, and yet none of his horses lamed; another had caught a grievous fall, and yet recovered from the bruise; another had been tampering with his neighbour's wife, and escaped very narrowly from being caught by the enraged cuckold in the very act. After all these acknowledgments of escapes from such singular dangers, there is none (as I have before intimated) that return thanks for being freed from Folly; Folly being so sweet and luscious, that it is rather sued for as a happiness, than deprecated as a punishment But why should I launch out into so wide a sea of superstitions?

所有这些向圣徒所作的祈祷和代祷，其实质不过是彻头彻尾的愚蠢。在教堂墙壁和天花板上悬挂的众多感恩的纪念品中，你找不到任何一件是用来纪念那些曾经摆脱愚蠢或变得更加明智的人的遗物。也许有人在遭遇海难后安全上岸；有人被敌人刺穿后康复；有人在所有战友当场阵亡后，或许既狡猾又懦弱地逃离了战场；有人在绞刑时，绳索断裂，因此保住了性命，并重新获得了从事盗窃的执照；有人越狱逃脱；一个病人违背医生的意愿，从一场危及生命的疾病中康复；另一个人喝了毒药，毒药使他神志不清，但对他的身体却利大于弊，这令他的妻子非常伤心，她原本希望借此机会成为一个快乐的寡妇；另一个人的马车翻了，但他的马匹却毫发无损；还有一个人摔得很重，却只受了点轻伤就痊愈了；还有一个人与邻居的妻子有染，险些被愤怒的丈夫当场抓获。在列举了所有这些从奇异危险中逃脱的例子之后，（正如我之前暗示的）没有人会感谢自己摆脱了愚昧；愚昧如此甜蜜诱人，以至于人们反而把它当作一种幸福来追求，而不是把它当作一种惩罚来贬低。但我为什么要深入探讨如此浩瀚的迷信呢？

Had I as many tongues as Argus eyes, Briareus hands, they all would not suffice Folly in all her shapes t' epitomise.

即使我拥有像阿尔戈斯的眼睛、布里阿瑞俄斯的手那样多的舌头，也无法概括愚昧的各种形态。

Almost all Christians being wretchedly enslaved to blindness and ignorance, which the priests are so far from preventing or removing, that they blacken the darkness, and promote the delusion; wisely foreseeing that the people (like cows, which never give down their milk so well as when they are gently stroked), would part with less if they knew more, their bounty proceeding only from a mistake of charity. Now if any grave wise man should stand up, and unseasonably speak the truth, telling every one that a pious life is the only way of securing a happy death; that the best title to a pardon of our sins is purchased by a hearty abhorrence of our guilt, and sincere resolutions of amendment; that the best devotion which can be paid to any saints is to imitate them in their exemplary life: if he should proceed thus to inform them of their several mistakes, there would be quite another estimate put upon tears, watchings, masses, fastings, and other severities, which before were so much prized, as persons will now be vexed to lose that satisfaction they formerly found in them.

几乎所有基督徒都可悲地被盲目和无知所奴役，而神父们非但没有阻止或消除这种状况，反而使黑暗更加浓重，助长了这种错觉；他们明智地预见到，人们（就像奶牛一样，只有在被温柔抚摸时才会产奶）如果了解更多，就会减少捐赠，他们的慷慨只是出于一种错误的慈善之心。现在，如果哪位严肃的智者站出来，不合时宜地讲述真相，告诉每个人，虔诚的生活是获得善终的唯一途径；获得罪赦的最佳途径是发自内心地憎恶自己的罪恶，并真诚地决心改过自新；对任何圣徒所能给予的最好敬意就是效仿他们的榜样生活：如果他继续这样告知他们所犯的各种错误，那么眼泪、守夜、弥撒、斋戒和其他严苛的修行方式的价值就会完全不同，因为人们现在会因为失去以前从中获得的满足感而感到恼怒。

In the same predicament of fools are to be ranked such, as while they are yet living, and in good health, take so great a care how they shall be buried when they die, that they solemnly appoint how many torches, how many escutcheons, how many gloves to be given, and how many mourners they will have at their funeral; as if they thought they themselves in their coffins could be sensible of what respect was paid to their corpse; or as if they doubted they should rest a whit the less quiet in the grave if they were with less state and pomp interred.

那些活着身体健康时，却如此在意自己死后如何安葬的人，也同样愚蠢。他们郑重其事地决定葬礼上要摆放多少火炬、多少盾牌、赠送多少手套、邀请多少哀悼者，仿佛他们认为自己躺在棺材里还能感受到人们对他们遗体的尊重，或者仿佛他们怀疑，如果葬礼不够隆重隆重，自己死后在坟墓里就不会安息。

Now though I am in so great haste, as I would not willingly be stopped or detained, yet I cannot pass by without bestowing some remarks upon another sort of fools; who, though their first descent was perhaps no better than from a tapster or tinker, yet highly value themselves upon their birth and parentage. One fetches his pedigree from AEneas, another from Brute, a third from king Arthur: they hang up their ancestors' worm-eaten pictures as records of antiquity, and keep a long list of their predecessors, with an account of all their offices and tides, while they themselves are but transcripts of their forefathers' dumb statues, and degenerate even into those very beasts which they carry in their coat of arms as ensigns of their nobility: and yet by a strong presumption of their birth and quality, they live not only the most pleasant and unconcerned themselves, but there are not wanting others too who cry up these brutes almost equal to the gods. But why should I dwell upon one or two instances of Folly, when there are so many of like nature. Conceitedness and self-love making many by strength of Fancy believe themselves happy, when otherwise they are really wretched and despicable. Thus the most ape-faced, ugliest fellow in the whole town, shall think himself a mirror of beauty: another shall be so proud of his parts, that if he can but mark out a triangle with a pair of compasses, he thinks he has mastered all the difficulties of geometry, and could outdo Euclid himself. A third shall admire himself for a ravishing musician, though he have no more skill in the handling of any instrument than a pig playing on the organs: and another that rattles in the throat as hoarse as a cock crows, shall be proud of his voice, and think he sings like a nightingale.

虽然我行色匆匆，不愿受阻，但还是忍不住要对另一类愚人说几句。他们或许出身卑微，不过是些酒保或补锅匠，却对自己的出身和家世无比珍视。有人说自己是埃涅阿斯的后裔，有人说是布鲁图斯的后裔，还有人说是亚瑟王的后裔。他们把祖先被虫蛀的画像挂起来，当作历史的见证，还详细记录着先辈的功绩和事迹。而他们自己，不过是祖先哑巴雕像的复制品，甚至堕落成了他们纹章上用来象征高贵身份的那些野兽。然而，他们却凭借着对自身出身和地位的盲目崇拜，不仅过着无忧无虑、悠然自得的生活，而且还有不少人把这些畜生奉若神明。但我为何要纠结于一两个愚蠢的例子，同类之多，岂不更多？自负和自恋使许多人凭借幻想的力量误以为自己幸福，而实际上他们却可悲又卑鄙。例如，全城最丑陋、长相最丑陋的人，会自认为美若天仙；另一个人会对自己引以为傲，只要能用圆规画出一个三角形，就认为自己已经掌握了几何学的所有难点，甚至能胜过欧几里得；第三个人会自诩为一位技艺精湛的音乐家，尽管他演奏乐器的技巧还不如猪弹管风琴；还有一个人嗓子嘶哑得像公鸡啼鸣，却会为自己的嗓音感到骄傲，认为自己能唱出夜莺般的歌声。

There is another very pleasant sort of madness, whereby persons assume to themselves whatever of accomplishment they discern in others. Thus the happy rich churl in Seneca, who had so short a memory, as he could not tell the least story without a servant standing by to prompt him, and was at the same time so weak that he could scarce go upright, yet he thought he might adventure to accept a challenge to a duel, because he kept at home some lusty, sturdy fellows, whose strength he relied upon instead of his own.

还有一种非常令人愉悦的疯狂，在这种疯狂中，人们会把自己在别人身上看到的成就都投射到自己身上。塞内卡笔下那个快乐的富翁就是如此，他记忆力极差，没有仆人提示，他连最简单的故事都讲不出来；同时，他身体虚弱，几乎无法直立行走。然而，他却认为自己可以冒险接受决斗的挑战，因为他家里养着几个身强力壮的壮汉，他可以依靠他们的力量，而不是依靠自己的力量。

It is almost needless to insist upon the several professors of arts and sciences, who are all so egregiously conceited, that they would sooner give up their title to an estate in lands, than part with the reversion of their wits: among these, more especially stage-players, musicians, orators, and poets, each of which, the more of duncery they have, and the more of pride, the greater is their ambition: and how notoriously soever dull they be, they meet with their admirers; nay, the more silly they are the higher they are extolled; Folly (as we have before intimated) never failing of respect and esteem. If therefore every one, the more ignorant he is, the greater satisfaction he is to himself, and the more commended by others, to what purpose is it to sweat and toil in the pursuit of true learning, which shall cost so many gripes and pangs of the brain to acquire, and when obtained, shall only make the laborious student more uneasy to himself, and less acceptable to others?

几乎无需赘述那些文理科教授们有多么自负，他们宁愿放弃土地所有权，也不愿放弃自己的才智；其中，尤其是一些舞台演员、音乐家、演说家和诗人，他们越是愚钝，越是骄傲，野心就越大；无论他们多么愚钝，总能找到仰慕者；甚至越是愚蠢，越是受人追捧；愚蠢（正如我们之前提到的）总是能赢得尊重和敬仰。因此，如果一个人越无知，就越能自我满足，越能得到他人的称赞，那么，为了追求真正的知识而汗流浃背、苦苦钻研又有什么意义呢？真正的知识需要付出大量的脑力劳动和痛苦才能获得，而获得之后，只会让勤奋的学生更加不安，也更不被他人接受。

As nature in her dispensation of conceited-ness has dealt with private persons, so has she given a particular smatch of self-love to each country and nation. Upon this account it is that the English challenge the prerogative of having the most handsome women, of the being most accomplished in the skill of music, and of keeping the best tables: the Scotch brag of their gentility, and pretend the genius of their native soil inclines them to be good disputants: the French think themselves remarkable for complaisance and good breeding: the Sorbonists of Paris pretend before any others to have made the greatest proficiency in polemic divinity: the Italians value themselves for learning and eloquence; and, like the Grecians of old, account all the world barbarians in respect of themselves; to which piece of vanity the inhabitants of Rome are more especially addicted, pretending themselves to be owners of all those heroic virtues, which their city so many ages since was deservedly famous for. The Venetians stand upon their birth and pedigree. The Grecians pride themselves in having been the first inventors of most arts, and in their country being famed for the product of so many eminent philosophers. The Turks, and all the other refuse of Mahometism, pretend they profess the only true religion, and laugh at all Christians for superstitious, narrow-souled fools. The Jews to this day expect their Messias as devoudy as they believe in their first prophet Moses. The Spaniards challenge the repute of being accounted good soldiers. And the Germans are noted for their tall, proper stature, and for their skill in magick. But not to mention any more, I suppose you are already convinced how great an improvement and addition to the happiness of human life is occasioned by self-love: next step to which is flattery; for as self-love is nothing but the coaxing up of ourselves, so the same currying and humouring of others is termed flattery.

自然赋予每个人一种自负的倾向，也同样赋予每个国家和民族一种特殊的自恋。正因如此，英国人自诩拥有最美丽的女人、最精通音乐、最能烹制佳肴；苏格兰人自诩温文尔雅，并声称他们天生擅长辩论；法国人自认为温文尔雅、举止得体；巴黎的索邦学院学生自诩在辩论神学方面技艺超群；意大利人以学识和口才自负，如同古希腊人一样，视世人皆为蛮夷；罗马人尤其沉迷于这种虚荣心，自诩拥有罗马城自古以来闻名遐迩的所有英雄美德。威尼斯人则以他们的出身和血统为傲。希腊人以自己是大多数技艺的发明者而自豪，也以本国孕育了众多杰出的哲学家而闻名。土耳其人以及所有其他背弃伊斯兰教的人，都自诩信奉唯一真正的宗教，并嘲笑所有基督徒都是迷信、心胸狭隘的傻瓜。犹太人至今仍像他们信仰第一位先知摩西那样，对他们的弥赛亚抱有贪婪的期待。西班牙人质疑自己作为优秀士兵的声誉。而德国人则以高大挺拔的身材和精湛的魔法技艺而闻名。 但无需赘言，我想你已经确信自爱能给人类生活带来多么大的改善和幸福：下一步就是奉承；因为自爱不过是自我讨好，所以对别人的奉承和讨好就叫做奉承。

Flattery, it is true, is now looked upon as a scandalous name, but it is by such only as mind words more than things. They are prejudiced against it upon this account, because they suppose it justles out all truth and sincerity? whereas indeed its property is quite contrary, as appears from the examples of several brute creatures. What is more fawning than a spaniel?

诚然，如今奉承被视为一种不雅之词，但这仅仅是那些只注重言辞而非实物的人的看法。他们因此对奉承抱有偏见，认为它会抹杀一切真诚和坦率。然而，事实恰恰相反，从一些动物的例子就能看出这一点。还有什么比一只西班牙猎犬更谄媚的呢？

And yet what is more faithful to his master? What is more fond and loving than a tame squirrel? And yet what is more sporting and inoffensive? This little frisking creature is kept up in a cage to play withal, while lions, tigers, leopards, and such other savage emblems of rapine and cruelty are shewn only for state and rarity, and otherwise yield no pleasure to their respective keepers.

然而，还有什么比它更忠于主人呢？还有什么比一只驯养的松鼠更亲切可爱呢？还有什么比它更活泼好动、更温顺无害呢？这只活泼的小家伙被养在笼子里玩耍，而狮子、老虎、豹子以及其他象征着掠夺和残暴的凶猛动物，仅仅因为其稀有性而被展示，除此之外，它们无法给饲养者带来任何乐趣。

There is indeed a pernicious destructive sort of flattery wherewith rookers and sharks work their several ends upon such as they can make a prey of, by decoying them into traps and snares beyond recovery: but that which is the effect of folly is of a much different nature; it proceeds from a softness of spirit, and a flexibleness of good humour, and comes far nearer to virtue than that other extreme of friendship, namely, a stiff, sour, dogged moroseness: it refreshes our minds when tired, enlivens them when melancholy, reinforces them when languishing, invigorates them when heavy, recovers them when sick, and pacifies them when rebellious: it puts us in a method how to procure friends, and how to keep them; it entices children to swallow the bitter rudiments of learning; it gives a new ferment to the almost stagnated souls of old men; it both reproves and instructs principles without offence under the mask of commendation: in short, it makes every man fond and indulgent of himself, which is indeed no small part of each man's happiness, and at the same time renders him obliging and complaisant in all company, where it is pleasant to see how the asses rub and scratch one another.

确实存在一种有害的、具有破坏性的奉承，骗子和鲨鱼会用这种奉承来达到各自的目的，诱骗那些他们能够捕获的猎物落入陷阱，无法自拔；但愚昧所带来的效果则截然不同；它源于一种柔和的心灵和灵活的幽默感，比友谊的另一种极端——僵硬、刻薄、顽固的阴郁——更接近美德：它在我们疲惫时使我们精神焕发，在我们忧郁时使我们振作，在我们萎靡不振时使我们坚强，在我们沉重时使我们恢复活力，在我们生病时使我们康复，在我们叛逆时使我们平静：它教会我们如何结交朋友，如何维系友谊；它引诱孩子们吞下苦涩的学问；它给几乎停滞不前的老年人的灵魂注入新的活力；它以赞扬的名义，既责备又教导原则，却不冒犯人：简而言之，它使每个人都自恋和放纵自己，这确实是每个人幸福的重要组成部分，同时又使他在所有场合都表现得顺从和温顺，在那里，看着驴子们互相摩擦和抓挠，真是令人愉快。

This again is a great accomplishment to an orator, a greater to a physician, and the only one to a poet: in fine, it is the best sweetener to all afflictions, and gives a true relish to the otherwise insipid enjoyments of our whole life. Ay, but (say you) to flatter is to deceive; and to deceive is very harsh and hurtful: no, rather just contrary; nothing is more welcome and bewitching than the being deceived. They are much to be blamed for an undistinguishing head, that make a judgment of things according to what they are in themselves, when their whole nature consists barely in the opinions that are had of them. For all sublunary matters are enveloped in such a cloud of obscurity, that the short-sightedness of human understanding, cannot pry through and arrive to any comprehensive knowledge of them: hence the sect of academic philosophers have modestly resolved, that all things being no more than probable, nothing can be known as certain; or if there could, yet would it but interrupt and abate from the pleasure of a more happy ignorance. Finally, our souls are so fashioned and moulded, that they are sooner captivated by appearances, than by real truths; of which, if any one would demand an example, he may find a very familiar one in churches, where, if what is delivered from the pulpit be a grave, solid, rational discourse, all the congregation grow weary, and fall asleep, till their patience be released; whereas if the preacher (pardon the impropriety of the word, the prater I would have said) be zealous, in his thumps of the cushion, antic gestures, and spend his glass in the telling of pleasant stories, his beloved shall then stand up, tuck their hair behind their ears, and be very devoutly attentive. So among the saints, those are most resorted to who are most romantic and fabulous: as for instance, a poetic St. George, a St. Christopher, or a St. Barbara, shall be oftener prayed to than St. Peter, St. Paul, nay, perhaps than Christ himself; but this, it is possible, may more properly be referred to another place.

这对于演说家来说是一项伟大的成就，对于医生来说更是如此，而对于诗人来说则是唯一的成就：总之，它是治愈一切苦难的最佳良药，并能为我们原本平淡无奇的人生乐趣增添真正的滋味。是啊，但（你会说）奉承就是欺骗；而欺骗是非常苛刻和伤人的：不，恰恰相反；没有什么比被欺骗更令人欣喜和着迷的了。那些头脑不明的人应该受到谴责，他们根据事物本身来判断事物，而事物的全部本质仅仅在于人们对它们的看法。因为所有尘世之事都笼罩在如此晦涩的迷雾之中，以至于人类短视的理解力无法穿透迷雾，也无法获得任何全面的认识：因此，学院派哲学家谦逊地认为，一切事物都只是可能性，没有什么是确定的。即便可以，也只会打断并削弱我们享受无知之乐的幸福。最终，我们的灵魂被塑造和磨砺，更容易被表象而非真理所俘获；若有人要举例说明，教堂里便有个非常熟悉的例子：如果讲坛上所讲的是严肃、扎实、理性的论述，所有会众都会感到疲倦，昏昏欲睡，直到耐心耗尽；而如果传道者（恕我用词不当，我本想说“夸夸其谈者”）热情洋溢，拍打着讲台，做出滑稽的手势，并把酒杯里的酒都用来讲述引人入胜的故事，那么他所敬爱的信徒们就会站起来，把头发别到耳后，虔诚地聆听。 因此，在众多圣人中，人们最常求助的往往是那些最浪漫、最传奇的圣人：例如，人们祈祷的对象往往是充满诗意的圣乔治、圣克里斯托弗或圣芭芭拉，而不是圣彼得、圣保罗，甚至可能比基督本人还要多；但这或许更应该在其他地方讨论。

In the mean while observe what a cheap purchase of happiness is made by the strength of fancy. For whereas many things even of inconsiderable value, would cost a great deal of pains and perhaps pelf, to procure; opinion spares charges, and yet gives us them in as ample a manner by conceit, as if we possessed them in reality. Thus he who feeds on such a stinking dish of fish, as another must hold his nose at a yard's distance from, yet if he feed heartily, and relish them palateably, they are to him as good as if they were fresh caught: whereas on the other hand, if any one be invited to never so dainty a joul of sturgeon, if it go against his stomach to eat any, he may sit a hungry, and bite his nails with greater appetite than his victuals. If a woman be never so ugly and nauseous, yet if her husband can but think her handsome, it is all one to him as if she really were so: if any man have never so ordinary and smutty a draught, yet if he admires the excellency of it, and can suppose it to have been drawn by some old Apelles, or modern Vandyke, he is as proud of it as if it had really been done by one of their hands. I knew a friend of mine that presented his bride with several false and counterfeit stones, making her believe that they were right jewels, and cost him so many hundred thousand crowns; under his mistake the poor woman was as choice of pebbles, and painted glass, as if they had been so many natural rubies and diamonds, while the subtle husband saved a great deal in his pocket, and yet made his wife as well pleased as if he had been at ten hundred times the cost What difference is there between them that in the darkest dungeon, can with a platonic brain survey the whole world in idea, and him that stands in the open air, and takes a less deluding prospect of the universe? If the beggar in Lucian, that dreamt he was a prince, had never waked, his imaginary kingdom had been as great as a real one. Between him therefore that truly is happy, and him that thinks himself so, there is no perceivable distinction; or if any, the fool has the better of it: first, because his happiness costs him less, standing him only in the price of a single thought; and then, secondly, because he has more fellow-companions and partakers of his good fortune: for no enjoyment is comfortable where the benefit is not imparted to others; nor is any one station of life desirable, where we can have no converse with persons of the same condition with ourselves: and yet this is the hard fate of wise men, who are grown so scarce, that like Phoenixes, they appear but one in an age. The Grecians, it is true, reckoned up seven within the narrow precincts of their own country; yet I believe, were they to cast up their accounts anew, they would not find a half, nay, not a third part, of one in far larger extent.

与此同时，不妨观察一下，凭借想象力，人们能以何等廉价的方式获得幸福。因为许多东西，即便价值微不足道，也需要花费大量的精力和金钱才能获得；而人们却能省去这些费用，仅凭想象就能让我们感觉仿佛真的拥有了它们。例如，有人吃着一盘臭气熏天的鱼，别人一码开外就得捂住鼻子，但如果他吃得津津有味，觉得美味可口，那么对他来说，这鱼就如同刚捕捞上来的一样新鲜。反之，如果有人被邀请去品尝一道极其美味的鲟鱼，却因为难以下咽而拒绝，他可能会饿着肚子，焦急地啃着指甲，渴望的程度远胜于对食物的渴望。如果一个女人再丑陋、再令人作呕，但她的丈夫却觉得她漂亮，对他来说就如同她真的漂亮一样；如果一个男人画的画再普通、再粗俗，但他却欣赏它的精妙，并认为它出自某个老画家阿佩勒或现代画家范戴克之手，他就会像这幅画真的是他们的作品一样感到自豪。 我认识一位朋友，他送给新娘几颗假冒伪劣的宝石，让她误以为是真货，为此花费了数十万克朗；可怜的妻子被他的谎言蒙蔽，误以为那些是天然的红宝石和钻石，而他却省下了大笔钱，却让妻子高兴得如同花费了十倍的价钱。身处最黑暗的地牢，仅凭柏拉图式的头脑就能在脑海中审视整个世界的人，与站在开阔的户外，以更清醒的视角看待宇宙的人，之间究竟有何区别？如果卢奇安笔下那个梦见自己是王子的乞丐从未醒来，那么他想象中的王国也和真实的王国一样辽阔。因此，真正幸福的人和自以为幸福的人之间，并无明显的区别。或者说，愚人反而更胜一筹：首先，因为他的幸福代价更低，仅仅只需付出一个念头的代价；其次，因为他拥有更多同伴，更多分享他好运的人：因为如果不能惠及他人，任何享乐都谈不上舒适；任何一种生活境遇，如果无法与同境遇之人交流，也谈不上可取。然而，这正是智者的悲惨命运，他们如今如此稀少，如同凤凰涅槃，一个时代也难觅其踪。诚然，古希腊人曾在他们狭小的国土范围内统计过七位智者；但我相信，即便他们重新清点，也找不到半位，甚至三分之一，哪怕是在更广阔的疆域之内。

Farther, when among the several good properties of Bacchus this is looked upon as the chief, namely, that he drowns the cares and anxieties of the mind, though it be indeed but for a short while; for after a small nap, when our brains are a little settled, they all return to their former corrodings: how much greater is the more durable advantage which I bring? while by one uninterrupted fit of being drunk in conceit, I perpetually cajole the mind with riots, revels, and all the excess and energy of joy.

此外，若将酒神巴克斯的诸多优点视为其最主要的一点，即他能使人忘却烦恼和忧虑，即便只是短暂的片刻；因为小憩片刻后，当我们的大脑稍稍平静下来，它们便会恢复到之前的混乱状态：那么，我所带来的更持久的好处又该是多么巨大呢？我只需一次不间断的沉醉于虚荣之中，便能不断地用狂欢、放纵以及所有过剩的快乐和活力来愉悦心灵。

Add to this, that I am so communicative and bountiful, as to let no one particular person pass without some token of my favour; whereas other deities bestow their gifts sparingly to their elect only. Bacchus has not thought fit that every soil should bear the same juice-yielding grape: Venus has not given to all a like portion of beauty: Mercury endows but few with the knack of an accomplished eloquence: Hercules gives not to all the same measure of wealth and riches: Jupiter has ordained but a few to be born to a kingdom: Mars in battle gives a complete victory but to one party; nay, he often makes them both losers: Apollo does not answer the expectation of all that consult his oracles: Jove oft thunders: Phoebus sometimes shoots the plague, or some other infection, at the point of his darts: and Neptune swallows down more than he bears up: not to mention their Ve-Jupiters, their Plutos, their Ate goddess of loss, their evil geniuses, and such other monsters of divinity, as had more of the hangman than the god in them, and were worshipped only to deprecate that hurt which used to be inflicted by them: I say, not to mention these, I am that high and mighty goddess, whose liberality is of as large an extent as her omnipotence: I give to all that ask: I never appear sullen, nor out of humour, nor ever demand any atonement or satisfaction for the omission of any ceremonious punctilio in my worship: I do not storm or rage, if mortals, in their addresses to the other gods pass me by unregarded, without the acknowledgment of any respect or application: whereas all the other gods are so scrupulous and exact, that it often proves less dangerous manfully to despise them, than sneakingly to attempt the difficulty of pleasing them. Thus some men are of that captious, froward humour, that a man had better be wholly strangers to them, than never so intimate friends.

此外，我慷慨大方，乐于助人，不让任何人错过我的恩惠；而其他神祇则吝啬地只将恩赐赐予他们选中的人。酒神巴克斯并未让每块土地都结出同样多汁的葡萄；维纳斯并未赐予所有人同等的美貌；墨丘利只赋予少数人雄辩的才能；赫拉克勒斯并未赐予所有人同等的财富；朱庇特只注定少数人生来就是王室成员；战神玛尔斯在战场上只赐予一方彻底的胜利；不，他常常让他们都成为输家：阿波罗无法满足所有前来求问神谕者的期望；朱庇特经常雷鸣；福玻斯有时会用他的飞镖射出瘟疫或其他传染病；尼普顿吞下的远比他能承受的要多；更不用说他们的维-朱庇特、他们的冥王哈迪斯、他们的失落女神阿忒、他们的邪恶精灵，以及其他那些神灵中的怪物，他们身上刽子手的成分远多于神性，人们崇拜他们只是为了谴责他们曾经造成的伤害：我说，暂且不提这些，我就是那位至高无上的女神，我的慷慨与我的全能一样伟大：我满足所有祈求者：我从不阴郁，也从不发脾气，也从不要求为在我的祭祀仪式中遗漏任何礼节而赎罪或补偿：我不会暴怒，也不会发怒，如果凡人在向其他神明祈祷时，对我视而不见，既不表示尊重，也不表达敬意；而其他神明却一丝不苟、严谨细致，因此，与其偷偷摸摸地试图取悦他们，不如勇敢地蔑视他们来得更安全。 因此，有些人性情挑剔、反复无常，宁愿与他们完全陌生，也不愿与他们成为亲密的朋友。

Well, but there are none (say you) build any altars, or dedicate any temple to Folly. I admire (as I have before intimated) that the world should be so wretchedly ungrateful. But I am so good natured as to pass by and pardon this seeming affront, though indeed the charge thereof, as unnecessary, may well be saved; for to what purpose should I demand the sacrifice of frankincense, cakes, goats, and swine, since all persons everywhere pay me that more acceptable service, which all divines agree to be more effectual and meritorious, namely, an imitation of my communicable attributes? I do not therefore any way envy Diana for having her altars bedewed with human blood: I think myself then most religiously adored, when my respective devotees (as is their usual custom) conform themselves to my practice, transcribe my pattern, and so live the copy of me their original. And truly this pious devotion is not so much in use among christians as is much to be wished it were: for how many zealous votaries are there that pay so profound respect to the Virgin Mary, as to place lighted tapers even at noon day upon her altars? And yet how few of them copy after her untouched chastity, her modesty, and her other commendable virtues, in the imitation whereof consists the truest esteem of divine worship? Farther, why should I desire a temple, since the whole world is but one ample continued choir, entirely dedicated to my use and service? Nor do I want worshippers at any place where the earth wants not inhabitants. And as to the manner of my worship, I am not yet so irrecoverably foolish, as to be prayed to by proxy, and to have my honour intermediately bestowed upon senseless images and pictures, which quite subvert the true end of religion; while the unwary supplicants seldom distinguish betwixt the things themselves and the objects they represent The same respect in the meanwhile is paid to me in a more legitimate manner; for to me there are as many statues erected as there are moving fabrics of mortality; every person, even against his own will, carrying the image of me, i.e. the signal of Folly instamped on his countenance. I have not therefore the least tempting inducement to envy the more seeming state and splendour of the other gods, who are worshipped at set times and places; as Phoebus at Rhodes, Venus in her Cyprian isle, Juno in the city Argos, Minerva at Athens, Jupiter on the hill Olympus, Neptune at Tarentum, and Priapus in the town of Lampsacum; while my worship extending as far as my influence, the whole world is my one altar, whereon the most valuable incense and sacrifice is perpetually offered up.

好吧，但（你说）没有人为愚昧筑坛，也没有人献上神庙。我（正如我之前暗示过的）惊叹于世人如此忘恩负义。但我性情温和，所以选择忽略并原谅这种看似冒犯的行为，尽管这种指责其实没有必要；因为我何必要求人们献上乳香、糕点、山羊和猪呢？既然世人都在以更合乎情理的方式侍奉我，所有神学家都一致认为这种方式更有效、更有功德，那就是效仿我可传递的属性。因此，我丝毫不羡慕狄安娜的祭坛上沾满了人血：我认为，当我的信徒们（按照他们一贯的习俗）效仿我的做法，抄录我的模式，并以我的复制品来生活时，我才是最受虔诚敬拜的。诚然，这种虔诚的敬拜在基督徒中并不像人们所期望的那样盛行：有多少热忱的信徒对圣母玛利亚怀有如此深切的敬意，甚至在正午时分也在她的祭坛上点燃蜡烛？又有多少人效仿她纯洁无瑕的贞洁、谦逊以及其他令人称道的品德？而效仿这些，才是对神圣敬拜最真挚的体现。此外，既然整个世界就是一个广阔无垠、绵延不断的圣坛，完全奉献给我，我又何必渴望一座圣殿呢？我也不需要在任何人口众多的地方都聚集信徒。 至于人们敬拜我的方式，我还没愚昧到无可救药的地步，以至于接受他人代为祈祷，将我的荣耀间接地赋予那些毫无意义的偶像和画像，这完全颠覆了宗教的真正目的；而那些不加警惕的祈求者，往往分不清事物本身和它们所代表的对象。与此同时，人们以一种更为正当的方式表达对我的敬意；因为为我竖立的雕像，与世间万物一样多；每个人，即便违背自己的意愿，身上都带着我的形象， 也就是愚昧的印记。 面容。因此，我丝毫没有嫉妒的念头。 其他神祇看似更显尊贵和辉煌的地位，他们受到人们的崇拜 在特定的时间和地点；例如，太阳神阿波罗在罗德岛，太阳神维纳斯在塞浦路斯岛。 朱诺在阿尔戈斯城，密涅瓦在雅典，朱庇特在奥林匹斯山上。 海神尼普顿在塔兰托，普里阿普斯在兰普萨库姆城；而我的 崇拜的范围遍及我的影响范围，整个世界都是我唯一的祭坛。 那里常年供奉着最珍贵的香料和祭品。

But lest I should seem to speak this with more of confidence than truth, let us take a nearer view of the mode of men's lives, whereby it will be rendered more apparently evident what largesses I everywhere bestow, and how much I am respected and esteemed of persons, from the highest to the basest quality. For the proof whereof, it being too tedious to insist upon each particular, I shall only mention such in general as are most worthy the remark, from which by analogy we may easily judge of the remainder. And indeed to what purpose would it be singly to recount the commonalty and rabble of mankind, who beyond all question are entirely on my side? and for a token of their vassalage do wear my livery in so many older shapes, and more newly invented modes of Folly, that the lungs of a thousand Democrituses would never hold out to such a laughter as this subject would excite; and to these thousand must be superadded one more, to laugh at them as much as they do at the other.

但为了避免我言之有物，让我们更仔细地审视一下人们的生活方式，这样就能更清楚地看到我到处慷慨施予，以及我受到各阶层人士的尊敬和爱戴。为了证明这一点，逐一赘述实在乏味，我只提及一些最值得一提的方面，以便我们能类比推断其余情况。的确，逐一列举那些毫无疑问完全站在我这边的普通民众又有何意义呢？他们为了表明自己的臣服，以各种古老的形式和新近发明的愚蠢方式装扮自己，以至于一千个德谟克利特的肺都无法承受我所言所引发的如此巨大的笑声；而且，除了这一千个德谟克利特之外，还得再加一个，来嘲笑他们，就像他们嘲笑我一样。

It is indeed almost incredible to relate what mirth, what sport, what diversion, the grovelling inhabitants here on earth give to the above-seated gods in heaven: for these exalted deities spend their fasting sober hours in listening to those petitions that are offered up, and in succouring such as they are appealed to by for redress; but when they are a little entered at a glass of nectar, they then throw off all serious concerns, and go and place themselves on the ascent of some promontory in heaven, and from thence survey the little mole-hill of earth. And trust me, there cannot be a more delightsome prospect, than to view such a theatre so stuffed and crammed with swarms of fools. One falls desperately in love, and the more he is slighted the more does his spaniel-like passion increase; another is wedded to wealth rather than to a wife; a third pimps for his own spouse, and is content to be a cuckold so he may wear his horns gilt; a fourth is haunted with a jealousy of his visiting neighbours; another sobs and roars, and plays the child, for the death of a friend or relation; and lest his own tears should not rise high enough to express the torrent of his grief, he hires other mourners to accompany the corpse to the grave, and sing its requiem in sighs and lamentations; another hypocritically weeps at the funeral of one whose death at heart he rejoices for; here a gluttonous cormorant, whatever he can scrape up, thrusts all into his guts to pacify the cryings of a hungry stomach; there a lazy wretch sits yawning and stretching, and thinks nothing so desirable as sleep and idleness; some are extremely industrious in other men's business, and sottishly neglectful of their own; some think themselves rich because their credit is great, though they can never pay, till they break, and compound for their debts; one is so covetous that he lives poor to die rich; one for a little uncertain gain will venture to cross the roughest seas, and expose his life for the purchase of a livelihood; another will depend on the plunders of war, rather than on the honest gains of peace; some will close with and humour such warm old blades as have a good estate, and no children of their own to bestow it upon; others practice the same art of wheedling upon good old women, that have hoarded and coffered up more bags than they know how to dispose of; both of these sly flatteries make fine sport for the gods, when they are beat at their own weapons, and (as oft happens) are gulled by those very persons they intended to make a prey of.

真难以置信，这世间卑微的居民竟能给高高在上的天神带来如此多的欢乐、嬉戏和消遣：因为这些尊贵的神明在斋戒期间，会认真聆听人们的祈求，并帮助那些向他们求助的人；但当他们稍稍沾染了一杯琼浆玉液，便会抛开一切严肃的事务，登上天上的某个岬角，俯瞰这渺小的尘世。相信我，没有什么比观看这样一座挤满了愚人的剧院更令人愉悦的景象了。有人疯狂地坠入爱河，越是受到轻视，他那如猎犬般炽热的激情就越发强烈；有人宁愿嫁给财富也不愿嫁给妻子；还有人为了自己的妻子拉皮条，甘愿被戴绿帽，只为能戴上镀金的犄角；第四个人嫉妒来访的邻居；另一个人为朋友或亲人的去世而痛哭流涕、嚎啕大哭，像个孩子一样；为了不让自己的眼泪不足以表达他汹涌的悲痛，他雇佣了其他哀悼者护送尸体到坟墓，用叹息和哀歌唱着安魂曲 。 哀悼；另一个人虚伪地在某人的葬礼上哭泣，而这个人 他内心深处为死亡而欢欣鼓舞；在这里，他是一只贪婪的鸬鹚，无论他做什么 他能把所有东西都刮起来，塞进肚子里，以此来安抚饥饿的哭声。 胃；那里坐着一个懒汉，打着哈欠，伸着懒腰，想着…… 没有什么比睡眠和闲暇更令人向往的了；有些人却极其勤奋。 他们热衷于别人的事，却愚昧地忽视自己的事；有些人认为 他们靠着良好的信用积累了财富，尽管他们根本无力偿还。 直到他们破产，并加倍偿还债务；有人如此贪婪，以至于他 生前贫穷，死后富有；有人为了蝇头小利而冒险。 他要穿越最汹涌的海域，冒着生命危险去购买一件东西。 生计；另一个人将依靠战争掠夺，而不是依靠…… 和平的诚实成果；有些人会以这样温暖的老派作风来结束和调侃。 布莱兹家族拥有一笔可观的遗产，但他们没有子女可以继承。 其他人也用同样的伎俩哄骗善良的老妇人。 他们囤积的袋子数量远远超过了他们知道如何处理的程度； 这两种狡猾的奉承，当它们……时，都成了众神眼中的乐趣。 他们自乱阵脚，而且（经常发生的情况是）被那些人欺骗了。 他们意图将这些人作为猎物。

There is another sort of base scoundrels in gentility, such scraping merchants, who although, for the better vent of their commodities they lie, swear, cheat, and practice all the intrigues of dishonesty, yet think themselves no way inferior to persons of the highest quality, only because they have raked together a plentiful estate; and there are not wanting such insinuating hangers on, as shall caress and compliment them with the greatest respect, in hopes to go snacks in some of their dishonest gains; there are others so infected with the philosophical paradox of banishing property, and having all things in common, that they make no conscience of fastening on, and purloining whatever they can get, and converting it to their own use and possession; there are some who are rich only in wishes, and yet while they barely dream of vast mountains of wealth, they are as happy as if their imaginary fancies commenced real truths; some put on the best side outermost, and starve themselves at home to appear gay and splendid abroad; one with an open-handed freedom spends all he lays his fingers on; another with a logic-fisted gripingness catches at and grasps all he can come within the reach of; one apes it about in the streets to court popularity; another consults his ease, and sticks to the confinement of a chimney-corner; many others are tugging hard at law for a trifle, and drive on an endless suit, only to enrich a deferring judge, or a knavish advocate; one is for new-modelling a settled government; another is for some notable heroical attempt; and a third by all means must travel a pilgrim to Rome, Jerusalem, or some shrine of a saint elsewhere, though he have no other business than the paying of a formal impertinent visit, leaving his wife and children to fast, while he himself forsooth is gone to pray.

还有另一种卑鄙无耻之徒，他们出身名门，却为了更好地出售商品而撒谎、发誓、欺骗，无所不用其极，却自认为并不比上流人士低人一等，仅仅因为他们积累了丰厚的财富；他们身边也不乏谄媚奉承之徒，对他们毕恭毕敬，实则觊觎他们的不义之财；还有一些人深受摒弃私有制、一切公有的哲学悖论的影响，肆无忌惮地攫取、窃取一切可以得到的东西，并将其据为己有；有些人只是空想，却对财富的堆积梦寐以求，仿佛他们的幻想变成了现实，他们感到无比幸福。有些人把最好的一面放在外面，为了在国外显得光鲜亮丽，在家节衣缩食；有些人挥金如土，一手遮天；有些人却又理性至上，贪婪地攫取一切触手可及的东西；有些人在街头招摇撞骗，博取人心；有些人则安于现状，把自己封闭在壁炉旁；还有许多人为了蝇头小利而钻法律的空子，没完没了地打官司，最终只是为了让拖延的法官或奸诈的律师发财；有些人主张对既有的政府进行改革；有些人则热衷于某种惊天动地的壮举；还有有些人非要像朝圣者一样去罗马、耶路撒冷或其他地方的圣地朝拜，尽管他并无其他目的，只是为了进行一次形式上的、不合时宜的拜访，留下妻儿挨饿，自己却要独自前往。 他本人确实去祈祷了。

In short, if (as Lucian fancies Menippus to have done heretofore,) any man could now again look down from the orb of the moon, he would see thick swarms as it were of flies and gnats, that were quarrelling with each other, justling, fighting, fluttering, skipping, playing, just new produced, soon after decaying, and then immediately vanishing; and it can scarce be thought how many tumults and tragedies so inconsiderate a creature as man does give occasion to, and that in so short a space as the small span of life; subject to so many casualties, that the sword, pestilence, and other epidemic accidents, shall many times sweep away whole thousands at a brush.

简而言之，如果（正如卢奇安想象梅尼普斯先前所做的那样），任何人现在都能再次从月球上向下俯瞰，他会看到成群的苍蝇和蚊蚋，它们互相争吵、打斗、扑腾、跳跃、玩耍，刚刚诞生，不久便腐烂，然后立即消失；很难想象像人类这样轻率的生物，在如此短暂的生命中，会引发多少骚乱和悲剧；遭受如此多的伤亡，以至于刀剑、瘟疫和其他流行病，常常会在一瞬间夺走成千上万人的生命。

But hold; I should but expose myself too far, and incur the guilt of being roundly laughed at, if I proceed to enumerate the several kinds of the folly of the vulgar. I shall confine therefore my following discourse only to such as challenge the repute of wisdom, and seemingly pass for men of the soundest intellectuals. Among whom the Grammarians present themselves in the front, a sort of men who would be the most miserable, the most slavish, and the most hateful of all persons, if I did not in some way alleviate the pressures and miseries of their profession by blessing them with a bewitching sort of madness: for they are not only liable to those five curses, which they so oft recite from the first five verses of Homer, but to five hundred more of a worse nature; as always damned to thirst and hunger, to be choked with dust in their unswept schools (schools, shall I term them, or rather elaboratories, nay, bridewells, and houses of correction?), to wear out themselves in fret and drudgery; to be deafened with the noise of gaping boys; and in short, to be stifled with heat and stench; and yet they cheerfully dispense with all these inconveniences, and, by the help of a fond conceit, think themselves as happy as any men living: taking a great pride and delight in frowning and looking big upon the trembling urchins, in boxing, slashing, striking with the ferula, and in the exercise of all their other methods of tyranny; while thus lording it over a parcel of young, weak chits, they imitate the Cuman ass, and think themselves as stately as a lion, that domineers over all the inferior herd. Elevated with this conceit, they can hold filth and nastiness to be an ornament; can reconcile their nose to the most intolerable smells; and finally, think their wretched slavery the most arbitrary kingdom, which they would not exchange for the jurisdiction of the most sovereign potentate: and they are yet more happy by a strong persuasion of their own parts and abilities; for thus when their employment is only to rehearse silly stories, and poetical fictions, they will yet think themselves wiser than the best experienced philosopher; nay, they have an art of making ordinary people, such as their school boys' fond parents, to think them as considerable as their own pride has made them. Add hereunto this other sort of ravishing pleasure: when any of them has found out who was the mother of Anchises, or has lighted upon some old unusual word, such as bubsequa, bovinator, manticulator, or other like obsolete cramp terms; or can, after a great deal of poring, spell out the inscription of some battered monument; Lord! what joy, what triumph, what congratulating their success, as if they had conquered Africa, or taken Babylon the Great! When they recite some of their frothy, bombast verses, if any happen to admire them, they are presendy flushed with the least hint of commendation, and devoudy thank Pythagoras for his grateful hypothesis, whereby they are now become actuated with a descent of Virgil's poetic soul. Nor is any divertisement more pleasant, than when they meet to flatter and curry one another; yet they are so critical, that if any one hap to be guilty of the least slip, or seeming blunder, another shall presendy correct him for it, and then to it they go in a tongue-combat, with all the fervour, spleen, and eagerness imaginable. May Priscian himself be my enemy if what I am now going to say be not exactly true. I knew an old Sophister that was a Grecian, a latinist, a mathematician, a philosopher, a musician, and all to the utmost perfection, who, after threescore years' experience in the world, had spent the last twenty of them only in drudging to conquer the criticisms of grammar, and made it the chief part of his prayers, that his life might be so long spared till he had learned how righdy to distinguish betwixt the eight parts of speech, which no grammarian, whether Greek or Latin, had yet accurately done. If any chance to have placed that as a conjunction which ought to have been used as an adverb, it is a sufficient alarm to raise a war for doing justice to the injured word. And since there have been as many several grammars, as particular grammarians (nay, more, for Aldus alone wrote five distinct grammars for his own share), the schoolmaster must be obliged to consult them all, sparing for no time nor trouble, though never so great, lest he should be otherwise posed in an unobserved criticism, and so by an irreparable disgrace lose the reward of all his toil. It is indifferent to me whether you call this folly or madness, since you must needs confess that it is by my influence these school-tyrants, though in never so despicable a condition, are so happy in their own thoughts, that they would not change fortunes with the most illustrious Sophi of Persia.

但是等等；如果我继续列举庸俗之人的种种愚行，岂不是太过自新，招致众人的嘲笑？因此，我接下来的论述仅限于那些挑战智慧名声、看似最博学之士的人。语法学家们首当其冲，若非我以某种方式减轻他们职业的压力和痛苦，赐予他们一种令人着迷的疯狂，他们将会是最可怜、最奴性、最令人憎恶的人：因为他们不仅要承受他们经常背诵的荷马史诗前五节中的那五种诅咒，还要承受五百种更加恶劣的诅咒；他们总是饱受饥渴之苦，在尘土飞扬、杂草丛生的学校（我该称它们为学校吗？还是更确切地说是作坊，不，是监狱，是教养院？）里被灰尘呛得喘不过气来，在烦躁和苦役中精疲力竭；被男孩们张着嘴的喧闹声震聋；总之，被酷热和恶臭折磨得窒息；然而，他们却欣然忍受着所有这些不便，并凭借着一种自负的幻想，认为自己和任何活着的人一样幸福：他们以对着瑟瑟发抖的顽童皱眉、摆出一副高高在上的姿态为荣，以拳击、砍杀、用阿魏草击打以及施展所有其他暴政手段为乐；他们一边这样统治着一群弱小的幼童，一边模仿着库曼驴，自以为像狮子一样威风凛凛，凌驾于所有低等的畜群之上。 在这种自负的驱使下，他们能将污秽和肮脏视为一种装饰；能忍受最难闻的气味；最终，他们甚至认为自己悲惨的奴役是最专横的王国，宁愿接受最强大的君主的统治。他们对自己能力和才干的强烈自信让他们更加快乐；因为即使他们的工作只是排练愚蠢的故事和诗歌虚构，他们仍然会认为自己比最有经验的哲学家更有智慧；不，他们甚至有本事让普通人，比如他们学校里那些溺爱孩子的父母，也像他们自己那样自负地认为他们了不起。此外，还有另一种令人陶醉的乐趣：当他们中的任何一个人发现安喀塞斯的母亲是谁，或者偶然发现了一些古老而奇特的词语，比如 bubsequa、bovinator、manticulator ， 或其他类似的过时的痉挛术语；或者经过大量研究后可以， 拼出某座残破纪念碑上的铭文：主啊！何等的喜乐，何等的喜乐！ 胜利，祝贺他们的成功，仿佛他们已经征服了一切。 非洲，或者攻占大巴比伦！当他们吟诵一些他们那些浮夸的、 那些华丽的诗句，如果有人碰巧欣赏它们，那他们现在就脸红了。 带着一丝赞扬的意味，并由衷地感谢毕达哥拉斯。 感激的假设，由此它们现在被激活并下降 维吉尔诗歌灵魂的体现。也没有任何消遣比这更令人愉悦： 他们聚在一起互相奉承、互相吹捧；然而他们又如此挑剔，以至于 如果任何人犯了哪怕是最轻微的疏忽或看似错误的事情，另一个人…… 会堂会纠正他，然后他们就进去了。 一场唇枪舌战，充满了你能想象到的所有热情、怒气和渴望。五月 如果我说的并非完全正确，那么普里西安本人就是我的敌人。 没错。我认识一位老诡辩家，他精通希腊语、拉丁语，而且…… 数学家、哲学家、音乐家，而且样样精通。 完美主义者，在世上历经六十载，已然拥有了…… 过去二十年，他几乎都在苦苦挣扎，试图消除批评。 他学习语法，并将其作为祈祷的主要内容，祈求他的生命能够 幸免于难，直到他学会如何正确地区分两者。 八大词类，没有哪个语法学家，无论是希腊语还是拉丁语，能够完全理解。 尚未准确完成。如果有机会将其放置为 连词本应作副词使用，但它已足够。 警钟响起，为维护受伤害的语言而战。而且，由于 语法著作的数量与语法学家的数量一样多（不， 此外，仅阿尔杜斯一人就撰写了五部不同的语法书（仅占他个人份额）， 教师必须有义务咨询他们所有人，不多花时间，也不多事。 虽然麻烦从未如此之大，但恐怕他不会因此陷入其他困境。 未被察觉的批评，因此蒙受无法弥补的耻辱，失去了奖励。 他所有的辛勤劳动。你称之为愚蠢还是愚蠢，对我来说都无关紧要。 疯狂，因为你不得不承认，这一切都是受我的影响。 学校暴君们，尽管处境极其恶劣，却依然乐在其中。 他们自己的想法是，他们不会与最……改变命运。 波斯杰出的索菲。

The Poets, however somewhat less beholden to me, own a professed dependence on me, being a sort of lawless blades, that by prescription claim a license to a proverb, while the whole intent of their profession is only to smooth up and tickle the ears of fools, that by mere toys and fabulous shams, with which (however ridiculous) they are so bolstered up in an airy imagination, as to promise themselves an everlasting name, and promise, by their balderdash, at the same time to celebrate the never-dying memory of others. To these rapturous wits self-love and flattery are never-failing attendants; nor do any prove more zealous or constant devotees to folly.

然而，这些诗人虽然对我的依赖程度稍低，却也自称依赖于我。他们如同无法无天的利刃，凭着某种特权就妄称自己拥有谚语的使用权。他们存在的全部目的，不过是迎合愚人的喜好，用一些荒诞的玩具和虚幻的谎言，在虚幻的想象中自我膨胀，从而为自己赢得永垂不朽的名声，同时又用他们的胡言乱语，歌颂他人的不朽功绩。对于这些自恋的智者来说，自恋和奉承是他们形影不离的伙伴；也没有人比他们更热衷于愚昧，更执着于此。

The Rhetoricians likewise, though they are ambitious of being ranked among the Philosophers, yet are apparently of my faction, as appears among other arguments, by this more especially; in that among their several topics of completing the art of oratory, they all particularly insist upon the knack of jesting, which is one species of folly; as is evident from the books of oratory wrote to Herennius, put among Cicero's work, but done by some other unknown author; and in Quintilian, that great master of eloquence, there is one large chapter spent in prescribing the methods of raising laughter: in short, they may well attribute a great efficacy to folly, since on any argument they can many times by a slight laugh over what they could never seriously confute.

同样，修辞学家们虽然渴望跻身哲学家之列，但显然与我同属一派，这一点从其他论证中尤为明显：在他们探讨完善演说艺术的诸多主题中，他们都特别强调玩笑的技巧，而玩笑本身就是一种愚弄；这一点从写给赫伦尼乌斯的演说书籍中可见一斑，这些书籍被归入西塞罗的著作中，但作者不详；在雄辩大师昆体良的著作中，有一整章篇幅专门论述如何引人发笑：总之，他们完全可以认为愚弄具有极大的效力，因为对于任何论点，他们常常只需轻笑一声，就能化解他们根本无法认真反驳的谬论。

Of the same gang are those scribbling fops, who think to eternize their memory by setting up for authors: among which, though they are all some way indebted to me, yet are those more especially so, who spoil paper in blotting it with mere trifles and impertinences. For as to those graver drudgers to the press, that write learnedly, beyond the reach of an ordinary reader, who durst submit their labours to the review of the most severe critic, these are not so liable to be envied for their honour, as to be pitied for their sweat and slavery. They make additions, alterations, blot out, write anew, amend, interline, turn it upside down, and yet can never please their fickle judgment, but that they shall dislike the next hour what they penned the former; and all this to purchase the airy commendations of a few understanding readers, which at most is but a poor reward for all their fastings, watchings, confinements, and brain-breaking tortures of invention. Add to this the impairing of their health, the weakening of their constitution, their contracting sore eyes, or perhaps turning stark blind; their poverty, their envy, their debarment from all pleasures, their hastening on old age, their untimely death, and what other inconveniences of a like or worse nature can be thought upon: and yet the recompense for all this severe penance is at best no more than a mouthful or two of frothy praise.

同属一伙的还有那些只会涂鸦的纨绔子弟，他们妄图通过自封作家来永垂不朽：这些人中，虽然都或多或少地受我影响，但尤其应该受我影响的是那些用琐碎之事和无礼之语玷污纸张的人。至于那些为报刊辛勤耕耘、学识渊博、作品深奥、敢于将自己的心血之作提交给最严厉的评论家审阅的真正作家，他们与其说是值得羡慕的荣誉，不如说是值得同情的汗水和辛劳。他们增补、修改、涂改、重写、修订、插入行、甚至颠倒黑白，却始终无法取悦自己那善变的评判，下一刻就会对自己前一刻写下的内容感到厌恶；这一切，最终换来的不过是少数几个有见识的读者的几句轻描淡写的赞扬，这充其量也只是对他们所有斋戒、守夜、禁锢和令人精疲力竭的创作折磨的微薄回报。更何况，他们还遭受了健康损害、体质虚弱、眼部萎缩甚至失明；贫困潦倒、饱受嫉妒、无法享受一切乐趣、加速衰老、英年早逝，以及其他种种类似甚至更糟的苦难：然而，所有这些严苛的苦行所换来的，充其量不过是几句轻描淡写的赞美之词。

These, as they are more laborious, so are they less happy than those other hackney scribblers which I first mentioned, who never stand much to consider, but write what comes next at a venture, knowing that the more silly their composures are, the more they will be bought up by the greater number of readers, who are fools and blockheads: and if they hap to be condemned by some few judicious persons, it is an easy matter by clamour to drown their censure, and to silence them by urging the more numerous commendations of others. They are yet the wisest who transcribe whole discourses from others, and then reprint them as their own. By doing so they make a cheap and easy seizure to themselves of that reputation which cost the first author so much time and trouble to procure. If they are at any time pricked a little in conscience for fear of discovery, they feed themselves however with this hope, that if they be at last found plagiaries, yet at least for some time they have the credit of passing for the genuine authors. It is pleasant to see how all these several writers are puffed up with the least blast of applause, especially if they come to the honour of being pointed at as they walk along the streets, when their several pieces are laid open upon every bookseller's stall, when their names are embossed in a different character upon the tide-page, sometime only with the two first letters, and sometime with fictitious cramp terms, which few shall understand the meaning of; and of those that do, all shall not agree in their verdict of the performance; some censuring, others approving it, men's judgments being as different as their palates, that being toothsome to one which is unsavoury and nauseous to another: though it is a sneaking piece of cowardice for authors to put feigned names to their works, as if, like bastards of their brain, they were afraid to own them. Thus one styles himself Telemachus, another Stelenus, a third Polycrates, another Thrasyma-chus, and so on. By the same liberty we may ransack the whole alphabet, and jumble together any letters that come next to hand. It is farther very pleasant when these coxcombs employ their pens in writing congratulatory episdes, poems, and panegyricks, upon each other, wherein one shall be complimented with the title of Alcaeus, another shall be charactered for the incomparable Callimachus; this shall be commended for a completer orator than Tully himself; a fourth shall be told by his fellow-fool that the divine Plato comes short of him for a philosophic soul. Sometime again they take up the cudgels, and challenge out an antagonist, and so get a name by a combat at dispute and controversy, while the unwary readers draw sides according to their different judgments: the longer the quarrel holds the more irreconcilable it grows; and when both parties are weary, they each pretend themselves the conquerors, and both lay claim to the credit of coming off with victory. These fooleries make sport for wise men, as being highly absurd, ridiculous and extravagant True, but yet these paper-combatants, by my assistance, are so flushed with a conceit of their own greatness, that they prefer the solving of a syllogism before the sacking of Carthage; and upon the defeat of a poor objection carry themselves more triumphant than the most victorious Scipio.

这些人虽然更加辛勤劳作，却不如我前面提到的那些庸俗的文人快乐。那些文人从不深思熟虑，只是凭着一腔热血写着接下来的内容，他们深知自己的作品越是愚蠢，就越能吸引更多的读者，而这些读者都是些傻瓜和笨蛋。即便他们碰巧被少数几个明事理的人谴责，也很容易通过喧嚣淹没这些批评，并通过更多的人赞扬来让他们闭嘴。然而，最聪明的还是那些抄袭他人整篇论述，然后将其重新发表为自己作品的人。通过这种方式，他们轻而易举地窃取了原作者花费大量时间和精力才获得的声誉。如果他们因为害怕被发现而感到一丝良心不安，他们就会抱有这样的希望：即使最终被发现是抄袭者，至少在一段时间内，他们也能冒充真正的作者。 令人欣慰的是，这些作家们只要得到一点点掌声就趾高气扬，尤其当他们走在街上被人指着看时，他们的作品被摊开在每个书摊上，他们的名字以不同的字体印在扉页上，有时只有前两个字母，有时则是一些晦涩难懂的虚构词汇，几乎无人能懂。即便有人能看懂，对作品的评价也莫衷一是；有人批评，有人赞扬，人各有所好，正如人的口味各不相同，有人觉得美味可口，有人却觉得难以下咽。然而，作者给自己的作品起个假名，其实是一种卑鄙的懦弱行为，仿佛他们像自己脑子里的私生子一样，不敢承认自己的作品。于是，有人自称忒勒马科斯，有人自称斯忒勒努斯，有人自称波吕克拉底，有人自称特拉西马科斯，等等。凭借同样的自由，我们也可以随意翻阅整个字母表，把手边任何字母胡乱拼凑在一起。更妙的是，当这些自命不凡的家伙们用笔互相写祝贺的短篇小说、诗歌和颂词时，其中一人会被冠以“阿尔凯乌斯”的称号，另一人会被誉为“无与伦比的卡利马科斯”；还有人会被称赞为比塔利本人更完美的演说家；第四个人则会被他的同伴愚人告知，就哲学家的灵魂而言，神圣的柏拉图也比不上他。 他们时常拿起武器，向对手发起挑战，在争论和辩论中争夺名声，而粗心的读者则根据各自的判断站队：争吵持续的时间越长，就越发不可调和；当双方都疲惫不堪时，他们都自诩为胜利者，都声称自己取得了胜利。这些愚蠢的行为在智者看来是滑稽可笑、荒唐至极的，令人啼笑皆非。诚然，这些纸上谈兵者，在我的推波助澜下，竟被自负冲昏了头脑，宁愿解决一个三段论也不愿攻陷迦太基；他们甚至在驳倒一个微不足道的论点后，就比最伟大的西庇阿还要得意洋洋。

Nay, even the learned and more judicious, that have wit enough to laugh at the other's folly, are very much beholden to my goodness; which (except ingratitude have drowned their ingenuity), they must be ready upon all occasions to confess. Among these I suppose the lawyers will shuffle in for precedence, and they of all men have the greatest conceit of their own abilities. They will argue as confidently as if they spoke gospel instead of law; they will cite you six hundred several precedents, though not one of them come near to the case in hand; they will muster up the authority of judgments, deeds, glosses, and reports, and tumble over so many musty records, that they make their employ, though in itself easy, the greatest slavery imaginable; always accounting that the best plea which they have took most pains for.

不，就连那些博学睿智、足以嘲笑他人愚昧之人，也都深感我的恩惠；除非忘恩负义泯灭了他们的才智，否则他们必须随时准备承认这一点。我想，这些人当中，律师们会争先恐后地占据主导地位，而他们也最自负。他们会自信满满地辩论，仿佛他们说的是福音而非法律；他们会引经据典，列举六百个先例，尽管没有一个与手头的案情相符；他们会搜罗各种判决、契约、注释和报告，翻阅无数陈旧的记录，以至于他们的工作本身虽然轻松，却成了难以想象的苦差事；他们总是认为自己费尽心思准备的辩护才是最好的。

To these, as bearing great resemblance to them, may be added logicians and sophisters, fellows that talk as much by rote as a parrot; who shall run down a whole gossiping of old women, nay, silence the very noise of a belfry, with louder clappers than those of the steeple; and if their unappeasable clamorousness were their only fault it would admit of some excuse; but they are at the same time so fierce and quarrelsome, that they will wrangle bloodily for the least trifle, and be so over intent and eager, that they many times lose their game in the chase and fright away that truth they are hunting for. Yet self-conceit makes these nimble disputants such doughty champions, that armed with three or four close-linked syllogisms, they shall enter the lists with the greatest masters of reason, and not question the foiling of them in an irresistible way, nay, their obstinacy makes them so confident of their being in the right, that all the arguments in the world shall never convince them to the contrary.

与这些人极为相似的，还有逻辑学家和诡辩家，他们说话就像鹦鹉学舌一样机械；他们能驳倒一群老妇人的闲聊，甚至能用比教堂尖顶更响亮的钟声盖过钟楼的喧闹；如果他们唯一的缺点是喋喋不休，那还可以理解；但他们同时又如此凶狠好争，以至于会为了鸡毛蒜皮的小事争得你死我活，而且他们如此执着和急切，以至于很多时候在追逐真理的过程中弄巧成拙，反而吓跑了他们所追寻的真理。然而，正是这种自负使得这些敏捷的辩论者成为如此顽强的冠军，他们凭借三四个紧密相连的三段论，就能与最伟大的理性大师们同台竞技，并且毫不怀疑自己会被无情地击败；不，他们的固执使他们如此确信自己是正确的，以至于世界上所有的论据都无法让他们改变看法。

Next to these come the philosophers in their long beards and short cloaks, who esteem themselves the only favourites of wisdom, and look upon the rest of mankind as the dirt and rubbish of the creation: yet these men's happiness is only a frantic craziness of brain; they build castles in the air, and infinite worlds in a vacuum. They will give you to a hair's breadth the dimensions of the sun, moon, and stars, as easily as they would do that of a flaggon or pipkin: they will give a punctual account of the rise of thunder, of the origin of winds, of the nature of eclipses, and of all the other abstrusest difficulties in physics, without the least demur or hesitation, as if they had been admitted into the cabinet council of nature, or had been eye-witnesses to all the accurate methods of creation; though alas nature does but laugh at all their puny conjectures; for they never yet made one considerable discovery, as appears in that they are unanimously agreed in no one point of the smallest moment; nothing so plain or evident but what by some or other is opposed and contradicted. But though they are ignorant of the artificial contexture of the least insect, they vaunt however, and brag that they know all things, when indeed they are unable to construe the mechanism of their own body: nay, when they are so purblind as not to be able to see a stone's cast before them, yet they shall be as sharp-sighted as possible in spying-out ideas, universals separate forms, first matters, quiddities, formalities, and a hundred such like niceties, so diminutively small, that were not their eyes extremely magnifying, all the art of optics could never make them discernible. But they then most despise the low grovelling vulgar when they bring out their parallels, triangles, circles, and other mathematical figures, drawn up in battalia, like so many spells and charms of conjuration in muster, with letters to refer to the explication of the several problems; hereby raising devils as it were, only to have the credit of laying them, and amusing the ordinary spectators into wonder, because they have not wit enough to understand the juggle. Of these some undertake to profess themselves judicial astrologers, pretending to keep correspondence with the stars, and so from their information can resolve any query; and though it is all but a presumptuous imposture, yet some to be sure will be so great fools as to believe them.

接下来是那些留着长胡子、穿着短袍的哲学家，他们自诩为智慧的化身，视其余人类为造物主的尘埃和垃圾。然而，这些人所谓的幸福不过是头脑中疯狂的幻想；他们建造空中楼阁，在真空中构筑无限世界。他们会把你带入一个 头发丝的宽度与太阳、月亮和星星的尺寸一样小，就像 他们会像对待酒壶或水罐一样对待它们：他们会准时到达。 雷声的产生、风的起源、以及……的性质 日食，以及物理学中所有其他最晦涩难懂的难题，都无需…… 他们没有丝毫犹豫或异议，仿佛已被允许进入…… 自然内阁委员会，或者曾是所有准确情况的目击者 创造的方法；然而，唉，大自然只会嘲笑它们所有渺小的创造。 都是推测；因为他们至今还没有取得任何重大发现，正如…… 似乎他们在任何一点上都没有达成一致意见。 最细微的瞬间；没有什么显而易见或明显的东西，但有些人却从中发现了什么。 反对和反驳。但尽管他们对人造事物一无所知。 然而，他们却对最小的昆虫的质地引以为豪，并吹嘘说他们 他们自以为无所不知，实际上却无法理解其运作机制。 他们自己的身体：不，当他们如此盲目以至于看不见的时候 即使石头摆在他们面前，他们也要尽可能地保持敏锐的目光。 在窥探思想、普遍性、分离形式、首要事物、本质方面， 礼节性，以及上百种类似的琐碎细节，如此微不足道，以至于 如果他们的眼睛没有极强的放大能力，所有的光学技术都无法解释这一切。 永远不要让他们显露出来。但他们最鄙视的就是卑躬屈膝。 当他们拿出平行线、三角形、圆形和其他图形时，显得很粗俗。 数学图形，绘制在巴塔利亚，就像许多咒语和符咒一样 在集结中施展咒语，并用字母来指代对咒语的解释 几个问题；这样做无异于引狼入室，结果却…… 它们的功劳在于摆放它们，并让普通观众感到惊奇和有趣。 因为他们不够聪明，无法理解其中的奥妙。这些人中有些 他们自称是司法占星师，假装保留 与星辰的对应关系，因此可以从星辰的信息中得到解答 任何疑问；尽管这几乎是一种狂妄的欺骗，但有些人 肯定会有人傻到相信他们。

The divines present themselves next; but it may perhaps be most safe to pass them by, and not to touch upon so harsh a string as this subject would afford. Beside, the undertaking may be very hazardous; for they are a sort of men generally very hot and passionate; and should I provoke them, I doubt not would set upon me with a full cry, and force me with shame to recant, which if I stubbornly refuse to do, they will presently brand me for a heretic, and thunder out an excommunication, which is their spiritual weapon to wound such as lift up a hand against them. It is true, no men own a less dependence on me, yet have they reason to confess themselves indebted for no small obligations. For it is by one of my properties, self-love, that they fancy themselves, with their elder brother Paul, caught up into the third heaven, from whence, like shepherds indeed, they look down upon their flock, the laity, grazing as it were, in the vales of the world below. They fence themselves in with so many surrounders of magisterial definitions, conclusions, corollaries, propositions explicit and implicit, that there is no falling in with them; or if they do chance to be urged to a seeming non-plus, yet they find out so many evasions, that all the art of man can never bind them so fast, but that an easy distinction shall give them a starting-hole to escape the scandal of being baffled. They will cut asunder the toughest argument with as much ease as Alexander did the gordian knot; they will thunder out so many rattling terms as shall fright an adversary into conviction. They are exquisitely dexterous in unfolding the most intricate mysteries; they will tell you to a tittle all the successive proceedings of Omnipotence in the creation of the universe; they will explain the precise manner of original sin being derived from our first parents; they will satisfy you in what manner, by what degrees, and in how long a time, our Saviour was conceived in the Virgin's womb, and demonstrate in the consecrated wafer how accidents may subsist without a subject. Nay, these are accounted trivial, easy questions; they have yet far greater difficulties behind, which notwithstanding they solve with as much expedition as the former; as namely, whether supernatural generation requires any instant of time for its acting? whether Christ, as a son, bears a double specifically distinct relation to God the Father, and his virgin mother? whether this proposition is possible to be true, the first person of the Trinity hated the second? whether God, who took our nature upon him in the form of a man, could as well have become a woman, a devil, a beast, a herb, or a stone? and were it so possible that the Godhead had appeared in any shape of an inanimate substance, how he should then have preached his gospel? or how have been nailed to the cross? whether if St. Peter had celebrated the eucharist at the same time our Saviour was hanging on the cross, the consecrated bread would have been transubstantiated into the same body that remained on the tree? whether in Christ's corporal presence in the sacramental wafer, his humanity be not abstracted from his Godhead? whether after the resurrection we shall carnally eat and drink as we do in this life?

接下来是神职人员；但或许最稳妥的做法是略过他们，不要触及这个话题如此敏感的痛点。再者，这样做可能非常危险；因为他们通常是些性情急躁、激情澎湃的人；如果我激怒了他们，我毫不怀疑他们会对我破口大骂，逼我羞愧地放弃信仰。如果我执意拒绝，他们很快就会给我贴上异端的标签，并对我进行开除教籍——这是他们用来打击任何胆敢反抗他们的人的惯用伎俩。诚然，没有人比我更依赖我，但他们也有理由承认自己欠了我不少人情。因为正是我的某种特质——自恋——让他们自以为和他们的兄长保罗一样，升入了第三层天，如同牧羊人一般，俯瞰着他们的羊群——那些在人间山谷中吃草的信徒。他们用层层叠叠的权威定义、结论、推论、明示或暗示的命题将自己牢牢包围，以至于无人能够屈服；即便有人试图逼他们陷入看似无解的困境，他们也能找到无数的回避之道，以至于人类的一切技巧都无法将他们牢牢束缚，只需稍加区分，便能为他们提供一个逃脱困境的跳板。他们能像亚历山大解开戈尔迪之结一样轻松地斩断最顽固的论证；他们会抛出无数响亮的术语，吓得对手乖乖就范。 他们精妙绝伦地揭示最错综复杂的奥秘；他们会一字不差地告诉你全能者在创造宇宙过程中的所有步骤；他们会解释原罪是如何从我们的始祖那里产生的；他们会让你明白救世主是如何、以何种程度、用了多长时间在圣母玛利亚的子宫中受孕的，并会在祝圣的圣饼中证明偶然事件如何在没有主体的情况下存在。不，这些都被认为是微不足道、容易解答的问题；它们背后隐藏着更为艰巨的难题，尽管如此，他们也能以同样迅速的方式解决这些难题；例如，超自然的生成是否需要任何时间？基督作为圣子，是否与圣父和他的圣母玛利亚有着双重且独特的关系？“三位一体中的第一位憎恨第二位”这一命题是否可能成立？上帝既然取了人的样式，成为我们的人，那么他是否也能变成女人、魔鬼、野兽、草药或石头呢？如果神性真的可以以任何无生命物质的形态显现，他又该如何宣讲福音？又该如何被钉在十字架上？如果圣彼得在救主被钉十字架的同时举行圣餐礼，那么祝圣过的饼是否会转化成留在十字架上的基督的身体？基督在圣餐饼中的肉身临在，是否意味着他的人性与他的神性分离？复活之后，我们是否会像今生一样，以肉身来吃喝？

There are a thousand other more sublimated and refined niceties of notions, relations, quantities, formalities, quiddities, haeccities, and such like abstrusities, as one would think no one could pry into, except he had not only such cat's eyes as to see best in the dark, but even such a piercing faculty as to see through an inch-board, and spy out what really never had any being. Add to these some of their tenets and opinions, which are so absurd and extravagant, that the wildest fancies of the Stoicks which they so much disdain and decry as paradoxes, seem in comparison just and rational; as their maintaining, that it is a less aggravating fault to kill a hundred men, than for a poor cobbler to set a stitch on the sabbath-day; or, that it is more justifiable to do the greatest injury imaginable to others, than to tell the least lie ourselves. And these subtleties are alchymized to a more refined sublimate by the abstracting brains of their several schoolmen; the Realists, the Nominalists, the Thomists, the Albertists, the Occamists, the Scotists; these are not all, but the rehearsal of a few only, as a specimen of their divided sects; in each of which there is so much of deep learning, so much of unfathomable difficulty, that I believe the apostles themselves would stand in need of a new illuminating spirit, if they were to engage in any controversy with these new divines. St. Paul, no question, had a full measure of faith; yet when he lays down faith to be the substance of things not seen, these men carp at it for an imperfect definition, and would undertake to teach the apostles better logic. Thus the same holy author wanted for nothing of the grace of charity, yet (say they) he describes and defines it but very inaccurately, when he treats of it in the thirteenth chapter of his first epistle to the Corinthians. The primitive disciples were very frequent in administering the holy sacrament, breaking bread from house to house; yet should they be asked of the Terminus a quo and the Terminus ad quern, the nature of transubstantiation? the manner how one body can be in several places at the same time? the difference betwixt the several attributes of Christ in heaven, on the cross, and in the consecrated bread? what time is required for the transubstantiating the bread into flesh? how it can be done by a short sentence pronounced by the priest, which sentence is a species of discreet quantity, that has no permanent punctum? Were they asked (I say) these, and several other confused queries, I do not believe they could answer so readily as our mincing school-men now-a-days take a pride to do. They were well acquainted with the Virgin Mary, yet none of them undertook to prove that she was preserved immaculate from original sin, as some of our divines very hotly contend for. St. Peter had the keys given to him, and that by our Saviour himself, who had never entrusted him except he had known him capable of their manage and custody; and yet it is much to be questioned whether Peter was sensible of that subtlety broached by Scotus, that he may have the key of knowledge effectually for others, who has no knowledge actually in himself. Again, they baptized all nations, and yet never taught what was the formal, material, efficient, and final cause of baptism, and certainly never dreamt of distinguishing between a delible and an indelible character in this sacrament They worshipped in the spirit, following their master's injunction, God is a spirit, and they which worship him, must worship him in spirit, and in truth; yet it does not appear that it was ever revealed to them how divine adoration should be paid at the same time to our blessed Saviour in heaven, and to his picture here below on a wall, drawn with two fingers held out, a bald crown, and a circle round his head. To reconcile these intricacies to an appearance of reason requires three-score years' experience in metaphysics.

还有成千上万其他更为精妙、更为高深的观念、关系、数量、形式、本质、人性以及其他类似的晦涩难懂之处，人们或许会认为，除非拥有猫一般的视力，能在黑暗中看得最清楚，甚至拥有能透过木板看穿一切的敏锐洞察力，否则无人能够窥探到这些奥秘。此外，他们的一些信条和观点也如此荒谬离谱，以至于他们极力鄙视和斥之为悖论的斯多葛学派最狂野的幻想，相比之下都显得合情合理；例如，他们认为，杀一百个人比一个穷鞋匠在安息日缝一针罪过要轻；或者，对他人造成你能想象到的最大伤害，也比我们自己说哪怕最轻微的谎言更情有可原。这些微妙之处经由他们各自经院哲学家的抽象思维，炼化成更为精妙的升华；实在论者、唯名论者、托马斯主义者、阿尔伯特主义者、奥卡姆主义者、司各脱主义者；这并非全部，而只是他们各自派别中的几个例子；每个派别都蕴含着如此深奥的学问，如此难以理解的难题，以至于我相信，如果使徒们要与这些新神学家们辩论，他们自己也需要一种新的启迪之光。毫无疑问，圣保罗拥有充分的信仰；然而，当他提出信仰是未见之物的实质时，这些人却吹毛求疵地指责其定义不够完善，并妄图教导使徒们更严密的逻辑。 因此，这位圣洁的作者对仁爱的恩典毫不缺乏，然而（有人说）他在《哥林多前书》第十三章中论述仁爱时，却描述和定义得非常不准确。早期的门徒们经常施行圣餐，挨家挨户地擘饼；然而，我们是否应该向他们询问 “终点”（Terminus a quo） 和“终点”（ Terminus ad quern） ，询问圣体转化的本质？询问一个身体如何能同时存在于多个地方？询问基督在天上、十字架上和祝圣过的饼中，其不同属性之间的区别？询问将饼转化为肉体需要多长时间？询问如何能通过祭司念出的一句简短的祷文来完成圣体转化，而这句祷文本身就是一种离散的量，没有永久的 “点”（punctum）？我们是否应该向他们询问这些问题？ （我说）这些以及其他一些令人困惑的问题，我不认为它们 能够如此轻易地回答，就像我们如今那些爱卖弄学问的老师们引以为豪一样 要做什么。他们都很熟悉圣母玛利亚，然而他们中没有一个人…… 她决心证明自己没有犯原罪，保持纯洁无瑕。 我们的一些神学家对此争论不休。圣彼得被赋予了钥匙。 给他，而且是通过我们的救主自己，祂从未将他托付给他。 但他知道他有能力管理和保管他们；然而事实并非如此。 彼得是否意识到这种微妙的暗示，还有待商榷。 斯科特斯认为，他可以有效地将知识的钥匙分享给他人。 他实际上对自己一无所知。他们又给所有人施洗。 各国，却从未教授过什么是正式的、物质的、高效的， 以及洗礼的最终原因，当然也从未想过要加以区分。 在这圣礼中，介于可抹除的印记和不可抹除的印记之间。 他们遵照主的吩咐，以心灵敬拜神，神是…… 用心灵敬拜他，那拜他的，必须用心灵敬拜他，并且要用灵敬拜他。 真理；然而，似乎从未有人向他们揭示过神圣的真谛。 同时，我们也应当向我们蒙福的救主表达敬拜。 天堂，以及下面这幅用两根手指画在墙上的画像 他伸出手，露出光秃秃的头顶，头上围着一个圆圈。为了调和这些 要达到看似合理的程度，需要六十年的时间。 形而上学方面的经验。

Farther, the apostles often mention Grace, yet never distinguish between gratia, gratis data, and gratia gratificans. They earnestly exhort us likewise to good works, yet never explain the difference between Opus operans, and Opus operatum. They very frequently press and invite us to seek after charity, without dividing it into infused and acquired, or determining whether it be a substance or an accident, a created or an uncreated being. They detested sin themselves, and warned others from the commission of it; and yet I am sure they could never have defined so dogmatically, as the Scotists have since done. St. Paul, who in other's judgment is no less the chief of the apostles, than he was in his own the chief of sinners, who being bred at the feet of Gamaliel, was certainly more eminently a scholar than any of the rest, yet he often exclaims against vain philosophy, warns us from doting about questions and strifes of words, and charges us to avoid profane and vain babblings, and oppositions of science falsely so called; which he would not have done, if he had thought it worth his while to have become acquainted with them, which he might soon have been, the disputes of that age being but small, and more intelligible sophisms, in reference to the vastly greater intricacies they are now improved to. But yet, however, our scholastic divines are so modest, that if they meet with any passage in St. Paul, or any other penman of holy writ, which is not so well modelled, or critically disposed of, as they could wish, they will not roughly condemn it, but bend it rather to a favorable interpretation, out of reverence to antiquity, and respect to the holy scriptures; though indeed it were unreasonable to expect anything of this nature from the apostles, whose lord and master had given unto them to know the mysteries of God, but not those of philosophy. If the same divines meet with anything of like nature unpalatable in St. Chrysostom, St. Basil, St. Hierom, or others of the fathers, they will not stick to appeal from their authority, and very fairly resolve that they lay under a mistake. Yet these ancient fathers were they who confuted both the Jews and Heathens, though they both obstinately adhered to their respective prejudices; they confuted them (I say), yet by their lives and miracles, rather than by words and syllogisms; and the persons they thus proselyted were downright honest, well meaning people, such as understood plain sense better than any artificial pomp of reasoning: whereas if our divines should now set about the gaining converts from paganism by their metaphysical subtleties, they would find that most of the persons they applied themselves to were either so ignorant as not at all to apprehend them, or so impudent as to scoff and deride them; or finally, so well skilled at the same weapons, that they would be able to keep their pass, and fence off all assaults of conviction: and this last way the victory would be altogether as hopeless, as if two persons were engaged of so equal strength, that it were impossible any one should overpower the other.

此外，使徒们常常提到恩典 ，却从未区分 gratia、gratis data 和 gratia gratificans 。他们也同样恳切地劝勉我们行善，却从未解释 Opus operans 和 Opus operatum 之间的区别。 他们经常敦促并邀请我们去寻求慈善，却不这样做。 将其分为注入型和获得型，或者确定它是否属于…… 物质或意外，受造物或非受造物。他们憎恶…… 他们自己犯了罪，并警告别人不要犯罪；然而我却…… 他们肯定不可能像苏格兰学派那样教条地定义这个问题。 已经完成了。圣保罗，在其他人看来，他与……一样重要。 使徒们，他比他自己更像罪魁祸首，因为他从小就被教导要…… 迦玛列的脚下，无疑比任何人都更有学识。 其余部分，他却常常斥责虚妄的哲学，警告我们远离 它热衷于争论和言语冲突，并告诫我们避免 亵渎神明、空洞无物的胡言乱语，以及对所谓科学的虚假反对； 如果他觉得这样做值得，他就不会这么做了。 他可能很快就会与他们相识，而这些争端…… 那个时代的人年纪尚小，而且诡辩之词也更容易理解，就此而言。 它们如今的改进程度要高得多，也复杂得多。但是， 然而，我们的经院神学家们非常谦逊，如果他们遇到任何 圣保罗或其他任何圣经作者的著作中，没有哪一段文字是这样写的。 无论是精心建模还是被彻底处置，正如他们所愿，它们都将 不要粗暴地谴责它，而是引导它朝着有利的方向解读。 出于对古代的敬畏和对圣经的尊重；尽管 事实上，期望他们做出这种性质的事情是不合理的。 使徒们，他们的主和导师已赐予他们认识奥秘的权利。 是上帝的信徒，而不是哲学家。如果同样的神学家遇到 在圣克里索斯托姆、圣巴西尔、圣……中，任何类似性质的东西都是令人不快的。 希罗姆或其他教父们，他们不会坚持上诉。 权威人士，并非常公正地认定他们犯了错误。然而 这些古代先贤驳斥了犹太人和异教徒的观点。 尽管他们都固执地坚持各自的偏见； 我说，他们驳斥了他们，然而，他们是通过自己的生命和神迹，而不是通过…… 他们使用言辞和三段论；而他们以此劝人皈依的人，简直是彻头彻尾的叛徒。 诚实善良的人，比如那些更能理解常识的人 任何人为的繁文缛节：然而，如果我们的神学家现在应该…… 他们通过形而上学的微妙之处，吸引异教徒皈依基督教。 他们会发现，他们所接触的大多数人都是 要么愚昧无知到完全无法理解，要么厚颜无耻到…… 嘲笑和讥讽他们；或者最后，他们如此精通同样的武器， 他们可以保住通行证，并抵御所有进攻 信念：而这最后一种方法，胜利也同样毫无希望。 仿佛两个势均力敌的人在较量，结果…… 任何一方都不可能压制另一方。

If my judgment might be taken, I would advise Christians, in their next expedition to a holy war, instead of those many unsuccessful legions, which they have hitherto sent to encounter the Turks and Saracens, that they would furnish out their clamorous Scotists, their obstinate Occamists, their invincible Albertists, and all their forces of tough, crabbed and profound disputants: the engagement, I fancy, would be mighty pleasant, and the victory we may imagine on our side not to be questioned. For which of the enemies would not veil their turbans at so solemn an appearance? Which of the fiercest Janizaries would not throw away his scimitar, and all the half-moons be eclipsed by the interposition of so glorious an army?

如果我的意见可以采纳，我会建议基督徒们在下一次圣战远征中，与其派出以往那些屡战屡败的军团去对抗土耳其人和撒拉逊人，不如派出他们那些喧闹的苏格兰派、顽固的奥卡姆派、所向披靡的阿尔伯特派，以及所有那些强悍、固执而又深思熟虑的辩论者：我想，这场战斗将会非常精彩，而我们这边的胜利也毋庸置疑。因为，面对如此庄严的场面，哪个敌人不会摘下头巾？哪个最凶猛的近卫军不会扔掉弯刀，让所有的月牙都因这支光辉灿烂的军队而黯然失色？

I suppose you mistrust I speak all this by way of jeer and irony; and well I may, since among divines themselves there are some so ingenious as to despise these captious and frivolous impertinences: they look upon it as a kind of profane sacrilege, and a little less than blasphemous impiety, to determine of such niceties in religion, as ought rather to be the subject of an humble and uncontradicting faith, than of a scrupulous and inquisitive reason: they abhor a defiling the mysteries of Christianity with an intermixture of heathenish philosophy, and judge it very improper to reduce divinity to an obscure speculative science, whose end is such a happiness as can be gained only by the means of practice. But alas, those notional divines, however condemned by the soberer judgment of others, are yet mightily pleased with themselves, and are so laboriously intent upon prosecuting their crabbed studies, that they cannot afford so much time as to read a single chapter in any one book of the whole bible. And while they thus trifle away their misspent hours in trash and babble, they think that they support the Catholic Church with the props and pillars of propositions and syllogisms, no less effectually than Atlas is feigned by the poets to sustain on his shoulders the burden of a tottering world.

我想你或许不相信我说这些话是出于嘲讽和反讽；我这么想也无可厚非，因为即使是神学家中也有一些人非常聪明，他们鄙视这些吹毛求疵、轻浮无礼的言论：他们认为，对宗教中那些细枝末节的探讨，与其说是严谨探究的理性问题，不如说是谦卑而坚定的信仰问题，这是一种亵渎神明、近乎亵渎的不敬：他们憎恶用异教哲学玷污基督教的奥秘，并认为将神学贬低为一门晦涩的思辨科学是极其不恰当的，因为这门科学的最终目的是一种只能通过实践才能获得的幸福。然而，唉，这些自以为是的神学家，尽管受到其他人的理性评判，却依然沾沾自喜，一心钻研那些晦涩难懂的理论，以至于连读一整本圣经的任何一章都抽不出时间。他们就这样把宝贵的时间浪费在无稽之谈和空谈上，却自以为能用命题和三段论支撑起天主教会，其效果丝毫不亚于诗人笔下阿特拉斯肩负起摇摇欲坠的世界的重担。

Their privileges, too, and authority are very considerable: they can deal with any text of scripture as with a nose of wax, knead it into what shape best suits their interest; and whatever conclusions they have dogmatically resolved upon, they would have them as irrepealably ratified as Solon's laws, and in as great force as the very decrees of the papal chair. If any be so bold as to remonstrate to their decisions, they will bring him on his knees to a recantation of his impudence. They shall pronounce as irrevocably as an oracle, this proposition is scandalous, that irreverent; this has a smack of heresy, and that is bald and improper; so that it is not the being baptised into the church, the believing of the scriptures, the giving credit to St. Peter, St. Paul, St. Hierom, St. Augustin, nay, or St. Thomas Aquinas himself, that shall make a man a Christian, except he have the joint suffrage of these novices in learning,-who have blessed the world no doubt with a great many discoveries, which had never come to light, if they had not struck the fire of subtlety out of the flint of obscurity. These fooleries sure must be a happy employ.

他们的特权和权威也相当巨大：他们可以像揉捏蜡笔一样对待任何经文，随意捏成最符合自身利益的形状；无论他们教条地认定了什么结论，他们都会像梭伦的法律一样不可撤销地予以确认，并拥有与教皇诏书同等的效力。如果有人胆敢对他们的决定提出异议，他们就会逼他跪地忏悔自己的无礼之举。他们会像神谕一样斩钉截铁地宣布：这个论点是可耻的，那个论点是不敬的；这个论点带有异端邪说的意味，那个论点是荒谬且不恰当的。因此，一个人若非得到这些学问初学者的共同认可，就不能成为基督徒，除非他受洗加入教会，相信圣经，承认圣彼得、圣保罗、圣希罗姆、圣奥古斯丁，甚至圣托马斯·阿奎那的功绩。这些初学者无疑为世界带来了许多发现，若非他们从晦涩的燧石中点燃了精妙的火焰，这些发现或许永远不会为人所知。这些愚昧之举想必是件乐事。

Farther, they make as many partitions and divisions in hell and purgatory, and describe as many different sorts and degrees of punishment as if they were very well acquainted with the soil and situation of those infernal regions. And to prepare a seat for the blessed above, they invent new orbs, and a stately empyrean heaven, so wide and spacious as if they had purposely contrived it, that the glorified saints might have room enough to walk, to feast, or to take any recreation.

此外，他们还划分了地狱和炼狱的诸多区域，描述了各种不同种类和程度的惩罚，仿佛对这些地狱的地形地貌了如指掌。为了给蒙福之人准备升天的座位，他们虚构了新的天球，以及宏伟壮丽的至高天，其广阔无垠仿佛是他们精心设计的，以便让荣耀的圣徒们有足够的空间行走、宴饮或进行任何娱乐活动。

With these, and a thousand more such like toys, their heads are more stuffed and swelled than Jove, when he went big of Pallas in his brain, and was forced to use the midwifery of Vulcan's axe to ease him of his teeming burden.

有了这些，以及成千上万个类似的玩具，他们的脑袋比朱庇特在脑中膨胀成帕拉斯时还要鼓胀，不得不借助伏尔甘的斧头来减轻他那堆积如山的负担。

Do not wonder, therefore, that at public disputations they bind their heads with so many caps one over another; for this is to prevent the loss of their brains, which would otherwise break out from their uneasy confinement. It affords likewise a pleasant scene of laughter, to listen to these divines in their hotly managed disputations; to see how proud they are of talking such hard gibberish, and stammering out such blundering distinctions, as the auditors perhaps may sometimes gape at, but seldom apprehend: and they take such a liberty in their speaking of Latin, that they scorn to stick at the exactness of syntax or concord; pretending it is below the majesty of a divine to talk like a pedagogue, and be tied to the slavish observance of the rules of grammar.

因此，不必惊讶他们在公开辩论时会用多层帽子把头裹得严严实实；这是为了防止他们的脑子从不舒服的束缚中挣脱出来。聆听这些神学家激烈辩论也颇具喜感；看看他们是如何得意洋洋地胡言乱语，结结巴巴地做出那些笨拙的区分，听众或许会目瞪口呆，却很少能理解其中的含义。他们在谈论拉丁语时更是肆无忌惮，不屑于拘泥于语法或词义的精确性；他们认为，像个教师一样说话，拘泥于语法规则，有损神学家的尊严。

Finally, they take a vast pride, among other citations, to allege the authority of their respective master, which word they bear as profound a respect to as the Jews did to their ineffable tetragrammaton, and therefore they will be sure never to write it any otherwise than in great letters, MAGISTER NOSTER; and if any happen to invert the order of the words, and say, noster magister instead of magister noster, they will presently exclaim against him as a pestilent heretic and underminer of the catholic faith.

最后，他们引以为豪的一点是，他们声称自己拥有各自主人的权威，他们对这个词的敬畏之情如同犹太人对他们不可言喻的四字神名一样深切。因此，他们保证绝不会以其他任何方式书写这个词，而只会用大写字母写成“MAGISTER NOSTER”；如果有人碰巧颠倒了词序，把“magister noster”写成 “noster magister ” ， 他们很快就会指责他是邪恶的异端分子， 天主教信仰的破坏者。

The next to these are another sort of brainsick fools, who style themselves monks and of religious orders, though they assume both titles very unjustly: for as to the last, they have very little religion in them; and as to the former, the etymology of the word monk implies a solitariness, or being alone; whereas they are so thick abroad that we cannot pass any street or alley without meeting them. Now I cannot imagine what one degree of men would be more hopelessly wretched, if I did not stand their friend, and buoy them up in that lake of misery, which by the engagements of a holy vow they have voluntarily immerged themselves in. But when these sort of men are so unwelcome to others, as that the very sight of them is thought ominous, I yet make them highly in love with themselves, and fond admirers of their own happiness. The first step whereunto they esteem a profound ignorance, thinking carnal knowledge a great enemy to their spiritual welfare, and seem confident of becoming greater proficients in divine mysteries the less they are poisoned with any human learning. They imagine that they bear a sweet consort with the heavenly choir, when they tone out their daily tally of psalms, which they rehearse only by rote, without permitting their understanding or affections to go along with their voice. Among these some make a good profitable trade of beggary, going about from house to house, not like the apostles, to break, but to beg, their bread; nay, thrust into all public-houses, come aboard the passage-boats, get into the travelling waggons, and omit no opportunity of time or place for the craving people's charity; doing a great deal of injury to common highway beggars by interloping in their traffic of alms. And when they are thus voluntarily poor, destitute, not provided with two coats, nor with any money in their purse, they have the impudence to pretend that they imitate the first disciples, whom their master expressly sent out in such an equipage. It is pretty to observe how they regulate all their actions as it were by weight and measure to so exact a proportion, as if the whole loss of their religion depended upon the omission of the least punctilio. Thus they must be very critical in the precise number of knots to the tying on of their sandals; what distinct colours their respective habits, and what stuff made of; how broad and long their girdles; how big, and in what fashion, their hoods; whether their bald crowns be to a hair's-breadth of the right cut; how many hours they must sleep, at what minute rise to prayers, &c. And these several customs are altered according to the humours of different persons and places. While they are sworn to the superstitious observance of these trifles, they do not only despise all others, but are very inclinable to fall out among themselves; for though they make profession of an apostolic charity, yet they will pick a quarrel, and be implacably passionate for such poor provocations, as the girting on a coat the wrong way, for the wearing of clothes a little too darkish coloured, or any such nicety not worth the speaking of.

接下来是另一类愚昧无知的家伙，他们自诩为僧侣和修道士，但这两个头衔都名不副实：就修道士而言，他们几乎没有任何宗教信仰；就僧侣而言，“僧侣”一词的词源意味着孤独或独处；然而，他们却遍布大街小巷，我们几乎走不了几条街巷就能碰到他们。我实在想不出，如果我不与他们为友，不将他们从那片他们自愿因神圣誓言而投身其中的苦难之湖中拉出来，还有什么人会比他们更加绝望可怜。然而，当这类人如此不受欢迎，以至于人们一见到他们就觉得不祥之兆时，我却让他们变得无比自恋，并沉溺于自己的幸福之中。他们认为，迈向无知的第一步，是极其愚昧的体现。他们认为肉体的知识是灵性福祉的大敌，并笃信自己越少沾染世俗的知识，就越能精通神圣的奥秘。他们自以为每日背诵诗篇时，就能与天上的合唱团和谐共鸣，而他们背诵的只是死记硬背，不让理解和情感融入歌声之中。这些人中，有些人靠乞讨为生，挨家挨户地乞讨，不像使徒那样掰开面包，而是乞讨；他们甚至闯入所有酒馆，登上客船，钻进旅行马车，抓住一切机会向饥渴的人们乞讨；他们干涉普通路边乞丐的施舍，给他们造成了极大的伤害。 当他们如此自愿地变得贫穷、赤贫，连两件外套都没有，口袋里也空空如也时，他们竟厚颜无耻地假装自己是在效仿他们的老师特意差遣的第一批门徒，而这些门徒正是以这样的装束出家的。有趣的是，他们如何像量具一样精确地规范自己的一举一动，仿佛他们信仰的丧失完全取决于哪怕最细微的疏忽。例如，他们对系凉鞋的结数、各自长袍的颜色和材质、腰带的宽窄、兜帽的大小和款式都极其讲究；他们甚至连光头是否修剪得恰到好处都一丝不苟；他们必须睡几个小时，几点起床祈祷等等。而且，这些不同的习俗还会根据不同人和不同地方的风俗习惯而有所变化。虽然他们迷信地遵守这些琐事，但他们不仅鄙视其他一切，而且很容易彼此争吵；因为尽管他们声称拥有使徒般的博爱，但他们却会挑起争端，并为一些微不足道的挑衅而怒不可遏，比如把腰带系反了，穿的衣服颜色稍微深了一点，或者任何不值一提的细枝末节。

Some are so obstinately superstitious that they will wear their upper garment of some coarse dog's hair stuff, and that next their skin as soft as silk: but others on the contrary will have linen frocks outermost, and their shirts of wool, or hair. Some again will not touch a piece of money, though they make no scruple of the sin of drunkenness, and the lust of the flesh. All their several orders are mindful of nothing more than of their being distinguished from each other by their different customs and habits. They seem indeed not so careful of becoming like Christ, and of being known to be his disciples, as the being unlike to one another, and distinguishable for followers of their several founders. A great part of their religion consists in their title: some will be called cordeliers, and these subdivided into capuchines, minors, minims, and mendicants; some again are styled Benedictines, others of the order of St. Bernard, others of that of St. Bridget; some are Augustin monks, some Willielmites, and others Jacobists, as if the common name of Christian were too mean and vulgar. Most of them place their greatest stress for salvation on a strict conformity to their foppish ceremonies, and a belief of their legendary traditions; wherein they fancy to have acquitted themselves with so much of supererogation, that one heaven can never be a condign reward for their meritorious life; little thinking that the Judge of all the earth at the last day shall put them off, with a who hath required these things at your hands; and call them to account only for the stewardship of his legacy, which was the precept of love and charity. It will be pretty to hear their pleas before the great tribunal: one will brag how he mortified his carnal appetite by feeding only upon fish: another will urge that he spent most of his time on earth in the divine exercise of singing psalms: a third will tell how many days he fasted, and what severe penance he imposed on himself for the bringing his body into subjection: another shall produce in his own behalf as many ceremonies as would load a fleet of merchant-men: a fifth shall plead that in threescore years he never so much as touched a piece of money, except he fingered it through a thick pair of gloves: a sixth, to testify his former humility, shall bring along with him his sacred hood, so old and nasty, that any seaman had rather stand bare headed on the deck, than put it on to defend his ears in the sharpest storms: the next that comes to answer for himself shall plead, that for fifty years together, he had lived like a sponge upon the same place, and was content never to change his homely habitation: another shall whisper softly, and tell the judge he has lost his voice by a continual singing of holy hymns and anthems: the next shall confess how he fell into a lethargy by a strict, reserved, and sedentary life: and the last shall intimate that he has forgot to speak, by having always kept silence, in obedience to the injunction of taking heed lest he should have offended with his tongue.

有些人迷信得近乎顽固，上身穿着粗糙的狗毛织物，内衬却如丝绸般柔软；而另一些人则恰恰相反，最外层穿着亚麻长袍，内里则穿着羊毛或毛发制成的衬衫。还有一些人一分钱也不碰，尽管他们对酗酒和肉欲的罪恶毫不在意。他们各个修会最在意的就是彼此之间不同的习俗和习惯。他们似乎并不那么在意效法基督，也不那么在意被人认作他的门徒，而是更在意彼此不同，并以此来区分各自创始人的追随者。他们的宗教很大程度上体现在他们的称谓上：有些人被称为科德利尔修士，这些修士又细分为嘉布遣会、小修士、小修士和托钵修士；有些人被称为本笃会修士，有些人被称为圣伯纳德修会修士，还有些人被称为圣布里吉特修会修士。他们当中有些人是奥古斯丁修道士，有些人是威廉派修道士，还有些人是雅各派修道士，仿佛“基督徒”这个统称都显得庸俗不堪。他们大多将救赎的希望寄托于严格遵守那些浮夸的仪式，以及对他们传说中那些传奇传统的笃信；他们自以为通过这些仪式和传统已经完成了太多的功德，以至于一个天堂都无法配得上他们功德丰厚的一生；他们却很少想到，末日审判之日，那位审判全地的主会把他们赶走，并质问他们：“是谁要求你们做这些事的？”；而他们唯一需要交代的，仅仅是主的遗训——爱与慈善的教诲。 聆听他们在大法庭上的辩解，想必会是一番有趣的景象：有人会吹嘘自己如何只吃鱼来克制肉欲；有人会力陈自己一生大部分时间都用来吟唱圣歌；有人会讲述自己斋戒了多少天，以及为了克制肉体而对自己施以多么严厉的苦修；有人会拿出足以装满一支商船队的仪式来为自己辩护；有人会辩称，六十年来，他从未碰过一分钱，除非隔着厚厚的手套摸过；有人为了证明自己曾经的谦卑，会带来他那破旧不堪的圣袍，任何水手都宁愿光着头站在甲板上，也不愿在最猛烈的风暴中戴上它来保护耳朵；下一个为自己辩护的人会辩称，五十年来，他一直像海绵一样生活在同一个地方，从未想过要改变自己的住所；还有下一个人会轻声细语地告诉法官，他因为不断唱圣歌和赞美诗而失声；下一个人会坦白说，他因为过着严格、内敛、久坐的生活而变得昏昏欲睡；最后一个人会暗示，他因为一直保持沉默而忘记了说话，因为他一直遵守着谨言慎行的诫命，以免自己因言语而冒犯他人。

But amidst all their fine excuses our Saviour shall interrupt them with this answer, Woe unto you, scribes and pharisees, hypocrites, verily I know you not; I left you but one precept, of loving one another, which I do not hear any one plead he has faithfully discharged: I told you plainly in my gospel, without any parable, that my father's kingdom was prepared not for such as should lay claim to it by austerities, prayers, or fastings, but for those who should render themselves worthy of it by the exercise of faith, and the offices of charity: I cannot own such as depend on their own merits without a reliance on my mercy: as many of you therefore as trust to the broken reeds of your own deserts may even go search out a new heaven, for you shall never enter into that, which from the foundations of the world was prepared only for such as are true of heart. When these monks and friars shall meet with such a shameful repulse, and see that ploughmen and mechanics are admitted into that kingdom, from which they themselves are shut out, how sneakingly will they look, and how pitifully slink away? Yet till this last trial they had more comfort of a future happiness, because more hopes of it than any other men. And these persons are not only great in their own eyes, but highly esteemed and respected by others, especially those of the order of mendicants, whom none dare to offer any affront to, because as confessors they are intrusted with all the secrets of particular intrigues, which they are bound by oath not to discover; yet many times, when they are almost drunk, they cannot keep their tongue so far within their head, as not to be babbling out some hints, and shewing themselves so full, that they are in pain to be delivered. If any person give them the least provocation they will sure to be revenged of him, and in their next public harangue give him such shrewd wipes and reflections, that the whole congregation must needs take notice at whom they are levelled; nor will they ever desist from this way of declaiming, till their mouth be stopped with a bribe to hold their tongue. All their preaching is mere stage-playing, and their delivery the very transports of ridicule and drollery. Good Lord! how mimical are their gestures? What heights and falls in their voice? What toning, what bawling, what singing, what squeaking, what grimaces, making of mouths, apes' faces, and distorting of their countenance; and this art of oratory as a choice mystery, they convey down by tradition to one another. The manner of it I may adventure thus farther to enlarge upon. First, in a kind of mockery they implore the divine assistance, which they borrowed from the solemn custom of the poets: then if their text suppose be of charity, they shall take their exordium as far off as from a description of the river Nile in Egypt; or if they are to discourse of the mystery of the Cross, they shall begin with a story of Bell and the Dragon; or perchance if their subject be of fasting, for an entrance to their sermon they shall pass through the twelve signs of the zodiac; or lastly, if they are to preach of faith, they shall address themselves in a long mathematical account of the quadrature of the circle. I myself once heard a great fool (a great scholar I would have said) undertaking in a laborious discourse to explain the mystery of the Holy Trinity; in the unfolding whereof, that he might shew his wit and reading, and together satisfy itching ears, he proceeded in a new method, as by insisting on the letters, syllables, and proposition, on the concord of noun and verb, and that of noun substantive, and noun adjective; the auditors all wondered, and some mumbled to themselves that hemistitch of Horace,

但即便他们百般辩解，我们的救主仍会打断他们，回答说：“你们这些文士、法利赛人、假冒为善的人有祸了！我实在不认识你们。我只留给你们一条诫命，就是彼此相爱，但我没听见谁说自己忠实地遵守了这条诫命。我在福音书中已经清楚地告诉你们，没有用任何比喻，我父的国度不是为那些靠苦修、祷告或禁食来宣称自己配得上它的人预备的，而是为那些靠着信心和行善来使自己配得上它的人预备的。我不能承认那些不倚靠我的怜悯，只倚靠自己功德的人。所以，你们当中那些倚靠自己功德的人，即使去寻找新的天国，也永远无法进入那从创世之初就只为那些内心真诚的人预备的天国。”当这些修士和僧侣遭遇如此耻辱的拒绝，看到耕夫和工匠都能进入他们自己被拒之门外的王国时，他们会如何偷偷摸摸地躲藏，又会如何可怜兮兮地溜走？然而，直到这最后的考验之前，他们对未来的幸福比任何人都更有信心，因为他们对幸福的希望比任何人都多。这些人不仅自视甚高，也备受他人尊敬，尤其是那些托钵僧，无人敢冒犯他们，因为作为忏悔者，他们被赋予了守护一切秘密的重任，并受誓言保守秘密；然而，很多时候，当他们几乎酩酊大醉时，却管不住自己的舌头，口吐露一些蛛丝马迹，暴露出自己醉醺醺的，以至于痛苦地想要被解救。 若有人稍稍挑衅他们，他们必定会报复，并在下一次公开演说中，以犀利的言辞反驳对方，令全场听众都不得不注意到他们所指的对象；除非有人贿赂他们，让他们闭嘴，否则他们绝不会停止这种夸夸其谈的方式。他们的布道不过是舞台表演，他们的演讲充满了滑稽和荒诞。我的天哪！他们的手势多么模仿！他们的声音多么高亢低沉！他们的语调、叫喊、歌唱、尖叫、鬼脸、做鬼脸、模仿猿猴的表情、扭曲面部；他们将这种演说技巧视作一种神秘的秘诀，通过传统代代相传。关于这种技巧，我斗胆再多说几句。首先，他们以一种嘲讽的口吻祈求神的帮助，这种做法是从诗人的庄严习俗中借来的；然后，如果他们的文本是关于慈善的，他们的开篇就会写得离谱，比如描述埃及的尼罗河；或者，如果他们要谈论十字架的奥秘，他们会以钟与龙的故事开头；或者，如果他们的主题是斋戒，他们会在布道的开头讲述黄道十二宫；或者，最后，如果他们要宣讲信仰，他们会用冗长的数学论述来阐述圆的平方。 我曾亲耳听过一个十足的傻瓜（我本想说他是个博学之士）煞费苦心地讲解圣三位一体的奥秘；为了炫耀他的才智和学识，也为了满足听众的好奇心，他采用了一种新方法，强调字母、音节和命题，强调名词和动词的协调一致，以及名词的实义和形容词的协调一致；听众们都感到惊奇，有些人则喃喃自语道：“这简直就是贺拉斯的半句诗‘’

Why all this needless trash?

为什么会有这么多不必要的垃圾？

But at last he brought it thus far, that he could demonstrate the whole Trinity to be represented by these first rudiments of grammar, as clearly and plainly as it was possible for a mathematician to draw a triangle in the sand: and for the making of this grand discovery, this subtle divine had plodded so hard for eight months together, that he studied himself as blind as a beetle, the intenseness of the eye of his understanding overshadowing and extinguishing that of his body; and yet he did not at all repent him of his blindness, but thinks the loss of his sight an easy purchase for the gain of glory and credit.

但最终他取得了如此成就，能够证明整个三位一体可以用这些语法的基本原理来表示，其清晰明了程度堪比数学家在沙地上画三角形。为了取得这项伟大的发现，这位精明的神学家连续八个月艰苦卓绝地钻研，以至于他像甲虫一样双目失明，他理解之眼的强烈光芒掩盖并熄灭了他肉眼的光芒。然而，他丝毫没有为自己的失明感到后悔，反而认为失去视力是赢得荣耀和声誉的轻易代价。

I heard at another time a grave divine, of fourscore years of age at least, so sour and hard-favoured, that one would be apt to mistrust that it was Scotus Redivivus; he taking upon him to treat of the mysterious name, JESUS, did very subtly pretend that in the very letters was contained, whatever could be said of it: for first, its being declined only with three cases, did expressly point out the trinity of persons, then that the nominative ended in S, the accusative in M, and the ablative in U, did imply some unspeakable mystery, viz., that in words of those initial letters Christ was the summus, or beginning, the medius, or middle, and the ultimus, or end of all things. There was yet a more abstruse riddle to be explained, which was by dividing the word JESUS into two parts, and separating the S in the middle from the two extreme syllables, making a kind of pentameter, the word consisting of five letters: and this intermedial S being in the Hebrew alphabet called sin, which in the English language signifies what the Latins term peecatum, was urged to imply that the holy Jesus should purify us from all sin and wickedness. Thus did the pulpiteer cant, while all the congregation, especially the brotherhood of divines, were so surprised at his odd way of preaching, that wonder served them, as grief did Niobe, almost turned them into stones. I among the rest (as Horace describes Priapus viewing the enchantments of the two sorceresses, Canidia and Sagane) could no longer contain, but let fly a cracking report of the operation it had upon me. These impertinent introductions are not without reason condemned; for of old, whenever Demosthenes among the Greeks, or Tully among the Latins, began their orations with so great a digression from the matter in hand, it was always looked upon as improper and unelegant, and indeed, were such a long-fetched exordium any token of a good invention, shepherds and ploughmen might lay claim to the title of men of greatest parts, since upon any argument it is easiest for them to talk what is least to the purpose. These preachers think their preamble (as we may well term it), to be the most fashionable, when it is farthest from the subject they propose to treat of, while each auditor sits and wonders what they drive at, and many times mutters out the complaint of Virgil:—

我曾听一位至少八十岁高龄、面容阴沉、脾气暴躁的神学家讲道，他若是复生的司各脱，恐怕会怀疑他是不是真的复生了。他竟敢谈论耶稣这个神秘的名字，并巧妙地声称，关于这个名字的一切奥秘都蕴藏在这个字母之中：首先，它只有三个格的变化，明确地指出了三位一体；其次，主格以 S 结尾，宾格以 M 结尾，夺格以 U 结尾，这暗示着某种难以言喻的奥秘，即基督在这三个首字母的表达中，是万物的至高无上（summus） ，即开始，至高无上 （medius） ，至高无上（ ultimus） 。还有一个更晦涩难懂的谜题需要解释，那就是将“耶稣”这个词分成两部分，并将中间的“S”与两端的音节分开，形成一种五音步诗，这个词由五个字母组成：而这个中间的“S”在希伯来字母中被称为“sin”，在英语中，它表示拉丁语中的 “peecatum” 。 有人敦促人们暗示，圣洁的耶稣应该洗净我们一切的罪孽； 邪恶。讲坛上的说教者如此虚伪，而所有会众， 尤其是神职人员兄弟会，对他的古怪做法感到非常惊讶。 布道，那份惊奇对他们来说，就像尼俄柏的悲伤一样，几乎改变了他们。 化作石头。我和其他人一样（正如贺拉斯描述普里阿普斯观看时那样） 两位女巫卡尼迪亚和萨加内的魔法不再有效。 有所保留，但却泄露了它对我造成的行动的惊人内幕。 这些无礼的介绍并非毫无道理地受到谴责；因为 古老的，无论是希腊人中的德摩斯梯尼，还是拉丁人中的图利， 他们的演讲一开始就离题万里，毫无重点。 它一直被视为不恰当、不雅，事实上也的确如此。 冗长的序言，任何优秀发明的标志，牧羊人和 耕田者或许可以自诩为最杰出的人，因为 在任何争论中，他们最容易做的就是谈论那些最无关紧要的事情。 目的。这些传道者认为他们的序言（我们可以这样称呼它）是为了…… 最时髦的东西，恰恰与他们提出的主题最背道而驰。 而与此同时，每个审计员都坐在那里，琢磨着他们到底在干什么，并且 他多次低声念叨着维吉尔的抱怨：

Whither does all this jargon tend? In the third place, when they come to the division of their text, they shall give only a very short touch at the interpretation of the words, when the fuller explication of their sense ought to have been their only province. Fourthly, after they are a little entered, they shall start some theological queries, far enough off from the matter in hand, and bandy it about pro and con till they lose it in the heat of scuffle. And here they shall cite their doctors invincible, subtle, seraphic, cherubic, holy, irrefragable, and such like great names to confirm their several assertions. Then out they bring their syllogisms, their majors, their minors, conclusions, corollaries, suppositions, and distinctions, that will sooner terrify the congregation into an amazement, than persuade them into a conviction. Now comes the fifth act, in which they must exert their utmost skill to come off with applause. Here therefore they fall a telling some sad lamentable story out of their legend, or some other fabulous history, and this they descant upon allegorically, tropologically, and analogically; and so they draw to a conclusion of their discourse, which is a more brain-sick chimera than ever Horace could describe in his De Arte Poetica, when he began:—

所有这些术语最终指向何方？ 第三，当他们开始划分文本时，对词义的解释却只是蜻蜓点水，而这本应是他们唯一的职责。第四，在他们稍稍进入状态后，便会抛出一些与主题无关的神学问题，争论不休，直到在激烈的辩论中败下阵来。此时，他们会引用那些无敌的、精妙的、神圣的、圣洁的、无可辩驳的等等伟大人物的名字来佐证自己的各种论断。然后，他们会拿出他们的三段论、大三段论、小三段论、结论、推论、假设和区分，这些与其说是说服听众，不如说是让他们感到震惊。现在到了第五幕，他们必须使出浑身解数才能赢得掌声。因此，他们便开始讲述他们传说中某个悲伤可怜的故事，或者其他一些奇幻的历史，并以寓言、比喻和类比的方式加以阐述；就这样，他们得出了一个结论，这个结论比贺拉斯在 《论诗艺》 中所描述的还要荒谬绝伦。 他开始的时候：

Humano Capitis &c. Their praying is altogether as ridiculous as their preaching; for imagining that in their addresses to heaven they should set out in a low and tremulous voice, as a token of dread and reverence, they begin therefore with such a soft whispering as if they were afraid any one should overhear what they said; but when they are gone a little way, they clear up their pipes by degrees, and at last bawl out so loud as if, with Baal's priests, they were resolved to awake a sleeping god; and then again, being told by rhetoricians that heights and falls, and a different cadency in pronunciation, is a great advantage to the setting off any thing that is spoken, they will sometimes as it were mutter their words inwardly, and then of a sudden hollo them out, and be sure at last, in such a flat, faltering tone as if their spirits were spent, and they had run themselves out of breath. Lastly, they have read that most systems of rhetoric treat of the art of exciting laughter; therefore for the effecting of this they will sprinkle some jests and puns that must pass for ingenuity, though they are only the froth and folly of affectedness. Sometimes they will nibble at the wit of being satyrical, though their utmost spleen is so toothless, that they suck rather than bite, tickle rather than scratch or wound: nor do they ever flatter more than at such times as they pretend to speak with greatest freedom.

Humano Capitis 等 。他们的祈祷完全是荒谬的， 他们的布道；因为他们想象，在他们向上帝祈祷时，他们 应该以低沉颤抖的声音开始，以此表示恐惧和 出于敬畏，他们开始轻声细语，仿佛…… 他们害怕有人会听到他们说的话；但当他们离开后…… 走了一小段路，他们逐渐清理了管道，最后嚎啕大哭起来。 他们的声音如此响亮，仿佛与巴力的祭司们决心唤醒沉睡的灵魂。 上帝；然后，修辞学家们又告诉他们，高度和下降， 不同的发音节奏对……来说是一个巨大的优势 任何被提及的事物，他们有时会像……一样 他们低声在心里嘀咕着，然后突然大声喊了出来， 终于确定了，语气却如此平淡、颤抖，仿佛他们的精神…… 他们精疲力竭，气喘吁吁。最后，他们读完了。 大多数修辞体系都探讨如何激发笑声的艺术； 因此，为了达到这个目的，他们会穿插一些笑话和双关语。 那必须被当作独创性来看待，尽管它们只不过是泡沫和愚蠢而已。 矫揉造作。有时他们会故意嘲讽别人的机智， 尽管它们最强壮的脾脏几乎没有牙齿，以至于它们只能吸吮而不是…… 轻咬、轻挠，而非抓挠或伤害：他们也从不奉承。 比他们假装畅所欲言的时候还要多。

Finally, all their actions are so buffoonish and mimical, that any would judge they had learned all their tricks of mountebanks and stage-players, who in action it is true may perhaps outdo them, but in oratory there is so little odds between both, that it is hard to determine which seems of longest standing in the schools of eloquence.

最后，他们的所有行为都如此滑稽可笑、模仿拙劣，以至于任何人都会认为他们学会了江湖骗子和舞台演员的所有伎俩。诚然，在行动上，江湖骗子和舞台演员或许能胜过他们，但在演说方面，两者之间的差距微乎其微，因此很难确定哪一个在雄辩的学校里历史更为悠久。

Yet these preachers, however ridiculous, meet with such hearers, who admire them as much as the people of Athens did Demosthenes, or the citizens of Rome could do Cicero: among which admirers are chiefly shopkeepers, and women, whose approbation and good opinion they only court; because the first, if they are humoured, give them some snacks out of unjust gain; and the last come and ease their grief to them upon all pinching occasions, especially when their husbands are any ways cross or unkind.

然而，这些传教士无论多么荒谬可笑，都会遇到这样的听众，他们对传教士的崇拜程度，就像雅典人崇拜德摩斯梯尼，罗马公民崇拜西塞罗一样。这些崇拜者主要是店主和妇女，传教士们只讨好她们，博取她们的赞许和好感；因为店主如果听话，会从不正当的利益中得到一些零食；而妇女们则会在她们遇到任何棘手的情况时前来安慰她们，尤其是在她们的丈夫生气或不友善的时候。

Thus much I suppose may suffice to make you sensible how much these cell-hermits and recluses are indebted to my bounty; who when they tyrannize over the consciences of the deluded laity with fopperies, juggles, and impostures, yet think themselves as eminently pious as St. Paul, St. Anthony, or any other of the saints; but these stage-divines, not less ungrateful dis-owners of their obligations to folly, than they are impudent pretenders to the profession of piety, I willingly take my leave of, and pass now to kings, princes, and courtiers, who paying me a devout acknowledgment, may justly challenge back the respect of being mentioned and taken notice of by me.

我想，这些足以让你们明白，这些隐居的僧侣和遁世之人是多么感激我的恩惠；他们用浮夸的伎俩、花招和欺骗来蒙蔽愚昧的信徒，却自以为像圣保罗、圣安东尼或其他圣徒一样虔诚；这些装腔作势的神职人员，不仅忘恩负义，还厚颜无耻地自诩虔诚，我在此就此告别，转而与君王、王子和朝臣们交谈。他们虔诚地向我致敬，却无权要求我提及他们，更无权过问。

And first, had they wisdom enough to make a true judgment of things, they would find their own condition to be more despicable and slavish than that of the most menial subjects. For certainly none can esteem perjury or parricide a cheap purchase for a crown, if he does but seriously reflect on that weight of cares a princely diadem is loaded with. He that sits at the helm of government acts in a public capacity, and so must sacrifice all private interest to the attainment of the common good; he must himself be conformable to those laws his prerogative exacts, or else he can expect no obedience paid them from others; he must have a strict eye over all his inferior magistrates and officers, or otherwise it is to be doubted they will but carelessly discharge their respective duties. Every king, within his own territories, is placed for a shining example as it were in the firmament of his wide-spread dominions, to prove either a glorious star of benign influence, if his behaviour be remarkably just and innocent, or else to impend as a threatening comet, if his blazing power be pestilent and hurtful.

首先，如果他们有足够的智慧去真正地判断事物，就会发现自己的处境比最卑微的臣民还要卑贱和奴性。任何人都不会认为伪证或弑父是换取王冠的廉价之举，只要认真思考一下君主冠冕所承载的重担。执掌政权者以公职行事，必须为公共利益牺牲一切私利；他自身必须遵守其特权所规定的法律，否则便无法指望他人服从；他必须严加监督所有下级官员，否则他们很可能敷衍了事。每一位君主，在其领土之内，都如同在其广袤疆域的星空中，被赋予了光辉的榜样：如果他的行为公正无私，便会成为一颗散发仁慈光辉的明星；如果他的权力如同瘟疫般肆虐，便会如同一颗危险的彗星，带来灾难。

Subjects move in a darker sphere, and so their wanderings and failings are less discernible; whereas princes, being fixed in a more exalted orb, and encompassed with a brighter dazzling lustre, their spots are more apparently visible, and their eclipses, or other defects, influential on all that is inferior to them. Kings are baited with so many temptations and opportunities to vice and immorality, such as are high feeding, liberty, flattery, luxury, and the like, that they must stand perpetually on their guard, to fence off those assaults that are always ready to be made upon them. In fine, abating from treachery, hatred, dangers, fear, and a thousand other mischiefs impending on crowned heads, however uncontrollable they are this side heaven, yet after their reign here they must appear before a supremer judge, and there be called to an exact account for the discharge of that great stewardship which was committed to their trust If princes did but seriously consider (and consider they would if they were but wise) these many hardships of a royal life, they would be so perplexed in the result of their thoughts thereupon, as scarce to eat or sleep in quiet

臣民生活在较为黑暗的领域，因此他们的过错和过失不易察觉；而君主则身处更为崇高的领域，周身闪耀着耀眼的光芒，他们的瑕疵也更加显眼，他们的缺点或其他缺陷会对所有不如他们的人产生影响。君王们面临着诸多诱惑和机会，例如丰盛的饮食、自由、奉承、奢靡等等，因此他们必须时刻保持警惕，抵御那些随时可能降临的攻击。总之，即便君王们能暂时摆脱背叛、仇恨、危险、恐惧以及其他种种迫在眉睫的灾祸——无论这些灾祸在人间多么难以控制——他们终将离开人世，在至高无上的审判面前接受审判，并被要求对履行其受托的伟大职责做出明确的交代。如果君主们能够认真思考（如果他们足够明智，就一定会思考）王室生活的种种艰辛，他们就会为此忧心忡忡，难以安宁地进食和睡眠。

But now by my assistance they leave all these cares to the gods, and mind only their own ease and pleasure, and therefore will admit none to their attendance but who will divert them with sport and mirth, lest they should otherwise be seized and damped with the surprisal of sober thoughts. They think they have sufficiently acquitted themselves in the duty of governing, if they do but ride constantly a hunting, breed up good race-horses, sell places and offices to those of the courtiers that will give most for them, and find out new ways for invading of their people's property, and hooking in a larger revenue to their own exchequer; for the procurement whereof they will always have some pretended claim and title; that though it be manifest extortion, yet it may bear the show of law and justice: and then they daub over their oppression with a submissive, flattering carriage, that they may so far insinuate into the affections of the vulgar, as they may not tumult nor rebel, but patiently crouch to burdens and exactions. Let us feign now a person ignorant of the laws and constitutions of that realm he lives in, an enemy to the public good, studious only for his own private interest, addicted wholly to pleasures and delights, a hater of learning, a professed enemy to liberty and truth, careless and unmindful of the common concerns, taking all the measures of justice and honesty from the false beam of self-interest and advantage, after this hang about his neck a gold chain, for an intimation that he ought to have all virtues linked together; then set a crown of gold and jewels on his head, for a token that he ought to overtop and outshine others in all commendable qualifications; next, put into his hand a royal sceptre for a symbol of justice and integrity; lastly, clothe him with purple, for an hieroglyphic of a tender love and affection to the commonwealth. If a prince should look upon this portraiture, and draw a comparison between that and himself, certainly he would be ashamed of his ensigns of majesty, and be afraid of being laughed out of them.

但如今，在我的帮助下，他们将所有这些忧虑都交给了神明，只顾自己的安逸享乐，因此只允许那些能让他们尽情玩乐的人侍奉他们，以免他们被严肃的思考所困扰，从而感到沮丧和沮丧。 他们自以为尽到了统治的职责，只要他们不断狩猎，培育良驹，将官职卖给出价最高的朝臣，并想方设法侵占百姓的财产，为自己敛财；他们总能找到一些借口和合法性来掩盖这些罪行；即便明目张胆的敲诈勒索，也能披上法律和正义的外衣。然后，他们用顺从谄媚的姿态掩盖自己的压迫，以博取百姓的好感，使他们既不反抗也不骚动，只能默默忍受重担和苛捐杂税。现在让我们假装一个人，他不懂他所居住的王国的法律和宪法，他是公共利益的敌人，只为自己的私利而学习，完全沉迷于享乐，憎恨学习，公开反对自由和真理，对公共事务漠不关心，所有衡量正义和诚实的标准都源于自私自利的虚假光芒。之后，在他的脖子上挂上一条金链，暗示他应该拥有所有美德；然后，在他的头上戴上一顶金碧辉煌的王冠，象征着他应该在所有值得称赞的品质上超越他人；接下来，在他的手中放上一根权杖，象征着正义和正直；最后，给他穿上紫色的衣服，象征着他对国家深切的爱和关怀。如果一位王子看到这幅画像，并将其与自己进行比较，他一定会为自己的王室徽章感到羞耻，并害怕被人嘲笑而失去它们。

Next to kings themselves may come their courtiers, who, though they are for the most part a base, servile, cringing, low-spirited sort of flatterers, yet they look big, swell great, and have high thoughts of their honour and grandeur. Their confidence appears upon all occasions; yet in this one thing they are very modest, in that they are content to adorn their bodies with gold, jewels, purple, and other glorious ensigns of virtue and wisdom, but leave their minds empty and unfraught; and taking the resemblance of goodness to themselves, turn over the truth and reality of it to others. They think themselves mighty happy in that they can call the king master, and be allowed the familiarity of talking with him; that they can volubly rehearse his several tides of august highness, supereminent excellence, and most serene majesty, that they can boldly usher in any discourse, and that they have the complete knack of insinuation and flattery; for these are the arts that make them truly genteel and noble. If you make a stricter enquiry after their other endowments, you shall find them mere sots and dolts. They will sleep generally till noon, and then their mercenary chaplains shall come to their bed-side, and entertain them perhaps with a short morning prayer. As soon as they are drest they must go to breakfast, and when that is done, immediately to dinner. When the cloth is taken away, then to cards, dice, tables, or some such like diversion. After this they must have one or two afternoon banquets, and so in the evening to supper. When they have supped then begins the game of drinking; the bottles are marshalled, the glasses ranked, and round go the healths and bumpers till they are carried to bed. And this is the constant method of passing away their hours, days, months, years, and ages. I have many times took great satisfaction by standing in the court, and seeing how the tawdry butterflies vie upon one another: the ladies shall measure the height of their humours by the length of their trails, which must be borne up by a page behind. The nobles justle one another to get nearest to the king's elbow, and wear gold chains of that weight and bigness as require no less strength to carry than they do wealth to purchase.

仅次于君王的便是他们的朝臣，他们大多卑躬屈膝、唯唯诺诺、阴郁谄媚，却装腔作势，自视甚高，对自己的荣誉和地位充满自信。他们在任何场合都表现得自信满满；然而，有一点他们却非常谦逊，那就是他们满足于用金银珠宝、紫袍以及其他象征美德和智慧的华丽饰物来装点自己，却让自己的内心空虚无物；他们自以为是地展现了善良，却将善良的本质和真谛拱手让人。他们自认为无比幸福，因为他们可以称君王为“主人”，并被允许与他亲切交谈；他们可以滔滔不绝地赞颂君王的威严、卓越和庄严；他们可以大胆地发表任何言论；他们精通谄媚​​和奉承之道。因为正是这些技艺使他们显得真正高贵典雅。如果你仔细探究他们的其他才能，就会发现他们不过是些酒鬼和傻瓜。他们通常会睡到中午，然后那些唯利是图的牧师会来到他们的床边，或许会为他们做个简短的晨祷。他们一穿戴整齐就得去吃早餐，吃完早餐后，马上又要吃晚餐。餐后，他们又要玩牌、掷骰子、打牌，或者做些类似的消遣。之后，他们还要参加一两场下午茶宴，晚上再吃晚餐。晚餐过后，喝酒的游戏就开始了；酒瓶摆好，酒杯排列整齐，大家互相碰杯祝酒，直到最后被抬上床。 这就是他们消磨时光、日日夜夜、月月岁月乃至漫长岁月的惯常方式。我曾多次站在宫廷中，看着那些庸俗的女子争奇斗艳，不禁感到无比愉悦：女眷们以裙摆的长度来衡量她们的兴致高低，而裙摆则必须由侍从托着。贵族们争先恐后地想要靠近国王的臂弯，他们佩戴的金链沉重硕大，佩戴起来所需的力气丝毫不亚于购买它们所需的财富。

And now for some reflections upon popes, cardinals, and bishops, who in pomp and splendour have almost equalled if not outgone secular princes. Now if any one consider that their upper crotchet of white linen is to signify their unspotted purity and innocence; that their forked mitres, with both divisions tied together by the same knot, are to denote the joint knowledge of the Old and New Testament; that their always wearing gloves, represents their keeping their hands clean and undented from lucre and covetousness; that the pastoral staff implies the care of a flock committed to their charge; that the cross carried before them expresses their victory over all carnal affections; he (I say) that considers this, and much more of the like nature, must needs conclude they are entrusted with a very weighty and difficult office. But alas, they think it sufficient if they can but feed themselves; and as to their flock, either commend them to the care of Christ himself, or commit them to the guidance of some inferior vicars and curates; not so much as remembering what their name of bishop imports, to wit, labour, pains, and diligence, but by base simoniacal contracts, they are in a profane sense Episcopi, i.e., overseers of their own gain and income.

现在让我们来思考一下教皇、枢机主教和主教们，他们在排场和荣耀方面几乎可以与世俗君主比肩，甚至超越他们。如果有人想到，他们头上那块白色亚麻布的饰物象征着他们纯洁无瑕；他们分叉的主教冠，两部分用同一个结系在一起，象征着他们对旧约和新约的共同理解；他们总是戴着手套，代表着他们双手洁净，不受金钱和贪婪的侵蚀；牧杖象征着他们对托付给他们的信众的关怀；他们肩上扛着的十字架象征着他们战胜了一切肉欲；我说，任何人只要考虑到这些，以及更多类似的象征意义，就必然会得出结论：他们肩负着极其重大而艰巨的职责。然而，可悲的是，他们却认为只要能养活自己就足够了。至于他们的信众，要么将他们托付给基督亲自照管，要么将他们交给一些下级牧师和副牧师指导；他们根本不记得主教这个头衔所代表的意义，即辛勤劳作、努力和勤勉，而是通过卑鄙的买卖圣职合同，在世俗意义上成了主教，即 …… 对自己利益和收入负责。

So cardinals, in like manner, if they did but consider that the church supposes them to succeed in the room of the apostles; that therefore they must behave themselves as their predecessors, and so not be lords, but dispensers of spiritual gifts, of the disposal whereof they must one day render a strict account: or if they would but reflect a little on their habit, and thus reason with themselves, what means this white upper garment, but only an unspotted innocence? What signifies my inner purple, but only an ardent love and zeal to God? What imports my outermost pall, so wide and long that it covers the whole mule when I ride, nay, should be big enough to cover a camel, but only a diffusive charity, that should spread itself for a succour and protection to all, by teaching, exhorting, comforting, reproving, admonishing, composing of differences, courageously withstanding wicked princes, and sacrificing for the safety of our flock our life and blood, as well as our wealth and riches; though indeed riches ought not to be at all possessed by such as boast themselves successors to the apostles, who were poor, needy, and destitute: I say, if they did but lay these considerations to heart they would never be so ambitious of being created to this honour, they would willingly resign it when conferred upon them, or at least would be as industrious, watchful and laborious, as the primitive apostles were. Now as to the popes of Rome, who pretend themselves Christ's vicars, if they would but imitate his exemplary life, in the being employed in an unintermitted course of preaching; in the being attended with poverty, nakedness, hunger, and a contempt of this world; if they did but consider the import of the word pope, which signifies a father; or if they did but practice their surname of most holy, what order or degrees of men would be in a worse condition? There would be then no such vigorous making of parties, and buying of votes, in the conclave upon a vacancy of that see: and those who by bribery, or other indirect courses, should get themselves elected, would never secure their sitting firm in the chair by pistol, poison, force, and violence. How much of their pleasure would be abated if they were but endowed with one dram of wisdom? Wisdom, did I say? Nay, with one grain of that salt which our Saviour bid them not lose the savour of. All their riches, all their honour, their jurisdictions, their Peter's patrimony, their offices, their dispensations, their licences, their indulgences, their long train and attendants (see in how short a compass I have abbreviated all their marketing of religion); in a word, all their perquisites would be forfeited and lost; and in their room would succeed watchings, fastings, tears, prayers, sermons, hard studies, repenting sighs, and a thousand such like severe penalties: nay, what's yet more deplorable, it would then follow, that all their clerks, amanuenses, notaries, advocates, proctors, secretaries, the offices of grooms, ostlers, serving-men, pimps (and somewhat else, which for modesty's sake I shall not mention); in short, all these troops of attendants, which depend on his holiness, would all lose their several employments.

同样，枢机主教们若能谨记教会赋予他们的使命是继承使徒的遗志，就应当效法他们的前辈，而非作主，而是分发属灵恩赐之人，终有一天要为这些恩赐的处置向上帝交账；或者，若能稍加反思自身的服饰，扪心自问，这白色外袍的意义不正是纯洁无瑕吗？我紫色的内袍又代表着什么？不正是对上帝炽热的爱与虔诚吗？我最外层的裹尸布，宽大到我骑骡时能盖住整匹骡子，甚至大到能盖住一头骆驼，它所代表的只是一种广布的博爱，它应该通过教导、劝勉、安慰、责备、告诫、调解纷争、勇敢地抵抗邪恶的君王，以及为了我们信众的安全而牺牲我们的生命、鲜血、财富和财富，来为所有人提供救助和保护；然而，那些自诩为使徒继承人的人，根本不应该拥有财富，因为使徒们曾经贫穷、贫困、一无所有：我说，如果他们能把这些考虑放在心上，他们就不会如此渴望获得这份荣耀，他们会在被赋予这份荣耀时欣然放弃，或者至少会像早期的使徒那样勤奋、警醒、努力。 至于那些自诩为基督代理人的罗马教皇们，如果他们能效法基督的榜样，比如不间断地传道，忍受贫穷、赤身裸体、饥饿，以及对世俗的蔑视；如果他们能认真思考“教皇”一词的真正含义——它意味着父亲；或者如果他们能真正践行“至圣”的称号，那么世上还有什么人比他们更糟糕呢？那样一来，在教皇空缺的选举会议上，就不会出现如此激烈的党派斗争和贿选；那些通过贿赂或其他不正当手段当选的人，也绝不会用枪炮、毒药、武力或暴力来巩固他们的王位。如果他们能拥有哪怕一丝智慧，他们的享乐将会减少多少？我说的是智慧吗？不，我说的是救世主嘱咐他们不要失去味道的那一粒盐。他们所有的财富、荣誉、管辖权、彼得的遗产、官职、特许权、许可证、赎罪券、庞大的随从队伍（瞧，我多么简洁地概括了他们所有的宗教营销活动）；总之，他们所有的特权都将被没收和失去；取而代之的是守夜、斋戒、眼泪、祈祷、布道、苦读、忏悔的叹息，以及无数类似的严厉惩罚：不，更令人悲哀的是，随之而来的将是他们所有的书记员、助手、公证人、律师、代理人、秘书、马夫、马夫、仆人、皮条客（以及其他一些，出于谦逊，我就不一一提及了）；总之，所有这些依附于圣人的随从队伍，都将失去各自的工作。

This indeed would be hard, but what yet remains would be more dreadful: the very Head of the Church, the spiritual prince, would then be brought from all his splendour to the poor equipage of a scrip and staff. But all this is upon the supposition only that they understood what circumstances they are placed in; whereas now, by a wholesome neglect of thinking, they live as well as heart can wish: whatever of toil and drudgery belongs to their office that they assign over to St. Peter, or St. Paul, who have time enough to mind it; but if there be any thing of pleasure and grandeur, that they assume to themselves, as being hereunto called: so that by my influence no sort of people live more to their own ease and content. They think to satisfy that Master they pretend to serve, our Lord and Saviour, with their great state and magnificence, with the ceremonies of instalments, with the tides of reverence and holiness, and with exercising their episcopal function only in blessing and cursing. The working of miracles is old and out-dated; to teach the people is too laborious; to interpret scripture is to invade the prerogative of the schoolmen; to pray is too idle; to shed tears is cowardly and unmanly; to fast is too mean and sordid; to be easy and familiar is beneath the grandeur of him, who, without being sued to and intreated, will scarce give princes the honour of kissing his toe; finally, to die for religion is too self-denying; and to be crucified as their Lord of Life, is base and ignominious. Their only weapons ought to be those of the Spirit; and of these indeed they are mighty liberal, as of their interdicts, their suspensions, their denunciations, their aggravations, their greater and lesser excommunications, and their roaring bulls, that fright whomever they are thundered against; and these most holy fathers never issue them out more frequently than against those, who, at the instigation of the devil, and not having the fear of God before their eyes, do feloniously and maliciously attempt to lessen and impair St. Peter's patrimony: and though that apostle tells our Saviour in the gospel, in the name of all the other disciples, we have left all, and followed you, yet they challenge as his inheritance, fields, towns, treasures, and large dominions; for the defending whereof, inflamed with a holy zeal, they fight with fire and sword, to the great loss and effusion of Christian blood, thinking they are apostolical maintainers of Christ's spouse, the church, when they have murdered all such as they call her enemies; though indeed the church has no enemies more bloody and tyrannical than such impious popes, who give dispensations for the not preaching of Christ; evacuate the main effect and design of our redemption by their pecuniary bribes and sales; adulterate the gospel by their forced interpretations, and undermining traditions; and lastly, by their lusts and wickedness grieve the Holy Spirit, and make their Saviour's wounds to bleed anew.

这的确难以承受，但更可怕的是：教会的元首，属灵的君王，竟会从昔日的荣华富贵​​沦落到只剩一个行囊和一根拐杖的简陋行头。然而这一切的前提是，他们明白自己所处的境地；而如今，他们却因着一种健康的疏忽，过着心满意足的生活：凡是属于他们职责的辛劳苦差事，他们都推给了圣彼得或圣保罗，让他们去照管；而任何享乐和荣耀之事，他们都自以为是地据为己有：以至于在我的影响下，没有哪一群人比他们更安逸自在。他们妄图用他们显赫的地位和威严，用隆重的仪式，用虔诚的敬拜和圣洁，以及仅仅用祝福和咒骂来履行主教的职责，来取悦他们声称侍奉的主，我们的救世主。行神迹是陈旧过时的；教导百姓太过劳累；诠释经文是对经院学者特权的侵犯；祈祷太过懒惰；流泪是懦弱无能的表现；斋戒太过卑鄙龌龊；亲昵有礼有损他的威严，他若非被奉承恳求，恐怕连亲吻君王的脚趾都不愿；最后，为宗教而死太过自我牺牲；被钉在十字架上，作为他们的生命之主，是卑鄙可耻的。 他们唯一的武器应当是圣灵的武器；而他们在这方面确实非常慷慨，例如他们的禁令、停职处分、谴责、加重处罚、大大小小的绝罚，以及震慑一切被他们斥责之人的咆哮怒吼；这些至圣的教父们最频繁地使用这些武器，是针对那些受魔鬼唆使、心中毫无敬畏之心，恶意地企图减少和损害圣彼得遗产的人：尽管这位使徒在福音书中代表所有其他门徒告诉我们的救主，我们已经撇下一切，跟随了你，但他们却声称田地、城镇、财宝和广阔的领地都是他的产业；为了捍卫教会，他们满怀圣洁的热忱，用刀剑和烈火战斗，造成基督徒的大量伤亡和流血，自以为是基督新妇——教会——的使徒捍卫者，却杀害了所有他们称之为教会敌人的人；然而，教会的确没有比这些不敬神的教皇更残暴、更嗜血的敌人了，他们颁布特许令禁止宣讲基督；他们用金钱贿赂和出卖来转移我们救赎的主要意义和目的；他们用强加的解释和破坏传统的手段来歪曲福音；最后，他们用自己的私欲和邪恶使圣灵忧伤，使救主的伤口再次流血。

Farther, when the Christian church has been all along first planted, then confirmed, and since established by the blood of her martyrs, as if Christ her head would be wanting in the same methods still of protecting her, they invert the order, and propagate their religion now by arms and violence, which was wont formerly to be done only with patience and sufferings. And though war be so brutish, as that it becomes beasts rather than men; so extravagant, that the poets feigned it an effect of the furies; so licentious, that it stops the course of all justice and honesty, so desperate, that it is best waged by ruffians and banditti, and so unchristian, that it is contrary to the express commands of the gospel; yet maugre all this, peace is too quiet, too inactive, and they must be engaged in the boisterousness of war.

此外，基督教会自始至终都是靠殉道者的鲜血建立、巩固和延续，仿佛基督作为教会的元首，若不以同样的方式守护教会，他们却颠倒黑白，如今竟用武力和暴力传播他们的宗教，而这在以前只能通过耐心和苦难来实现。战争如此野蛮，以至于人与野兽无异；如此肆意妄为，以至于诗人将其比作复仇女神的降生；如此放荡不羁，以至于阻碍了一切正义和正直；如此绝望，以至于只有暴徒和匪徒才能发动；如此违背基督教义，以至于与福音的明确教导背道而驰；然而，即便如此，和平对他们而言也太过平静，太过沉寂，他们非要投身于喧嚣的战争之中。

Among which undertaking popes, you shall have some so old that they can scarce creep, and yet they will put on a young, brisk resolution, will resolve to stick at no pains, to spare no cost, nor to waive any inconvenience, so they may involve laws, religion, peace, and all other concerns, whether sacred or civil, in unappeasable tumults and distractions. And yet some of their learned fawning courtiers will interpret this notorious madness for zeal, and piety, and fortitude, having found out the way how a man may draw his sword, and sheathe it in his brother's bowels, and yet not offend against the duty of the second table, whereby we are obliged to love our neighbours as ourselves. It is yet uncertain whether these Romish fathers have taken example from, or given precedent to, such other German bishops, who omitting their ecclesiastical habit, and other ceremonies, appear openly armed cap-a-pie, like so many champions and warriors, thinking no doubt that they come short of the duty of their function, if they die in any other place than the open field, fighting the battles of the Lord. The inferior clergy, deeming it unmannerly not to conform to their patrons and diocesans, devoutly tug and fight for their tithes with syllogisms and arguments, as fiercely as with swords, sticks, stones, or anything that came next to hand. When they read the rabbies, fathers, or other ancient writings, how quick-sighted are they in spying out any sentences, that they may frighten the people with, and make them believe that more than the tenth is due, passing by whatever they meet with in the same authors that minds them of the duty and difficulty of their own office. They never consider that their shaven crown is a token that they should pare off and cut away all the superfluous lusts of this world, and give themselves wholly to divine meditation; but instead of this, our bald-pated priests think they have done enough, if they do but mumble over such a fardel of prayers; which it is a wonder if God should hear or understand, when they whisper them so softly, and in so unknown a language, which they can scarce hear or understand themselves. This they have in common with other mechanics, that they are most subtle in the craft of getting money, and wonderfully skilled in their respective dues of tithes, offerings, perquisites, &c. Thus they are all content to reap the profit, but as to the burden, that they toss as a ball from one hand to another, and assign it over to any they can get or hire: for as secular princes have their judges and subordinate ministers to act in their name, and supply their stead; so ecclesiastical governors have their deputies, vicars, and curates, nay, many times turn over the whole care of religion to the laity. The laity, supposing they have nothing to do with the church (as if their baptismal vow did not initiate them members of it), make it over to the priests; of the priests again, those that are secular, thinking their tithe implies them to be a little too profane, assign this task over to the regulars, the regulars to the monks, the monks bandy it from one order to another, till it light upon the mendicants; they lay it upon the Carthusians, which order alone keeps honesty and piety among them, but really keep them so close that no body ever yet could see them. Thus the Popes thrusting only their sickle into the harvest of profit, leave all the other toil of spiritual husbandry to the bishops, the bishops bestow it upon the pastors, the pastors on their curates, and the curates commit it to the mendicants, who return it again to such as well know how to make good advantage of the flock, by the benefit of their fleece.

在这些教皇中，有些年纪老迈得几乎无法行走，却依然装出一副年轻气盛、意志坚定的样子，决心不惜一切代价，不计任何不便，将法律、宗教、和平以及所有其他事务，无论是神圣的还是世俗的，都卷入无法平息的骚乱和混乱之中。然而，他们一些学识渊博、阿谀奉承的朝臣却会将这种臭名昭著的疯狂解读为热忱、虔诚和坚韧，因为他们已经找到了一种方法，可以拔剑刺入兄弟的腹中，却又不违背《罗马法典》第二条诫命——爱人如己。 目前尚不确定这些罗马天主教教父是否效仿或开创了其他德国主教的先例。这些主教们省略了教会服饰和其他仪式，像一群勇士和战士一样，赤身裸体地公开出现，他们无疑认为，如果他们不是在战场上为上帝而战，而是在其他任何地方战死沙场，就辜负了他们的职责。下级神职人员认为不服从他们的赞助人和教区长是失礼的，他们虔诚地用逻辑推理和辩论来争取什一税，其激烈程度不亚于使用刀剑、棍棒、石头或任何手边能找到的东西。当他们阅读拉比、教父或其他古代著作时，他们多么敏锐地捕捉到那些可以用来恐吓民众、让他们相信应该缴纳超过十分之一的税款的句子，却对那些提醒他们自身职责和艰辛的经文视而不见。他们从不认为剃光头象征着他们应该摒弃世间一切多余的欲望，全身心投入到神圣的冥想中；相反，我们这些光头祭司却认为，只要他们喃喃自语地念诵一些无关紧要的祷文就足够了；这些祷文如此轻声细语，用他们自己都难以听懂的陌生语言，真让人怀疑上帝是否能够听到或理解。他们与其他的奸商一样，极其擅长敛财，并且精通各种什一税、奉献、津贴等等的征收之道。 因此，他们都乐于坐享其成，但对于责任，他们却像抛球一样随意转手，交给任何他们能找到或雇佣的人：正如世俗君主有法官和下属大臣代为行事一样，教会统治者也有他们的代理人、副牧师和助理牧师，甚至常常将整个宗教事务都交给平信徒。平信徒自以为与教会无关（仿佛他们的洗礼誓言没有使他们成为教会成员），便将责任推给神父；而那些世俗的神父，又认为缴纳什一税意味着他们有些亵渎神灵，便将这项任务交给正规教士，正规教士交给僧侣，僧侣们又在各个修会之间辗转，直到最终落到托钵僧手中。他们将这重担压在卡尔特教团身上，唯有这个教团才能维系信徒间的诚实与虔诚，但他们却将教团管得如此严密，以至于无人能够窥见其真面目。如此一来，教皇们只顾挥舞镰刀收割利润，将其他一切属灵耕耘的辛劳都留给了主教们；主教们将之赐予牧师，牧师们赐予他们的助理牧师，助理牧师们又将之托付给托钵僧，而托钵僧们最终又将之返还给那些深谙如何善用羊群之利、从中牟利的人。

But I would not be thought purposely to expose the weaknesses of popes and priests, lest I should seem to recede from my title, and make a satire instead of a panegyric: nor let anyone imagine that I reflect on good princes, by commending of bad ones: I did this only in brief, to shew that there is no one particular person can lead a comfortable life, except he be entered of my society, and retain me for his friend. Nor indeed can it be otherwise, since fortune, that empress of the world, is so much in league and amity with me, that to wise men she is always stingy, and sparing of her gifts, but is profusely liberal and lavish to fools. Thus Timotheus, the Athenian commander, in all his expeditions, was a mirror of good luck, because he was a little underwitted; from him was occasioned the Grecian proverb, 'H evdovtos kvptos aipel, The net fills, though the fisherman sleeps; there is also another favourable proverb, yhavf itttatai, The owl flies an omen of success. But against wise men are pointed these ill-aboding proverbs, 'Ev tetpadi. yewnoevtas, Born under a bad planet; equum habet seianum, He cannot ride the fore-horse; aurum tholosanum, Ill-gotten goods will never prosper; and more to the same purpose. But I forbear from any farther proverbializing, lest I should be thought to have rifled my Erasmus's adages. To return, therefore, fortune we find still favouring the blunt, and flushing the forward; strokes and smoothes up fools, crowning all their undertakings with success; but wisdom makes her followers bashful, sneaking, and timorous, and therefore you see that they are commonly reduced to hard shifts, must grapple with poverty, cold and hunger, must lie recluse, despised, and unregarded, while fools roll in money, are advanced to dignities and offices, and in a word, have the whole world at command. If any one think it happy to be a favourite at court, and to manage the disposal of places and preferments, alas, this happiness is so far from being attainable by wisdom, that the very suspicion of it would put a stop to all advancement Has any man a mind to raise himself a good estate? Alas what dealer in the world would ever get a farthing, if he be so wise as to scruple at perjury, blush at a lie, or stick at any fraud and over-reaching.

但我绝非有意揭露教皇和神父们的弱点，以免显得我辜负了自己的身份，写出讽刺而非颂扬之作；也不要让人误以为我赞扬恶君是为了褒扬贤君。我这样做只是略作提及，意在表明，若非与我结交，与我为友，无人能够过上舒适的生活。的确，也只能如此，因为命运，这位世界的女皇，与我如此结盟友好，以至于她总是吝啬地给予智者恩惠，却对愚者慷慨大方。雅典统帅提摩太，在他所有的远征中，都如同幸运的化身，因为他略显愚钝。希腊谚语“H evdovtos kvptos aipel” （ 渔夫虽睡，网却已满 ）便源于他；还有另一句吉利的谚语， 猫头鹰飞翔 ，预示着成功。但这些不祥的谚语却指向智者：' Ev tetpadi.​​ yewnoevtas，生于凶星 ；equum habet seianum， 他不能骑前马 ；aurum tholosanum， 不义之财永不兴旺 ；等等。但我不再赘述。 套用谚语，免得别人以为我偷了我的伊拉斯谟的课本。 谚语。因此，归根结底，我们发现命运仍然偏爱直率的人。 并向前冲洗；抚慰和安抚愚人，为一切加冕 他们的事业都取得了成功；但智慧使她的追随者感到羞怯。 他们偷偷摸摸、胆小怯懦，因此你会看到他们通常 被迫从事繁重轮班工作，必须与贫困、寒冷和饥饿作斗争，必须 隐士撒谎，被人鄙视，被人忽视，而傻瓜却富得流油。 晋升到显赫的地位和职位，总之，让全世界都为之瞩目 命令。如果有人认为在宫廷中受宠是件乐事，并且…… 妥善安排职位和晋升机会，唉，这种幸福如此短暂。 智慧远非所能企及，甚至仅仅是怀疑智慧的存在就会…… 停止一切进步，有谁想提升自己，成为一个好人？ 遗产？唉，如果他是的话，世界上哪个商人能拿到一分钱呢？ 他们如此睿智，以至于对作伪证感到愧疚，对说谎感到羞愧，对任何欺诈行为都深恶痛绝。 以及野心过大。

Farther, does any one appear a candidate for any ecclesiastical dignity? Why, an ass, or a plough-jobber, shall sooner gain it than a wise man. Again, are you in love with any handsome lady? Alas, women-kind are so addicted to folly, that they will not at all listen to the courtship of a wise suitor. Finally, wherever there is any preparation made for mirth and jollity, all wise men are sure to be excluded the company, lest they should stint the joy, and damp the frolic In a word, to what side soever we turn ourselves, to popes, princes, judges, magistrates, friends, enemies, rich or poor, all their concerns are managed by money, which because it is undervalued by wise men, therefore, in revenge to be sure, it never comes at them.

此外，谁能胜任任何教会的职位？哼，驴子或耕夫都比智者更容易得到它。再者，你爱上哪位佳人了？唉，女人总是如此愚昧，根本不会听从智者的求爱。最后，凡是准备欢庆的场合，所有智者都必定会被排除在外，以免他们扫兴，破坏欢乐。总之，无论我们转向哪一方，教皇、君主、法官、官员、朋友、敌人、富人或穷人，他们的一切都由金钱掌控。而智者低估了金钱的价值，因此，出于报复，金钱永远不会降临到他们身上。

But now, though my praise and commendation might well be endless, yet it is requisite I should put some period to my speech. I'll therefore draw toward an end, when I have first confirmed what I have said by the authority of several authors. Which by way of farther proof I shall insist upon, partly, that I may not be thought to have said more in my own behalf than what will be justified by others; and partly, that the lawyers may not check me for citing no precedents nor allegations. To imitate them therefore I will produce some reports and authorities, though perhaps like theirs too, they are nothing to the purpose.

然而，尽管我的赞扬和推荐可能无穷无尽，但我必须为我的发言设限。因此，我将在引用几位作者的权威论述来证实我的观点之后，结束我的发言。我之所以坚持引用这些论述，一方面是为了避免被认为我为自己辩护的言论超出了他人所能证明的范围；另一方面是为了避免律师们因为我没有引用任何先例或指控而质疑我。因此，为了效仿他们的做法，我将提供一些报告和权威资料，尽管这些资料或许也像他们的资料一样，毫无意义。

First then, it is confessed almost to a proverb, that the art of dissembling is a very necessary accomplishment; and therefore it is a common verse among school-boys:—

首先，几乎可以算是一句谚语，人们普遍认为伪装的艺术是一项非常必要的技能；因此，这首诗在学生中广为流传：

To feign the fool when fit occasions rise,

Argues the being more completely wise.

在合适的时机装傻充愣。

认为这样会更加智慧。

It is easy therefore to collect how great a value ought to be put upon real folly, when the very shadow, and bare imitation of it, is so much esteemed. Horace, who in his episdes thus styles himself:—

因此，当人们对真正的愚蠢的影子和拙劣的模仿都如此推崇时，就不难理解真正的愚蠢究竟有多么珍贵了。贺拉斯在他的讽刺诗中如此自称：

My sleek-skinn'd corpse as smooth as if I lie

'Mong th' fatted swine of Epicurus's sty.

我光滑的尸体，光滑得就像我躺着一样

伊壁鸠鲁猪圈里的肥猪。

This poet (I say) gives this advice in one of his odes:—

这位诗人（我说）在他的一首颂歌中提出了这样的建议：——

Short Folly with your counsels mix.

短暂的愚行与你的建议相结合。

The epithet of short, it is true, is a little improper. The same poet again has this passage elsewhere:—

的确，“短小”这个形容词有点不太恰当。这位诗人还在其他地方写过类似的段落：

Well-timed Folly has a sweet relish.

适时的愚行自有其甜蜜滋味。

And in another place:— 还有另一处：——

I'd rather much be censured for a fool,

Than feel the lash and smart of wisdom' s school.

我宁愿因为愚蠢而被谴责。

感受智慧学校的鞭挞和尖锐。

Homer praises Telemachus as much as any one of his heroes, and yet he gives him the epithet of Nuttios, Silly: and the Grecians generally use the same word to express children, as a token of their innocence. And what is the argument of all Homer's Iliads, but only, as Horace observes:—

荷马对忒勒马科斯的赞扬不亚于对其他任何一位英雄，然而他却给了忒勒马科斯一个绰号 “傻瓜” （Nuttios）：希腊人通常也这样认为。 用同一个词来指代孩子，象征着他们的纯真无邪。 荷马《伊利亚特》的全部论点是什么？正如贺拉斯所观察到的，不过是：

They kings and subjects dotages contain?

国王和臣民的晚年生活包含什么？

How positive also is Tully's commendation that all places are filled with fools? Now every excellence being to be measured by its extent, the goodness of folly must be of as large compass as those universal places she reaches to. But perhaps christians may slight the authority of a heathen. I could therefore, if I pleased, back and confirm the truth hereof by the citations of several texts of scripture; though herein. it were perhaps my duty to beg leave of the divines, that I might so far intrench upon their prerogative. Supposing a grant, the task seems so difficult as to require the invocation of some aid and assistance; yet because it is unreasonable to put the muses to the trouble and expense of so tedious a journey, especially since the business is out of their sphere, I shall choose rather (while I am acting the divine, and venturing in their polemic difficulties), to wish myself for such time animated with Scotus, his bristling and prickly soul, which I would not care how afterwards it returned to his body, though for refinement it were stopped at a purgatory by the way. I cannot but wish that I might wholly change my character, or at least that some grave divine, in my stead, might rehearse this part of the subject for me; for truly I suspect that somebody will accuse me of plundering the closets of those reverend men, while I pretend to so much divinity, as must appear in my following discourse. Yet however, it may not seem strange, that after so long and frequent a converse, I have gleaned some scraps from the divines; since Horace's wooden god by hearing his master read Homer, learned some words of Greek; and Lucian's cock, by long attention, could readily understand what any man spoke. But now to the purpose, wishing myself success.

塔利对“到处都是傻瓜”的赞扬，其积极意义何在？既然任何美德都应以其范围来衡量，那么愚昧的益处也必定如同它所触及的那些普遍之地一样广袤无垠。然而，基督徒或许会轻视异教徒的权威。因此，如果我愿意，我可以引用几段经文来佐证并证实此言的真谛；尽管如此，或许我应该先征得神学家的同意，才能如此深入地探讨他们的特权。即便获得许可，这项任务似乎也十分艰巨，需要寻求一些帮助和协助。然而，让缪斯女神们费心费力地踏上如此漫长而乏味的旅程实在不合情理，尤其此事还超出她们的范畴，所以我宁愿（在我扮演神职人员，涉足她们的论战困境之时）幻想自己能拥有司各脱那桀骜不驯、尖锐易怒的灵魂，即便它之后会以何种方式回归肉身，我也毫不在意，哪怕为了磨砺，它途中被困于炼狱之中。我真希望自己能彻底改变身份，或者至少能有一位严肃的神学家代替我，为我演练这部分内容；因为我实在怀疑，当我假装拥有如此多的神学知识时，会有人指责我盗用了这些受人尊敬的神学家的秘籍，而我接下来的论述必将暴露这一点。然而，经过如此漫长而频繁的交流，我从神学家们那里收集到一些零星的知识，或许并不奇怪；据说，贺拉斯笔下的木神通过聆听主人朗读荷马史诗，学会了一些希腊语词汇；而卢西安的公鸡，通过长时间的聆听，也能轻易听懂任何人的话语。但现在言归正传，祝我好运。

Ecclesiastes doth somewhere confess that there are an infinite number of fools. Now when he speaks of an infinite number, what does he else but imply, that herein is included the whole race of mankind, except some very few, which I know not whether ever any one had yet the happiness to see?

《传道书》某处承认愚人无数。当他谈到无数时，他的言下之意不就是指全人类吗？除了极少数人之外，我不知道是否有人有幸见过这些人。

The prophet Jeremiah speaks yet more plainly in his tenth chapter, where he saith, that Every man is brutish in his knowledge. He just before attributes wisdom to God alone, saying, that the Wise men of the nations are altogether brutish and foolish. And in the preceding chapter he gives this seasonable caution, Let not the wise man glory in his wisdom: the reason is obvious, because no man hath truly any whereof to glory. But to return to Ecclesiastes, when he saith, Vanity of vanities, all is vanity, what else can we imagine his meaning to be, than that our whole life is nothing but one continued interlude of Folly? This confirms that assertion of Tully, which is delivered in that noted passage we but just now mentioned, namely, that All places swarm with fools. Farther, what does the son of Sirach mean when he saith in Ecclesiasticus, that the Fool is changed as the moon, while the Wise man is fixed as the sun, than only to hint out the folly of all mankind; and that the name of wise is due to no other but the all-wise God? for all interpreters by Moon understand mankind, and by Sun that fountain of all light, the Almighty. The same sense is implied in that saying of our Saviour in the gospel, There is none good but one, that is God: for if whoever is not wise must be consequently a fool, and if, according to the Stoics, every man be wise so far only as he is good, the meaning of the text must be, all mortals are unavoidably fools; and there is none wise but one, that is God. Solomon also in the fifteenth chapter of his proverbs hath this expression, Folly is joy to him that is destitute of wisdom; plainly intimating, that the wise man is attended with grief and vexation, while the foolish only roll in delight and pleasure. To the same purpose is that saying of his in the first chapter of Ecclesiastes, In much wisdom is much grief; and he that increaseth knowledge increaseth sorrow. Again, it is confessed by the same preacher in the seventh chapter of the same book, That the heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth. This author himself had never attained to such a portion of wisdom, if he had not applied himself to a searching out the frailties and infirmities of human nature; as, if you believe not me, may appear from his own words in his first chapter, I gave my heart to know wisdom, and to know madness and folly; where it is worthy to be observed that as to the order of words, Folly for its advantage is put in the last place. Thus Ecclesiastes wrote, and thus indeed did an ecclesiastical method require; namely, that what has the precedence in dignity should come hindmost in rank and order, according to the tenor of that evangelical precept, The last shall be first, and the first shall be last. And in Ecclesiasticus likewise (whoever was author of the holy book which bears that name) in the forty-fourth chapter, the excellency of folly above wisdom is positively acknowledged; the very words I shall not cite, till I have the advantage of an answer to a question I am proposing, this way of interrogating being frequently made use of by Plato in his dialogues between Socrates, and other disputants: I ask you then, what is it we usually hoard and lock up, things of greater esteem and value, or those which are more common, trite, and despicable? Why are you so backward in making an answer? Since you are so shy and reserved, I'll take the Greek proverb for a satisfactory reply; namely, Foul water is thrown down the sink; which saying, that no person may slight it, may be convenient to advertise that it comes from no meaner an author than that oracle of truth, Aristotle himself. And indeed there is no one on this side Bedlam so mad as to throw out upon the dunghill his gold and jewels, but rather all persons have a close repository to preserve them in, and secure them under all the locks, bolts, and bars, that either art can contrive, or fears suggest: whereas the dirt, pebbles, and oyster-shells, that lie scattered in the streets, ye trample upon, pass by, and take no notice of.

先知耶利米在第十章中更加直白地指出：“ 人的知识都是愚拙的 。”在此之前，他将智慧归于上帝，说：“ 列国的智慧人全然愚拙 。”在前一章中，他又适时地告诫说： “智慧人不要因自己的智慧夸耀 。”原因显而易见，因为没有人真正拥有值得夸耀的智慧。回到《传道书》，当他说“ 虚空的虚空，凡事都是虚空” 时，我们还能想到什么意思呢？难道不是说我们的一生不过是一场持续不断的愚昧吗？这印证了图利的论断，即我们刚才提到的那段经文中所说的：“ 到处都是愚昧人 。”此外，西拉之子在《德训篇》中说， 愚人如月亮般变化无常 ， 智者如太阳般永恒不变 ，这岂不正是暗示全人类的愚昧吗？而“智者”之名唯有全知全能的上帝才配得上。因为所有解经家都将月亮理解为人类，将太阳理解为万物光明的源泉——全能的上帝。福音书中救主所言“除上帝一位外，别无良善”也蕴含着同样的含义。因为如果凡不智慧的，必然是愚人；而根据斯多葛学派的观点，每个人的智慧都取决于他的善行，那么这段经文的含义必然是：所有凡人都无可避免地是愚人；除上帝一位外，别无良善。 所罗门在箴言第十五章中也写道： “愚昧人以愚昧为乐” ，这清楚地表明，智慧人常伴有忧愁和烦恼，而愚昧人却只沉浸在欢乐和享乐之中。他在传道书第一章中也表达了同样的观点： “多有智慧，就多有忧愁；知识增多，就多有愁烦 。” 同一位传道者在同一卷书的第七章中也承认 ：“智慧人的心在哀哭之家，愚昧人的心在欢乐之家 。” 这位作者若不致力于探究人性的弱点和缺陷，就永远无法获得如此深刻的智慧；正如他在第一章中所说： “我专心求知智慧，也求知愚昧和狂妄 。”值得注意的是，就词序而言，“愚昧”一词为了自身利益被放在最后。传道书如此写道，教会也确实如此要求；也就是说，尊贵的事物在地位和顺序上应该排在最后，正如福音书的训诫所言： “在后的将要在前，在前的将要在后 。” 同样，在《德训篇》（无论其作者是谁）第四十四章中，愚昧胜过智慧这一点也得到了明确的肯定。我暂且不引用原文，直到我得到一个问题的答案。柏拉图在苏格拉底与其他辩论者的对话中也经常使用这种提问方式：那么，我问你，我们通常囤积和锁起来的是什么？是更受尊崇和有价值的东西，还是更普通、平庸和卑鄙的东西？你为何如此迟钝，不愿回答？既然你如此羞涩和矜持，我就用一句希腊谚语来回答吧：“ 污水倒进水槽 ”，这句谚语的意思是，任何人都不能轻视它。 或许可以方便地宣传一下，这本书出自一位同样不逊色的作者之手。 比真理的先知亚里士多德本人更伟大。事实上，没有人能与之媲美。 贝德拉姆这边疯了，竟然把他的金子和……扔到了粪堆上。 珠宝，但更确切地说，每个人都有一个妥善保管它们的场所。 将它们放好，并用所有锁、螺栓和栅栏固定好，无论是艺术还是艺术。 可以精心策划，或者恐惧暗示：而泥土、鹅卵石和 你们践踏散落在街头的牡蛎壳，径直走过。 置之不理，不必理会。

If then what is more valuable be coffered up, and what less so lies unregarded, it follows, that accordingly Folly should meet with a greater esteem than wisdom, because that wise author advises us to the keeping close and concealing the first, and exposing or laying open the other: as take him now in his own words, Better is he that hideth his folly than him that hideth his wisdom. Beside, the sacred text does oft ascribe innocence and sincerity to fools, while the wise man is apt to be a haughty scorner of all such as he thinks or censures to have less wit than himself: for so I understand that passage in the tenth chapter of Ecclesiastes, When he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool. Now what greater argument of candour or ingenuity can there be, than to demean himself equal with all others, and not think their deserts any way inferior to his own. Folly is no such scandalous attribute, but that the wise Agur was not ashamed to confess it, in the thirtieth chapter of Proverbs: Surely I am more brutish than any man, and have not the understanding of a man, Nay, St. Paul himself, that great doctor of the Gentiles, writing to his Corinthians, readily owns the name, saying, If any man speak as a fool, I am more; as if to have been less so had been a reproach and disgrace. But perhaps I may be censured for misinterpreting this text by some modern annotators, who like crows pecking at one another's eyes, find fault, and correct all that went before them, pretend each their own glosses to contain the only true and genuine explication; among whom my Erasmus (whom I cannot but mention with respect) may challenge the second place, if not the precedency. This citation (say they) is purely impertinent; the meaning of the apostle is far different from what you dream of: he would not have these words so understood, as if he desired to be thought a greater fool than the rest, but only when he had before said, Are they ministers of Christ? so am I: as if the equalling himself herein to others had been too little, he adds, I am more, thinking a bare equality not enough, unless he were even superior to those he compares himself with. This he would have to be believed as true; yet lest it might be thought offensive, as bordering too much on arrogance and conceit, he tempers and alleviates it by the covert of Folly. I speak (says he) as a fool, knowing it to be the peculiar privilege of fools to speak the truth, without giving offence. But what St. Paul's thoughts were when he wrote this, I leave for them to determine. In my own judgment at least I prefer the opinion of the good old tun-bellied divines, with whom it's safer and more creditable to err, than to be in the right with smattering, raw, novices.

如果更有价值的东西被珍藏起来，而价值较低的东西则被忽视，那么愚昧理应比智慧更受推崇，因为那位智慧的作者劝诫我们保守愚昧，隐藏智慧，而将智慧暴露出来。正如他自己所说： “隐藏愚昧的，胜过隐藏智慧的 。”此外，圣经常常将天真和真诚赋予愚人，而智者则往往傲慢地嘲讽那些他认为或批评不如自己聪明的人。因为我对《传道书》第十章的这段话的理解也是如此： “愚昧人走在路上，他的智慧就丧失了，他就对众人说他是愚昧人。” 还有什么比谦卑自己与他人平等，并且不认为他人的功绩比自己的逊色更能体现坦诚和智慧呢？愚昧并非如此可耻，但智慧的亚古珥在《箴言》第三十章中却毫不羞愧地承认这一点： “我比任何人都愚拙，没有人的智慧 。” 甚至连伟大的圣保罗博士也如此认为。 这位外邦人在写给哥林多人的信中，欣然接受了这个名字，说道： 若有人说话像愚人，我比他更愚 ；仿佛少些愚昧反而是一种羞辱。但或许我会因误解这段经文而受到一些现代注释者的指责，他们如同乌鸦互相啄食，挑剔并纠正前人的一切，声称自己的注释才是唯一真正正确的解释；在这些人当中，我的伊拉斯谟（我不得不对他表示敬意）或许能与他并驾齐驱，即便不是首要地位。他们说，这段引文纯属无稽之谈；使徒的意思与你们的想象截然不同：他不会希望人们这样理解这些话，仿佛他想被认为比其他人更愚，而只是在他之前说过“ 他们是基督的仆人吗？我也是 ”之后。 仿佛在此将自己与他人相提并论还不够似的，他补充道： 我更甚 ，认为仅仅平等是不够的，除非他比他所比较的人更优秀。这一点他必须被相信；然而，为了避免被认为冒犯，过于傲慢自大，他便用愚昧的伪装来缓和和减轻这种感觉。他说：“ 我像个傻瓜一样说话。”他知道这是…… 愚人有一种特殊的特权：说真话而不冒犯他人。 但圣保罗写下这些话时的想法究竟是什么，就留给后人去探究吧。 确定。至少在我看来，我更倾向于采纳好人的意见。 那些老态龙钟、大腹便便的神职人员，对他们而言，犯错反而更安全、更体面。 比和略懂皮毛、经验不足的新手争论正确要好得多。

Nor indeed should any one mind the late critics any more than the senseless chattering of a daw: especially since one of the most eminent of them (whose name I advisedly conceal, lest some of our wits should be taunting him with the Greek proverb, magisterially and dogmatically descanting upon his text [are they the ministers of Christ? ]) I speak as a fool. I am more makes a distinct chapter, and (which without good store of logic he could never have done) adds a new section, and then gives this paraphrase, which I shall verbatim recite, that you may have his words materially, as well as formally his sense (for that's one of their babbling distinctions). [I speak as a fool] that is, if the equalling myself to those false apostles would have been construed as the vaunt of a fool, I will willingly be accounted a greater fool, by taking place of them, and openly pleading, that as to their ministry, I not only come up even with them, but outstrip and go beyond them: though this same commentator a little after, as it were forgetting what he had just before delivered, tacks about and shifts to another interpretation.

事实上，任何人都不必在意那些近来批评家的言论，就像不必在意一只白痴的喋喋不休一样：尤其是一位最杰出的批评家（我特意隐去了他的姓名，以免我们当中一些聪明人用那句希腊谚语嘲讽他，一本正经地、教条地解读他的文本[ 他们是基督的仆人吗？ ]）说我像个傻瓜一样说话。我更进一步，单独成章，并且（如果没有深厚的逻辑，他绝不可能做到这一点）又增加了一个新的部分，然后给出了以下释义，我将逐字逐句地复述，以便你们能够从实质和形式上理解他的话语（因为这是他们喋喋不休的区分之一）。[ 我像个傻瓜一样说话 ]也就是说，如果 将自己与那些假使徒相提并论，会被视为…… 即便自诩为傻瓜，我甘愿被视为更大的傻瓜，通过接受 在他们的位置上，并公开恳求，至于他们的事奉，我不仅 与他们并驾齐驱，但超越他们，走得更远：尽管这同样 评论员过了一会儿才开口，仿佛忘记了刚才说过的话。 表达完毕后，他改变了思路，转而采用另一种解释。

But why do I insist upon any one particular example, when in general it is the public charter of all divines, to mould and bend the sacred oracles till they comply with their own fancy, spreading them (as Heaven by its Creator) like a curtain, closing together, or drawing them back, as they please? Thus indeed St. Paul himself minces and mangles some citations he makes use of, and seems to wrest them to a different sense from what they were first intended for, as is confessed by the great linguist, St. Hierom.

但是，既然所有神学家普遍奉行着随意篡改神圣神谕的公义，我为何要执着于举某个具体的例子呢？他们可以像铺开帷幕一样（如同造物主创造天堂一般）随意地展开、合拢或拉开神谕，随心所欲。事实上，圣保罗本人也断章取义地引用了一些经文，似乎将其曲解成与原意截然不同的意思，正如伟大的语言学家圣希罗姆所承认的那样。

Thus when that apostle saw at Athens the inscription of an altar, he draws from it an argument for the proof of the christian religion; but leaving out great part of the sentence, which perhaps if fully recited might have prejudiced his cause, he mentions only the two last words viz., To the unknown God; and this too not without alteration, for the whole inscription runs thus: To the Gods of Asia, Europe, and Africa, to all foreign and unknown Gods.

因此，当那位使徒在雅典看到祭坛上的铭文时，他从中找到了证明基督教信仰的论据；但他省略了大部分句子，因为如果完整地背诵出来，可能会对他的论点不利，他只提到了最后两个词，即“ 献给未知的神” ；而且这也并非没有改动，因为整个铭文是这样的：“ 献给亚洲、欧洲和非洲的神，献给所有外国和未知的神” 。

'Tis an imitation of the same pattern, I will warrant you, that our young divines, by leaving out four or five words in a place, and putting a false construction on the rest, can make any passage serviceable to their own purpose; though from the coherence of what went before, or follows after, the genuine meaning appears to be either wide enough, or perhaps quite contradictory to what they would thrust and impose upon it. In which knack the divines are grown now so expert, that the lawyers themselves begin to be jealous of an encroachment upon what was formerly their sole privilege and practice. And indeed what can they despair of proving, since the fore-mentioned commentator (I had almost blundered out his name), but that I am restrained by fear of the same Greek proverbial sarcasm) did upon a text of St. Luke put an interpretation, no more agreeable to the meaning of the place, than one contrary quality is to another? The passage is this, when Judas's treachery was preparing to be executed, and accordingly it seemed requisite that all the disciples should be provided to guard and secure their assaulted master, our Saviour, that he might piously caution them against reliance for his delivery on any worldly strength, asks them, whether in all their embassy they lacked anything, when he had sent them out so unfurnished for the performance of a long journey, that they had not so much as shoes to defend their feet from the injuries of flints and thorns, or a scrip to carry a meal's meat in; and when they had answered that they lacked nothing, he adds, But now he that hath a purse let him take it, and likewise a scrip; and he that hath no sword let him sell his garment, and buy one. Now when the whole doctrine of our Saviour inculcates nothing more frequently than meekness, patience, and a contempt of this world, is it not plain what the meaning of the place is? Namely, that he might now dismiss his ambassadors in a more naked, defenceless condition, he does not only advise them to take no thought for shoes or scrip, but even commands them to part with the very clothes from their back, that so they might have the less incumbrance and entanglement in the going through their office and function. He cautions them, it is true, to. be furnished with a sword, yet not such a carnal one as rogues and highwaymen make use of for murder and bloodshed, but with the sword of the Spirit, which pierces through the heart, and searches out the innermost retirements of the soul, lopping off all our lust, and corrupt affections, and leaving nothing in possession of our breast but piety, zeal, and devotion: this (I say) in my opinion is the most natural interpretation.

我敢断言，我们这些年轻的神学家们正是模仿同样的伎俩，他们只需省略经文中的四五个词，再对其余部分进行错误的解释，就能使任何一段文字都为己所用；尽管从前后文的连贯性来看，原文的真正含义要么足够宽泛，要么与他们强加的解释截然相反。如今，神学家们已经如此精通此道，以至于连律法师们都开始嫉妒这种对他们原本独有特权和惯例的侵犯。的确，他们还有什么可指望证明的呢？因为前面提到的那位注释家（我差点把他的名字写错，但我还是忍住了，免得落入希腊谚语的讽刺之风）对圣路加福音的一段经文所做的解释，与原文的含义毫无关联，就像一个相反的品质与另一个相反的品质一样。这段经文是这样的：当犹大的背叛即将实施时，为了保护他们受难的老师——我们的救主，耶稣需要安排好所有门徒，以便他能虔诚地告诫他们不要倚靠任何世俗的力量来拯救他。耶稣问门徒们，在他们出使耶稣的过程中是否缺少什么。他派他们远行，却让他们身无长物，甚至连鞋子都没有，无法保护双脚免受荆棘的伤害，也没有口袋来装食物。门徒们回答说他们什么都不缺，耶稣又说 ：“但是，有钱囊的可以带着，有口袋的也可以带着；没有刀的要卖掉衣服去买刀 。” 现在，当我们的救主耶稣的全部教义…… 它最常灌输的莫过于温顺、耐心和蔑视。 在这个世界上，这个地方的意义难道还不明显吗？那就是： 他现在可能会以一种更加赤裸裸、毫无防备的方式解散他的大使们。 他还建议他们不要考虑鞋子，或者 不仅命令他们交出行头，甚至还命令他们交出身上所有的衣服。 反过来，这样他们或许就能减少负担和纠缠。 参观他们的办公室和职能部门。他告诫他们，的确如此。 配备一把剑，但不是像流氓和恶棍那样血腥的剑。 强盗们利用武力进行谋杀和流血，但用剑…… 圣灵，它能穿透人心，探寻内心深处。 灵魂的隐退，斩断我们所有的欲望和腐败的情感， 我们心中除了虔诚、热忱和……之外，什么也不留下。 虔诚：在我看来，这是最自然的解释。

But see how that divine misunderstands the place; by sword (says he) is meant, defence against persecution; by scrip, or purse, a sufficient quantity of provision; as if Christ had, by considering better of it, changed his mind in reference to that mean equipage, which he had before sent his disciples in, and therefore came now to a recantation of what he had formerly instituted: or as if he had forgot what in time past he had told them, Blessed are you when men shall revile you, and persecute you, and say all manner of evil against you for my sake. Render not evil for evil, for blessed are the meek, not the cruel: as if he had forgot that he encouraged them by the examples of sparrows and lilies to take no thought for the morrow; he gives them now another lesson, and charges them, rather than go without a sword, to sell their garment, and buy one; as if the going cold and naked were more excusable than the marching unarmed. And as this author thinks all means which are requisite for the prevention or retaliation of injuries to be implied under the name of sword, so under that of scrip, he would have everything to be comprehended, which either the necessity or conveniency of life requires.

但看看这位神学家是如何误解了这里的意思；他说，刀剑指的是抵御迫害的武器；口袋或钱袋指的是充足的生活所需；仿佛基督后来改变了主意，不再让门徒们携带那简陋的装备，于是收回了他先前所设立的规矩：又仿佛他忘记了自己过去对他们说过的话 ：“人若因我辱骂你们，逼迫你们，毁谤你们，你们就有福了。不要以恶报恶，因为温柔的人有福了 ，残忍的人没有福。”仿佛他忘记了自己曾以麻雀和百合花为例，鼓励他们不要为明天忧虑；如今他又给他们另一个教训，告诫他们宁可卖掉衣服去买一把刀，也不要不带刀 ；仿佛挨冻赤身裸体比……更情有可原。 不携带武器地行军。正如这位作者所认为的，所有必要的手段 为防止或报复以该名义造成的伤害，特此声明 有了剑，再加上契约，他就能拥有一切。 理解了，这是生活必需或便利所要求的。

Thus does this provident commentator furnish out the disciples with halberts, spears, and guns, for the enterprise of preaching Christ crucified; he supplies them at the same time with pockets, bags, and portmanteaus, that they might carry their cupboards as well as their bellies always about them: he takes no notice how our Saviour afterwards rebukes Peter for drawing that sword which he had just before so strictly charged him to buy; nor that it is ever recorded that the primitive Christians did by no ways withstand their heathen persecutors otherwise than with tears and prayers, which they would have exchanged more effectually for swords and bucklers, if they had thought this text would have borne them out.

这位颇具远见的注释者为门徒们配备了戟、矛和枪，以便他们去宣扬被钉十字架的基督；同时，他还为他们准备了口袋、袋子和旅行箱，让他们可以随时携带他们的衣橱和肚子：他完全没有注意到，我们的救主后来是如何责备彼得拔出他之前严厉要求他去买的剑的；也没有注意到，没有任何记载表明，早期基督徒除了用眼泪和祷告来抵挡异教徒的迫害之外，别无他法，如果他们认为这段经文会支持他们的说法，他们宁愿用眼泪和祷告来代替刀剑和盾牌，这样会更有效。

There is another, and he of no mean credit, whom for respect to his person I shall forbear to name, who commenting upon that verse in the prophet Habakkuk (I saw the tents of Cushan in affliction, and the curtains of the land of Midian did tremble), because tents were sometimes made of skins, he pretended that the word tents did here signify the skin of St. Bartholomew, who was flayed for a martyr.

还有一位，他颇具声望，出于对他的尊重，我不便透露他的名字。他曾对先知哈巴谷书中的那节经文（ 我看见古珊的帐篷受苦，米甸地的幔子震动 ）作过注释，因为帐篷有时是用……制成的。 他假装这里的“帐篷”一词指的是圣人的皮肤。 巴塞洛缪被剥皮殉道。

I myself was lately at a divinity disputation (where I very often pay my attendance), where one of the opponents demanded a reason why it should be thought more proper to silence all heretics by sword and faggot, rather than convert them by moderate and sober arguments? A certain cynical old blade, who bore the character of a divine, legible in the frowns and wrinkles of his face, not without a great deal of disdain answered, that it was the express injunction of St. Paul himself, in those directions to Titus (A man that is an heretic, after the first and second admonition, reject), quoting it in Latin, where the word reject is devita, while all the auditory wondered at this citation, and deemed it no way applicable to his purpose; he at last explained himself, saying, that devita signified de vita tollendum hereticum, a heretic must be slain. Some smiled at his ignorance, but others approved of it as an orthodox comment And however some disliked that such violence should be done to so easy a text, our hair-splitting and irrefragable doctor went on in triumph. To prove it yet (says he) more undeniably, it is commanded in the old law [Thou shalt not suffer a witch to live]: now then every Maleficus, or witch, is to be killed, but an heretic is Maleficus, which in the Latin translation is put for a witch, ergo, &c. All that were present wondered at the ingenuity of the person, and very devoudy embraced his opinion, never dreaming that the law was restrained only to magicians, sorcerers, and enchanters: for otherwise, if the word Maleficus signified what it most naturally implies, every evil-doer, then drunkenness and whoredom were to meet with the same capital punishment as witchcraft But why should I squander away my time in a too tedious prosecution of this topic, which if drove on to the utmost would afford talk to eternity? I aim herein at no more than this, namely, that since those grave doctors take such a swinging range and latitude, I, who am but a smattering novice in divinity, may have the larger allowance for any slips or mistakes.

我最近参加了一场神学辩论（我经常出席），其中一位辩手质问，为何用刀剑和柴堆来消灭所有异端，比用温和冷静的论证来感化他们更为妥当？一位面容阴郁、满脸皱纹、颇具神学气质的老者，带着几分轻蔑地回答说，这是圣保罗在给提多的指示中明确指示的（ 对于异端，在经过第一次和第二次劝诫之后，要弃绝他 ）。他引用了拉丁文原文，其中 “弃绝 ”一词是 “devita” 。在场的所有人都对此引文感到疑惑，认为这与他的目的毫无关系。最后，他解释说， “devita”的意思是 “de vita tollendum hereticum” ，即异端必须被处死。有些人嘲笑他的无知，但也有人赞同他这番正统的见解。尽管有些人不满于如此曲解如此简单的经文，我们这位吹毛求疵、固执己见的医生依然得意洋洋地继续说道：“为了更无可辩驳地证明这一点，旧律法中明文规定‘ 不可容许女巫存活 ’：因此，所有巫师（Maleficus ）都应被处死，而异端分子 （Maleficus ）在拉丁语译本中指代女巫， 因此等等 。”所有在场的人都惊叹于此人的机智，并欣然接受了他的观点，丝毫没有想到这条律法并非只针对魔法师、巫师和巫术师：否则，如果“巫师 ”（Maleficus） 一词…… 它所指的正是它最自然的含义，即每一个作恶者，然后…… 醉酒和卖淫都将处以同样的死刑。 巫术，但我为什么要把时间浪费在如此乏味的事情上呢？ 对这一议题的深入探讨，如果能做到极致，将会带来…… 与永恒对话？我在此的目的仅此而已，即，既然 那些严肃的医生们态度摇摆不定，而我，只不过…… 对神学略知一二的初学者，或许可以拥有更大的自由支配权。 失误或错误。

Now therefore I return to St. Paul, who uses these expressions [Ye suffer fools gladly] applying it to himself; and again [As a fool receive me], and [That which I speak, I speak not after the Lord, but as it were foolishly]; and in another place [We are fools for Christ's sake]. See how these commendations of Folly are equal to the author of them, both great and sacred. The same holy person does yet enjoin and command the being a fool, as a virtue of all others most requisite and necessary: for, says he [If any man seem to be wise in this world, let him become a fool that he may be wise]. Thus St. Luke records, how our Saviour, after his resurrection, joining himself with two of his disciples travelling to Emmaus, at his first salutation he calls them fools, saying [O fools, and slow of heart to believe], Nor may this seem strange in comparison to what is yet farther delivered by St. Paul, who adventures to attribute something of Folly even to the all-wise God himself [The foolishness of God (says he) is wiser than men]; in which text St. Origen would not have the word foolishness any way referred to men, or applicable to the same sense, wherein is to be understood that other passage of St. Paul [The preaching of the cross to them that perish, foolishness]. But why do I put myself to the trouble of citing so many proofs, since this one may suffice for all, namely, that in those mystical psalms wherein David represents the type of Christ, it is there acknowledged by our Saviour, in way of confession, that even he himself was guilty of Folly; Thou (says he) O God knowest my foolishness? Nor is it without some reason that fools for their plainness and sincerity of heart have always been most acceptable to God Almighty. For as the princes of this world have shrewdly suspected, and carried a jealous eye over such of their subjects as were the most observant, and deepest politicians (for thus Caesar was afraid of the plodding Cassius, and Brutus, thinking himself secure enough from the careless drinking Anthony; Nero likewise mistrusted Seneca, and Dionysius would have been willingly rid of Plato), whereas they can all put greater confidence in such as are of less subtlety and contrivance So our Saviour in like manner dislikes and condemns the wise and crafty, as St. Paul does expressly declare in these words, God hath chosen the foolish things of the world; and again, it pleased God by foolishness to save the world; implying that by wisdom it could never have been saved. Nay, God himself testifies as much when he speaks by the mouth of his prophet, I will destroy the wisdom of the wise, and bring to nought the understanding of the learned. Again, our Saviour does solemnly return his Father thanks for that he had hidden the mysteries of salvation from the wise, and revealed them to babes, i.e., to fools; for the original word vnpriois, being opposed to oooois if one signify wise, the other must foolish. To the same purpose did our blessed Lord frequently condemn and upbraid the scribes, pharisees, and lawyers, while he carries himself kind and obliging to the unlearned multitude: for what otherwise can be the meaning of that tart denunciation, Woe unto you scribes and pharisees, than woe unto you wise men, whereas he seems chiefly delighted with children, women, and illiterate fishermen.

因此，现在我回到圣保罗，他用“ 你们甘心容忍愚昧人 ”来形容自己；他还说“你们要像愚昧人一样接纳我 ”，以及“ 我所说的话，不是照着主的吩咐说的，乃是照着愚昧人的意思说的 ”，在另一处又说“ 我们为基督的缘故成了愚人 ”。由此可见，这些对愚昧的赞美与它们的作者——伟大而神圣——相得益彰。这位圣人甚至还命令我们甘愿愚昧，将其视为所有美德中最必要、最不可或缺的一项：因为他说：“ 若有人自以为聪明，倒不如变作愚拙，好叫他成为聪明 。”因此，圣路加福音记载，救主复活后，与两位门徒一同前往以马忤斯，在第一次问候时，他称他们为愚拙的人，说[ 愚拙的人哪，你们的心信得太慢了 ]。这与圣保罗接下来的论述相比也毫不奇怪，他甚至大胆地将愚拙的成分归于全知全能的上帝[他说， 上帝的愚拙比人的智慧更甚 ]。在圣奥利金看来，这段经文中的“愚拙”一词绝不会用来指代人，也不会与保罗另一段话[ 向灭亡的人传讲十字架的道理，是愚拙的 ]的含义相同。 但我为何要费尽心思列举这么多证据呢？其实一个就足以说明一切，那就是在那些大卫预表基督的神秘诗篇中，我们的救主以忏悔的方式承认自己也曾犯过愚昧之罪：“神啊， 你岂不知我的愚昧吗？” 愚昧之人因其坦率真诚的心而总是最受全能上帝的悦纳，这并非没有道理。正如世上的君王们精明地猜忌并嫉妒那些最善于观察、最有深度的政治家（例如，凯撒惧怕行事迟钝的卡西乌斯，布鲁图斯自以为能摆脱粗心大意、嗜酒如命的安东尼；尼禄同样不信任塞内卡，狄奥尼修斯也乐于除掉柏拉图），而他们却更信任那些不那么狡猾奸诈的人。同样，我们的救主也厌恶并谴责那些既聪明又狡诈的人，正如圣保罗明确地宣称的那样： “神拣选了世上愚拙的 ；”他又说： “神乐意藉着愚拙的拯救世人 ”，这意味着世人若靠智慧是永远无法得救的。 上帝亲自通过他的先知之口作证，这的确如此。 我要毁灭智慧人的智慧，使博学人的聪明归于无有 。我们的救主再次郑重地感谢天父，因为天父曾将救恩的奥秘向智者隐藏，却向婴孩，也就是愚人启示 ；因为原文中的“愚人 ”（vnpriois） 与“愚人 ”（oooois） 相对，如果一个表示智慧，另一个就必然表示愚昧。出于同样的目的，我们蒙福的主常常谴责和斥责文士、法利赛人和律法师，却对无知的大众表现得仁慈和乐于助人：因为那句尖锐的谴责——“你们文士和法利赛人有祸了！”——除了“你们这些聪明人有祸了”之外，还能有什么别的意思呢？ 他似乎尤其喜欢儿童、妇女和不识字的渔民。

We may farther take notice, that among all the several kinds of brute creatures he shews greatest liking to such as are farthest distant from the subtlety of the fox. Thus in his progress to Jerusalem he chose to ride sitting upon an ass, though, if he pleased, he might have mounted the back of a lion with more of state, and as little of danger. The Holy Spirit chose rather likewise to descend from heaven in the shape of a simple gall-less dove, than that of an eagle, kite, or other more lofty fowl.

我们还可以注意到，在各种动物中，他最喜爱那些最不像狐狸那样狡猾的动物。因此，在他前往耶路撒冷的途中，他选择骑驴，尽管如果他愿意，他完全可以骑在狮子背上，那样更显尊贵，也更安全。同样，圣灵也选择以一只普通的、没有胆汁的鸽子的形象从天而降，而不是以鹰、鸢或其他更高大的鸟类的形象出现。

Thus all along in the holy scriptures there are frequent metaphors and similitudes of the most inoffensive creatures, such as stags, hinds, lambs, and the like. Nay, those blessed souls that in the day of judgment are to be placed at our Saviour's right hand are called sheep, which are the most senseless and stupid of all cattle, as is evidenced by Aristotle's Greek proverb, a sheepishness of temper, a dull, blockish, sleepy, unmanly humour. Yet of such a flock Christ is not ashamed to profess himself the shepherd. Nay, he would not only have all his proselytes termed sheep, but even he himself would be called a lamb; as when John the Baptist seeth Jesus coming unto him, he saith, Behold the Lamb of God; which same title is very often given to our Saviour in the apocalypse.

因此，圣经中处处可见对最无害的动物，如雄鹿、雌鹿、羔羊等，的频繁比喻和类比。甚至那些在审判日将被放在救主右边的蒙福灵魂，也被称为羊，羊是所有牲畜中最愚钝、最迟钝的，正如亚里士多德的希腊谚语所言：“性情像羊一样，迟钝、笨拙、昏昏欲睡、缺乏男子气概。”然而，基督却毫不羞于自称为这群羊的牧者。不仅如此，他不仅希望所有皈依他的人都被称为羊，甚至他自己也愿意被称为羔羊；正如施洗约翰看见耶稣向他走来时所说： “看哪，神的羔羊 ！”这同样的称号也常常用来称呼我们的救主。 世界末日。

All this amounts to no less than that all mortal men are fools, even the righteous and godly as well as sinners; nay, in some sense our blessed Lord himself, who, although he was the wisdom of the Father, yet to repair the infirmities of fallen man, he became in some measure a partaker of human Folly, when he took our nature upon him, and was found in fashion as a man; or when God made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. Nor would he heal those breaches our sins had made by any other method than by the foolishness of the cross, published by the ignorant and unlearned apostles, to whom he frequently recommends the excellence of Folly, cautioning them against the infectiousness of wisdom, by the several examples he proposes them to imitate, such as children, lilies, sparrows, mustard, and such like beings, which are either wholly inanimate, or at least devoid of reason and ingenuity, guided by no other conduct than that of instinct, without care, trouble, or contrivance. To the same intent the disciples were warned by their lord and master, that when they should be brought unto the synagogues, and unto magistrates and powers, they shall take no thought how, or what thing they should answer, nor what they should say: they were again strictly forbid to enquire into the times and seasons, or to place any confidence in their own abilities, but to depend wholly upon divine assistance.

这一切无异于说，所有凡人都是愚人，即使是义人和敬虔的人，以及罪人；不，从某种意义上说，我们蒙福的主自己也是如此，他虽然是父的智慧 ，但为了弥补堕落人类的软弱，当他取了我们的人性，以人的样式出现时，他在某种程度上也成了人类愚昧的一部分；或者说，当上帝使他——一个无罪的人——替我们成为罪，好让我们在他里面成为上帝的义时 。他不会用其他任何方法来弥补我们罪恶所造成的裂痕，唯有十字架的愚拙之举，这愚拙之举是由那些无知无学问的使徒所宣扬的。他常常向使徒们推荐愚拙的美德，告诫他们不要被智慧所迷惑。他列举了许多例子，例如孩童、百合花、麻雀、芥菜等等，让他们效法这些完全无生命的生物，或者至少缺乏理性和智慧，它们的行为完全受本能驱使，无需谨慎、费心或谋略。出于同样的目的，他们的主也告诫门徒，当他们被带到会堂、官长和掌权者面前时， 不要考虑如何回答，也不要考虑说什么 ；他们也被严令禁止探究时辰 ，或提出任何异议。 对自己能力的自信，却完全依赖神灵 协助。

At the first peopling of paradise the Almighty had never laid so strict a charge on our father Adam to refrain from eating of the tree of knowledge except he had thereby forewarned that the taste of knowledge would be the bane of all happiness. St. Paul says expressly, that knowledge puffeth up, i.e., it is fatal and poisonous. In pursuance whereunto St. Bernard interprets that exceeding high mountain whereon the devil had erected his seat to have been the mountain of knowledge. And perhaps this may be another argument which ought not to be omitted, namely, that Folly is acceptable, at least excusable, with the gods, inasmuch, as they easily pass by the heedless failures of fools, while the miscarriages of such as are known to have more wit shall very hardly obtain a pardon; nay, when a wise man comes to sue for an acquitment from any guilt, he must shroud himself under the patronage and pretext of Folly. For thus in the twelfth of Numbers Aaron entreats Moses to stay the leprosy of his sister Miriam, saying, alas, my Lord, I beseech thee lay not the sin upon us wherein we have done foolishly. Thus, when David spared Saul's life, when he found him sleeping in a tent of Hachilah, not willing to stretch forth his hand against the Lord's anointed, Saul excuses his former severity by confessing, Behold, I have played the fool, and have erred exceedingly. David also himself in much the same form begs the remission of his sin from God Almighty with this prayer, Lord, I pray thee take away the iniquity of thy servant, for I have done very foolishly; as if he could not have hoped otherwise to have his pardon granted except he petitioned for it under the covert and mitigation of Folly. The agreeable practice of our Saviour is yet more convincing, who, when he hung upon the cross, prayed for his enemies, saying, Father, forgive them, urging no other plea in their behalf than that of their ignorance, for they know not what they do. To the same effect St. Paul in his first epistle to Timothy acknowledges he had been a blasphemer and a persecutor, But (saith he) I obtained mercy, because I did it ignorantly in unbelief. Now what is the meaning of the phrase [I did it ignorantly] but only this? My fault was occasioned from a misinformed Folly, not from a deliberate malice. What signifies [I obtained mercy] but only that I should not otherwise have obtained it had not folly and ignorance been my vindication? To the same purpose is that other passage in the mysterious Psalmist, which I forgot to mention in its proper place, namely, Oh remember not the sins and offences of my youth! the word which we render offences, is in Latin ignorantias, ignorances. Observe, the two things he alleges in his excuse are, first, his rawness of age, to which Folly and want of experience are constant attendants: and secondly, his ignorances, expressed in the plural number for an enhancement and aggravation of his foolishness.

在人类初次踏入天堂时，全能的上帝从未如此严厉地告诫我们的始祖亚当不可吃智慧树上的果子， 除非祂预先警告说，知识的滋味将成为一切幸福的祸根。圣保罗明确指出， 知识使人自高自大，也就是说 ，它是致命的、有毒的。圣伯纳德据此将魔鬼安放宝座的那座高山解释为知识之山。或许还有另一个不容忽视的论点，那就是愚昧在神明眼中是可以接受的，至少是可以被原谅的，因为他们很容易对愚人的鲁莽过失视而不见，而那些以智慧著称的人的失误却很难得到宽恕；甚至当一位智者前来请求免除罪责时，他必须以愚昧为借口来为自己开脱。因此，在《民数记》第十二章中，亚伦恳求摩西止住他姐姐米利暗的麻风病，说：“ 唉，我主啊，求你不要将我们愚昧所犯的罪归到我们身上 。”同样，当大卫发现扫罗睡在哈基拉的帐篷里，不愿伸手伤害耶和华的受膏者时，扫罗饶恕了他的性命，承认自己之前的严厉：“ 看哪，我愚昧无知，犯了极大的罪 。”大卫也以类似的方式向全能的上帝祈求赦免他的罪，他说：“ 主啊，求你除掉你仆人的罪孽，因为我犯了极大的罪 。”仿佛他若非借着愚昧的掩护祈求，就别想得到赦免。 我们救主的可敬之举更具说服力。祂被钉在十字架上时，为仇敌祷告说：“父啊，赦免他们。”祂没有为他们提出任何其他辩解，只是指出他们的无知， 因为他们不知道自己所做的是什么 。同样，圣保罗在写给提摩太的第一封信中也承认自己曾是亵渎神明的人和迫害者。他说：“然而， 我蒙了怜悯，因为我是在不信的时候，出于无知而做的 。”那么，“ 我蒙了怜悯 ”这句话的含义不就只有这一点吗？我的过错源于无知的愚昧，而非出于蓄意的恶意。“ 我蒙了怜悯 ”这句话的含义不就只有一点吗？那就是，若非愚昧和无知使我免遭冤屈，我本不会蒙受怜悯。出于同样的目的，还有那位神秘的诗篇作者的另一段经文，我之前忘记在合适的地方提及，那就是：“ 求你不要记念我幼年的罪孽和过犯！” 我们译为“过犯”的词，在拉丁语中是 ignorantias ，意为“无知”。请注意， 他在辩解中提出的两点是：第一，他年纪尚轻，经验不足； 愚昧和缺乏经验是其常见的伴随现象；其次， 他的无知，用复数形式表达出来，是为了增强效果， 加剧了他的愚蠢行为。

But that I may not wear out this subject too far, to draw now towards a conclusion, it is observable that the christian religion seems to have some relation to Folly, and no alliance at all with wisdom. Of the truth whereof, if you desire farther proof than my bare word you may please, first, to consider, that children, women, old men, and fools, led as it were by a secret impulse of nature, are always most constant in repairing to church, and most zealous, devout and attentive in the performance of the several parts of divine service; nay, the first promulgators of the gospel, and the first converts to Christianity, were men of plainness and simplicity, wholly unacquainted with secular policy or learning.

但为了避免在这个话题上赘述过多，现在就作结：基督教似乎与愚昧有些关联，而与智慧毫无关联。若你认为这并非空穴来风，不妨先想想：孩童、妇女、老人，甚至愚人，仿佛受某种自然本能的驱使，总是最频繁地前往教堂，并在履行各项宗教仪式时最为热忱、虔诚和专注；事实上，福音的最初传播者和基督教的最初皈依者，都是朴实无华、不谙世俗政治和学问的人。

Farther, there are none more silly, or nearer their wits' end, than those who are too superstitiously religious: they are profusely lavish in their charity; they invite fresh affronts by an easy forgiveness of past injuries; they suffer themselves to be cheated and imposed upon by laying claim to the innocence of the dove; they make it the interest of no person to oblige them, because they will love, and do good to their enemies, as much as to the most endearing friends; they banish all pleasure, feeding upon the penance of watching, weeping, fasting, sorrow and reproach; they value not their lives, but with St. Paul, wish to be dissolved, and covet the fiery trial of martyrdom: in a word, they seem altogether so destitute of common sense, that their soul seems already separated from the dead and inactive body. And what else can we imagine all this to be than downright madness? It is the less strange therefore that at the feast of Pentecost the apostles should be thought drunk with new wine; or that St. Paul was censured by Festus to have been beside himself.

此外，世上再没有比那些过于迷信的宗教人士更愚蠢、更接近精神崩溃的人了：他们慷慨施舍，却轻易原谅过去的伤害，招致新的冒犯；他们自诩清白无辜，却任由他人欺骗和蒙蔽；他们不顾任何人的利益，因为他们爱仇敌如同爱挚友一般；他们摒弃一切享乐，沉溺于守夜、哭泣、斋戒、悲伤和自责的苦修之中；他们不珍惜生命，反而像圣保罗一样渴望解脱 ，渴求殉道的烈火考验：总之，他们 他们似乎完全丧失了常识，以至于他们的灵魂似乎 已经与死亡且失去活性的尸体分离了。我们还能做什么呢？ 想象一下，这一切难道不就是彻头彻尾的疯狂吗？这反而显得不那么奇怪了。 因此，在五旬节，使徒们应当被思考。 醉于新酒；或者说，圣保罗因醉于新酒而受到非斯都的谴责。 他简直欣喜若狂。

And since I have had the confidence to go thus far, I shall venture yet a little forwarder, and be so bold as to say thus much more: all that final happiness, which christians, through so many rubs and briars of difficulties, contend for, is at last no better than a sort of folly and madness. This, no question, will be thought extravagantly spoke; but consider awhile, and deliberately state the case.

既然我已经有信心说到这里，就再大胆一点，大胆地说：基督徒历经千辛万苦所追求的最终幸福，归根结底不过是一种愚昧和疯狂。毫无疑问，这番话会被认为是夸张的；但请仔细思考片刻，认真阐述我的观点。

First, then, the christians so far agree with the Platonists as to believe that the body is no better than a prison or dungeon for the confinement of the soul. That therefore, while the soul is shackled to the walls of flesh, her soaring wings are impeded, and all her enlivening faculties clogged and fettered by the gross particles of matter, so that she can neither freely range after, nor, when happily overtook, can quietly contemplate her proper object of truth.

首先，基督徒与柏拉图主义者在这一点上达成了共识，即认为肉体对于囚禁灵魂而言，无异于监狱或地牢。因此，当灵魂被束缚于肉体的藩篱之中时，她翱翔的翅膀便受阻，所有赋予她活力的能力都被粗糙的物质粒子所阻塞和束缚，以至于她既无法自由地追寻，也无法在幸运地抵达之后，静静地沉思她真正的真理对象。

Farther, Plato defines philosophy to be the meditation of death, because the one performs the same office with the other; namely, withdraws the mind from all visible and corporeal objects; therefore while the soul does patiently actuate the several organs and members of the body, so long is a man accounted of a good and sound disposition; but when the soul, weary of her confinement, struggles to break jail, and fly beyond her cage of flesh and blood, then a man is censured at least for being magotty and crack-brained; nay, if there be any defect in the external organs it is then termed downright madness. And yet many times persons thus affected shall have prophetic ecstacies of foretelling things to come, shall in a rapture talk languages they never before learned, and seem in all things actuated by somewhat divine and extraordinary; and all this, no doubt, is only the effect of the soul's being more released from its engagement to the body, whereby it can with less impediment exert the energy of life and motion. From hence, no question, has sprung an observation of like nature, confirmed now into a settled opinion, that some long experienced souls in the world, before their dislodging, arrive to the height of prophetic spirits.

此外，柏拉图将哲学定义为对死亡的冥想，因为二者作用相同，即使心灵脱离一切可见的、有形的客体。因此，只要灵魂耐心地驱动着身体的各个器官和肢体，人就被认为是心智健全的；但当灵魂厌倦了束缚，挣扎着想要挣脱牢笼，飞出血肉之躯的牢笼时，人至少会被指责为精神错乱、头脑失常；甚至，如果外在器官有任何缺陷，就会被称作彻头彻尾的疯癫。然而，很多时候，受此影响的人会经历预言未来的狂喜，在狂喜中说出他们从未学过的语言，并且似乎在一切事上都受到某种神圣而非凡的力量的驱使；毫无疑问，这一切仅仅是灵魂从对肉体的束缚中解脱出来，从而能够更自由地发挥生命和运动的能量的结果。由此，毫无疑问，已经产生了类似的观察，并且现在已经形成了一种确定的观点，即世界上一些经验丰富的灵魂，在被驱逐之前，达到了预言精神的高度 。

If this disorder arise from an intemperance in religion, and too high a strain of devotion, though it be of a somewhat differing sort, yet it is so near akin to the former, that a great part of mankind apprehend it as a mere madness; especially when persons of that superstitious humour are so pragmatical and singular as to separate and live apart as it were from all the world beside: so as they seem to have experienced what Plato dreams to have happened between some, who, enclosed in a dark cave, did only ruminate on the ideas and abstracted speculations of entities; and one other of their company, who had got abroad into the open light, and at his return tells them what a blind mistake they had lain under; that he had seen the substance of what their dotage of imagination reached only in shadow; that therefore he could not but pity and condole their deluding dreams, while they on the other side no less bewail his frenzy, and turn him out of their society for a lunatic and madman.

如果这种紊乱源于宗教上的过度放纵和过分狂热的信仰，尽管其性质略有不同，但与前者如此接近，以至于大部分人将其视为纯粹的疯狂；尤其当具有这种迷信倾向的人如此务实和古怪，以至于与世隔绝，仿佛与世隔绝时：他们似乎经历了柏拉图梦中所描绘的场景：一些人隐居在黑暗的洞穴中，只顾沉思各种事物的理念和抽象的思辨；而他们中的另一位则走出洞穴，来到阳光下，回来后告诉他们，他们是多么盲目地陷入了错误之中；他看到了他们愚昧的想象力所触及的本质，而他们却对他的疯狂感到悲哀和惋惜，并将他视为疯子和疯子而逐出他们的圈子。

Thus the vulgar are wholly taken up with those objects that are most familiar to their senses, beyond which they are apt to think all is but fairy-land; while those that are devoutly religious scorn to set their thoughts or affections on any things below, but mount their soul to the pursuit of incorporeal and invisible beings. The former, in their marshalling the requisites of happiness, place riches in the front, the endowments of the body in the next rank, and leave the accomplishments of the soul to bring up the rear; nay, some will scarce believe there is any such thing at all as the soul, because they cannot literally see a reason of their faith; while the other pay their first fruits of service to that most simple and incomprehensible Being, God, employ themselves next in providing for the happiness of that which comes nearest to their immortal soul, being not at all mindful of their corrupt bodily carcases, and slighting money as the dirt and rubbish of the world; or if at any time some urging occasions require them to become entangled in secular affairs, they do it with regret, and a kind of ill-will, observing what St. Paul advises his Corinthians, having wives, and yet being as though they had none; buying, and yet remaining as though they possessed not.

因此，庸俗之人完全沉迷于感官最熟悉的事物，除此之外，他们往往认为一切都如同仙境一般虚幻；而虔诚的信徒则鄙夷世俗之物，将心思和情感投入到对无形无相之神的追求中。前者在筹划幸福的要素时，将财富置于首位，其次是肉体的恩赐，而将灵魂的修行放在最后；甚至有些人几乎不相信灵魂的存在，因为他们无法从字面上理解自己信仰的缘由；而后者则将奉献给那最简单也最不可思议的存在——上帝——的首要功德，然后致力于为他们不朽的灵魂提供最接近的幸福，他们丝毫不顾及自己腐朽的肉体，并将金钱视为世间的污秽和垃圾。或者，如果在任何时候，某些紧迫的情况迫使他们卷入世俗事务，他们都会带着遗憾和某种怨恨去做，遵循圣保罗对哥林多人的劝告：有妻子，却好像没有妻子一样；买了东西，却好像一无所有一样 。

There are between these two sorts of persons many differences in several other respects. As first, though all the senses have the same mutual relation to the body, yet some are more gross than others; as those five corporeal ones, of touching, hearing, smelling, seeing, tasting, whereas some again are more refined, and less adulterated with matter; such are the memory, the understanding, and the will. Now the mind will be always most ready and expedite at that to which it is naturally most inclined. Hence is it that a pious soul, employing all its power and abilities in the pressing after such things as are farthest removed from sense, is perfectly stupid and brutish in the management of any worldly affairs; while on the other side, the vulgar are so intent upon their business and employment, that they have not time to bestow one poor thought upon a future eternity. From such ardour of divine meditation was it that Saint Bernard in his study drank oil instead of wine, and yet his thoughts were so taken up that he never observed the mistake.

这两类人之间在其他许多方面也存在差异。首先，虽然所有感官与身体的相互关系相同，但有些感官比其他感官更粗糙，例如触觉、听觉、嗅觉、视觉和味觉这五种感官；而有些感官则更精细，更少受物质因素的影响，例如记忆、理解力和意志。人的心智总是最敏锐、最迅速地处理它自然而然最感兴趣的事物。因此，虔诚的灵魂，如果将全部精力和能力都投入到追求那些远离感官的事物上，那么在处理世俗事务时就会显得愚钝而粗野；而另一方面，庸俗之人则一心扑在工作和事务上，根本没有时间去思考来世。圣伯纳德正是因为对神圣冥想的热忱，才在书房里误将油喝成了酒，但他却全神贯注，丝毫没有察觉到这个错误。

Farther, among the passions of the soul, some have a greater communication with the body than others; as lust, the desire of meat and sleep, anger, pride, and envy; with these the pious man is in continual war, and irreconcile-able enmity, while the vulgar cherish and foment them as the best comforts of life.

此外，在灵魂的各种激情中，有些比其他激情与肉体有更密切的联系；例如，欲望、对食物和睡眠的渴望、愤怒、骄傲和嫉妒；虔诚的人与这些激情不断斗争，彼此敌对，而庸俗的人却珍视并煽动它们，将它们视为生活中最好的慰藉。

There are other affections of a middle nature, common and innate to every man; such are love to one's country, duty to parents, love to children, kindness to friends, and such like; to these the vulgar pay some respect, but the religious endeavour to supplant and eradicate from their soul, except they can raise and sublimate them to the most refined pitch of virtue; so as to love or honour their parents, not barely under that character (for what did they do more than generate a body? nay, even for that we are primarily beholden to God, the first parent of all mankind), but as good men only, upon whom is imprinted the lively image of that divine nature, which they esteem as the chief and only good, beyond whom nothing deserves to be beloved, nothing desired.

还有一些介于两者之间的情感，是每个人与生俱来的，例如爱国、孝敬父母、爱子、善待朋友等等。普通人对这些情感有所尊重，但宗教人士却竭力将它们从他们的灵魂中取代和根除，除非他们能将这些情感提升升华到最崇高的美德境界。因此，人们爱戴或尊敬父母，不仅仅是因为他们生下了我们（他们除了创造生命之外还能做什么呢？不，即便如此，我们首先也应该感谢上帝，全人类的始祖），而是因为他们是善良的人，他们身上印刻着神圣本性的鲜活形象，他们视之为至善至美，除此之外，没有任何事物值得被爱，没有任何事物值得被渴望。

By the same rule they measure all the other offices or duties of life; in each of which, whatever is earthly and corporeal, shall, if not wholly rejected, yet at least be put behind what faith makes the substance of things not seen. Thus in the sacraments, and all other acts of religion, they make a difference between the outward appearance or body of them, and the more inward soul or spirit. As to instance, in fasting, they think it very ineffectual to abstain from flesh, or debar themselves of a meal's meat (which yet is all the vulgar understand by his duty), unless they likewise restrain their passions, subdue their anger, and mortify their pride; that the soul being thus disengaged from the entanglement of the body, may have a better relish to spiritual objects, and take an antepast of heaven. Thus (say they) in the holy Eucharist, though the outward form and ceremonies are not wholly to be despised, yet are these prejudicial, at least unprofitable, if as bare signs only they are not accompanied with the thing signified, which is the body and blood of Christ, whose death, till his second coming, we are hereby to represent by the vanquishing and burying our vile affections that they may arise to a newness of life, and be united first to each other, then all to Christ.

他们以同样的准则衡量生活中的其他一切职责；在每一项职责中，凡属世的、物质的，即便不能完全摒弃，至少也要置于信仰所认定的未见之物的本质之后。因此，在圣礼和所有其他宗教行为中，他们区分了外在形式或物质层面，以及更深层的内在灵魂或精神层面。例如，在斋戒中，他们认为，如果不能同时克制自己的欲望、平息自己的愤怒、克制自己的骄傲，那么仅仅禁食肉食（尽管这在普通人看来是斋戒的全部意义）是毫无益处的；唯有如此，灵魂才能从肉体的束缚中解脱出来，更好地品味属灵的事物，并提前领受天国的恩典。因此（他们说），在圣餐礼中，虽然外在的形式和仪式并非完全不可轻视，但如果它们仅仅作为象征，而不与所象征的事物—— 基督的身体和宝血—— 一同存在，那么这些形式和仪式至少是无益的，至少也是有害的。我们藉此纪念基督的死亡，直到他的第二次降临。 通过战胜和埋葬我们卑劣的情感来代表他们 焕发新生，首先彼此合一，然后所有人合一 基督。

These are the actions and meditations of the truly pious person; while the vulgar place all their religion in crowding up close to the altar, in listening to the words of the priest, and in being very circumspect at the observance of each trifling ceremony. Nor is it in such cases only as we have here given for instances, but through his whole course of life, that the pious man, without any regard to the baser materials of the body, spends himself wholly in a fixed intentness upon spiritual, invisible, and eternal objects.

这些才是真正虔诚之人的行动和冥想；而庸俗之人则将他们的宗教信仰仅仅局限于挤在祭坛前，聆听牧师的训诫，以及小心翼翼地遵守每一个琐碎的仪式。虔诚之人并非仅仅在以上列举的例子中才如此，而是在其一生中，全然不顾肉体的庸俗享乐，将自己完全投入到对精神的、无形的、永恒的追求之中。

Now since these persons stand off, and keep at so wide a distance between themselves, it is customary for them both to think each other mad: and were I to give my opinion to which of the two the name does most properly belong, I should, I confess, adjudge it to the religious; of the reasonableness whereof you may be farther convinced if I proceed to demonstrate what I formerly hinted at, namely, that that ultimate happiness which religion proposes is no other than some sort of madness.

既然这两人彼此疏远，保持着如此遥远的距离，那么他们通常都认为对方疯了。如果让我发表意见，认为这个称谓更适合他们两人中的哪一个，我承认，我会认为它更适合宗教人士。如果我继续证明我之前暗示过的观点，即宗教所宣称的终极幸福不过是一种疯狂，那么你或许会更加确信我的观点是正确的。

First, therefore, Plato dreamed somewhat of this nature when he tells us that the madness of lovers was of all other dispositions of the body most desirable; for he who is once thoroughly smitten with this passion, lives no longer within himself, but has removed his soul to the same place where he has settled his affections, and loses himself to find the object he so much dotes upon: this straying now, and wandering of a soul from its own mansion, what is it better than a plain transport of madness? What else can be the meaning of those proverbial phrases, non est apua se, he is not himself; ad te redi, recover yourself; and sibi redditus est, he is come again to himself? And accordingly as love is more hot and eager, so is the madness thence ensuing more incurable, and yet more happy. Now what shall be that future happiness of glorified saints, which pious souls here on earth so earnestly groan for, but only that the spirit, as the more potent and prevalent victor, shall over-master and swallow up the body; and that the more easily, because while here below, the several members, by being mortified, and kept in subjection, were the better prepared for this separating change; and afterward the spirit itself shall be lost, and drowned in the abyss of beatific vision, so as the whole man will be then perfectly beyond all its own bounds, and be no otherwise happy than as transported into ecstasy and wonder, it feels some unspeakable influence from that omnipotent Being, which makes all things completely blessed, by assimilating them to his own likeness. Now although this happiness be then only consummated, when souls at the general resurrection shall be re-united to their bodies, and both be clothed with immortality; yet because a religious life is but a continued meditation upon, and as it were a transcript of the joys of heaven, therefore to such persons there is allowed some relish and foretaste of that pleasure here, which is to be their reward hereafter. And although this indeed be but a small pittance of satisfaction compared with that future inexhaustible fountain of blessedness, yet does it abundantly over-balance all worldly delights, were they all in conjunction set off to their best advantage; so great is the precedency of spiritual things before corporeal, of invisible before material and visible. This is what the apostle gives an eloquent description of, where he says by way of encouragement, that eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive those things which God hath prepared for them that love him.

因此，柏拉图在描述恋人的疯狂是所有肉体状态中最令人向往的，这其中便隐约透露出这种特质。因为一旦彻底沉浸于这种激情之中，人便不再活在自我之中，而是将灵魂寄托于他所倾注爱意的地方，迷失自我去寻找他如此痴迷的对象：这种灵魂的迷失，这种灵魂远离自身居所的漂泊，难道不比纯粹的疯狂更令人陶醉吗？那些谚语“ non est apua se” （他已不再是自己）、 “ad te redi” （恢复自我）和 “sibi redditus est” （他已恢复自我）又该如何解释呢？因此，爱情越是炽热、越是急切，由此而生的疯狂就越是难以治愈，但也越是令人幸福。那么，那些在世虔诚的灵魂如此渴望的，那些荣耀圣徒的未来幸福究竟是什么呢？不过是更强大、更占上风的胜利者——灵性——将征服并吞噬肉体；而且这更容易实现，因为在世时，各个肢体通过克制和服从，更好地为这种分离的转变做好了准备；之后，灵性本身将消逝，沉入至福的深渊，以至于整个人将完全超越自身的一切界限，除了被带入狂喜和惊奇之中，感受到来自那全能存在某种难以言喻的影响之外，别无其他幸福，那全能的存在通过将万物同化为祂自己的形象，使万物完全蒙福。 虽然这种幸福只有在灵魂于大复活时与肉体重新结合，二者都披上不朽之身时才能完全实现，但由于宗教生活是对天堂喜乐的持续默想，如同天堂喜乐的记录，因此，对于这样的人，允许他们在今世品尝和预尝那将要成为他们来世奖赏的喜乐。虽然与将来那取之不尽的福乐相比，这的确只是微不足道的满足，但它却远远胜过所有世俗的享乐——即便将它们全部加起来，发挥其最大效用。属灵的事物远胜于物质的事物，不可见的事物远胜于物质和可见的事物。使徒对此做了精彩的描述，他鼓励说 ：“上帝为爱他的人所预备的，是眼睛未曾看见，耳朵未曾听见，人心也未曾想到的 。”

This likewise is that better part which Mary chose, which shall not be taken from her, but perfected and completed by her mortal putting on immortality.

这也是玛利亚所选择的那更好的部分，它不会从她身上被夺走，而是通过她凡人的生命穿上不朽的生命而得以完善和实现。

Now those who are thus devoutly affected (though few there are so), undergo somewhat of strange alteration, which very nearly approaches to madness; they speak many things at an abrupt and incoherent rate, as if they were actuated by some possessing demon; they make an inarticulate noise, without any distinguishable sense or meaning; they sometimes screw and distort their faces to uncouth and antic looks; at one time beyond measure cheerful, then as immoderately sullen; now sobbing, then laughing, and soon after sighing, as if they were perfectly distracted, and out of their senses. If they have any sober intervals of coming to themselves again, like St. Paul they then confess, that they were caught up they know not where, whether in the body, or out of the body, they cannot tell; as if they had been in a dead sleep or trance, they remember nothing of what they have heard, seen, said, or done: this they only know, that their past delusion was a most desirable happiness; that therefore they bewail nothing more than the loss of it, nor wish for any greater joy than the quick return of it, and more durable abode for ever. And this (as I have said) is the foretaste or anticipation of future blessedness.

如今，那些虔诚受此影响的人（虽然这样的人不多）会经历某种奇异的变化，几乎接近疯狂；他们语速骤然加快，语无伦次，仿佛被某种附身的恶魔驱使；他们发出含糊不清的声音，没有任何可辨识的意义；他们有时会扭曲面部表情，显得粗鲁滑稽；一会儿无比欢欣，一会儿又异常阴郁；一会儿啜泣，一会儿大笑，不久后又叹息，仿佛完全神志不清，失去了理智。如果他们偶尔清醒过来，就像圣保罗那样，他们会承认自己被某种力量控制，他们不知道自己被带到哪里去了，是在体内还是体外，他们自己也说不清楚 。 仿佛他们一直处于沉睡或恍惚状态，他们对什么都毫无记忆。 他们所听到的、看到的、说过的或做过的：他们只知道这些，他们的 过去的错觉是最令人向往的幸福；因此他们才哀叹 除了失去它之外，别无其他；也别再渴望比这更大的快乐。 快速归还，以及一个更持久耐用的永久居所。而且（正如我所说） （据说）是对未来幸福的预感或期待。

But I doubt I have forgot myself, and have already transgressed the bounds of modesty. However, if I have said anything too confidently or impertinently, be pleased to consider that it was spoke by Folly, and that under the person of a woman; yet at the same time remember the applicableness of that Greek proverb:—

但我怀疑我是否忘乎所以，是否已经越过了谦逊的界限。然而，如果我说了什么过于自信或无礼的话，请记住，那是愚昧之言，而且是以女人的身份说的；但同时也要记住那句希腊谚语的适用性：——

A fool oft speaks a seasonable truth.

愚人常说真话。

Unless you will be so witty as to object that this makes no apology for me, because the word aunp signifies a man, not a woman, and consequently my sex debars me from the benefit of that observation.

除非你机智地反驳说，这并不能为我道歉，因为 “aunp” 这个词指的是男人，而不是女人。 因此，我的性别使我无法享受到这种观察带来的益处。

I perceive now, that, for a concluding treat, you expect a formal epilogue, and the summing up of all in a brief recitation; but I will assure you, you are grossly mistaken if you suppose that after such a hodge-podge medley of speech I should be able to recollect anything I have delivered. Beside, as it is an old proverb, I hate a pot-companion with a good memory; so indeed I may as truly say, I hate a hearer that will carry any thing away with him. Wherefore, in short:—

我现在明白，你们期待的结尾是正式的结语，以及对所有内容的简短总结；但我可以向你们保证，如果你们认为在说了这么多杂乱无章的话之后，我还能记住自己说过的任何东西，那就大错特错了。此外，正如一句古老的谚语所说， 我讨厌记忆力好的同桌 ；同样， 我也讨厌那种会把什么都记在心里的听众 。因此，简而言之：——

Farewell! live long, drink deep, be jolly,

Ye most illustrious votaries of folly!

再见！祝你长寿，畅饮，快乐！

你们这些最杰出的愚昧信徒！

A POEM ON THE FOREGOING WORK.

关于上述作品的一首诗。

THERE'S ne'er a blade of honour in the town,

But if you chance to term him fool and clown,

Straight satisfaction cries, and then with speed

The time, the place, and rapier's length's decreed.

Prodigious fops, I'll swear, which can't agree

To be call'd what's their happiness to be:

Blest Idiots!

That in an humble sphere securely move,

And there the sweets of a safe dulness prove,

Nor envy the proud heights of those who range above.

Folly, sure friend of a misguided will,

Affords a kind excuse for doing ill;

And Socrates, that prudent, thinking tool,

Had the gods lik'd him would have prov'd a fool.

Methinks our author, when without a flaw,

The graces of his mistress he does draw,

Wishes (if Metempsychosis be true,

And souls do change their case, and act anew),

In his next life he only might aspire

To the few brains of some soft country squire,

Whose head with such like rudiments is fraught,

As in his youth his careful grannum taught.

镇上从来没有一把荣誉之刃。

但如果你称他为傻瓜和小丑 ，

直接的满足感呼喊，然后迅速响起

时间、地点和剑的长度都已定好。

我敢肯定，他们是一群极其纨绔子弟，这一点他们肯定无法达成一致。

被称作什么，他们的幸福是什么：

幸福的傻瓜！

在谦逊的领域中稳步前进，

而安全的麻木所带来的甜蜜也证明了这一点。

不要羡慕那些高高在上、地位显赫的人。

愚蠢 ，是错误意志的可靠伙伴。

为作恶提供了一个看似合理的借口；

还有苏格拉底 ，这位审慎的思考者，

如果众神喜欢他，那他就是个傻瓜 。

我认为我们的作者，当没有缺点的时候，

他确实赢得了情妇的芳心。

愿望（如果轮回转世是真的，

灵魂确实会改变立场，重新行动），

来世他或许只会怀揣这样的愿望。

对于某些头脑简单的乡绅来说，

谁的脑子里充斥着这样的雏形，

正如他年轻时细心的祖母教导的那样。

And now (dear friend) how shall we to thy brow

Pay all those laurels which we justly owe?

For thou fresh honours to the work dost bring,

And to the theme: nor seems that pleasing thing,

Which he so well in Latin has express'd,

Less comical in English garments dress'd;

Thy sentences are all so clearly wrought,

And so exactly plac'd in every thought,

That, which is more oblig'd we scarce can see

The subject by thine author, or himself by thee.

而现在（亲爱的朋友），我们该如何到达你的额头？

我们是否应该回报所有我们理应获得的荣誉？

因为你为这项工作带来了新的荣誉，

至于主题：那似乎也不是一件令人愉快的事，

他用拉丁语对此表达得非常透彻。

穿着英式服装就没那么滑稽了；

你的句子句句都如此清晰流畅，

于是，它便精准地植入到每一个念头中。

这一点，我们几乎看不到。

主题由你的作者提出，或者他本人由你提出。

FINIS 结束