培根散文隨筆集中英對(duì)照，通過閱讀文學(xué)名著學(xué)語言，是掌握英語的絕佳方法。既可接觸原汁原味的英語，又能享受文學(xué)之美，一舉兩得，何樂不為？
對(duì)于喜歡閱讀名著的讀者，這是一個(gè)最好的時(shí)代，因?yàn)橛谐汕先f的書可以選擇；這又是一個(gè)不好的時(shí)代，因?yàn)樵诤品钡木磬校茈y找到適合自己的好書。而培根的散文隨筆，濃縮的不僅僅是文學(xué)，還是智慧。相信對(duì)閱讀和寫作都有很好的幫助。

44 Of Deformity 論殘疾

Deformed persons are commonly even with nature: for as nature hath done ill by them, so do they by nature: being for the most part, (as die scripture saith) void of natural affection; and so they have their revenge of nature. Certainly there is a consent between the body and the mind; and where nature erreth in the one, she ventureth in the other. Ubipecattmiw.periditaturinaltem. But because there is in man an election touching the frame of his mind, and a necessity in the frame of his body, the stars of natural inclination are sometimes obscured by the sun of discipline, and virtue.
殘疾之人多半是和造物扯平了的，因?yàn)樵煳锕倘淮麄儾蝗剩麄儗?duì)造物也同樣地不良。他們中大多數(shù)（如《圣經(jīng)》所說）是“天性涼薄”的，所以他們對(duì)造物是報(bào)了仇了。肉體與精神之間確有符合之處，造物在其中之一上若是犯了錯(cuò)誤，那么在別的那一方面她也會(huì)冒險(xiǎn)的。但是因?yàn)槿诵灾袑?duì)于精神底結(jié)構(gòu)有一種選擇的能力，并且對(duì)于肉體底結(jié)構(gòu)有一種自然的需要，所以那些決定氣質(zhì)的星宿有時(shí)是會(huì)被紀(jì)律和才德底太陽掩蓋的。

Therefore, it is good to consider of deformity, not as a sign, which is more deceivable; but as a cause, which seldom failed of the effect Whosoever hath anything fixed in his person, thafdoth induce contempt, hath also a perpetual spur in himself, to rescue and deliver himself from scorn: therefore all deformed persons are extreme bold.
因此最好不要把殘疾認(rèn)為一種標(biāo)記或證據(jù)（這種情形是容易欺人的），而應(yīng)當(dāng)把它當(dāng)作一種原因，這種原因是很少不引起相當(dāng)?shù)男Ч摹７彩窃谏眢w上有招致輕蔑的缺點(diǎn)的人總在心里有一種不斷的刺激要把自己從輕蔑之中解救出來。因此所有的殘疾之人都是非常勇敢的。

First, as in their own defence, as being exposed to scorn; but in process of time, by a general habit Also it stirreth in (hem industry, and especially of this kind, to watch and observe the weakness of others, that they may have somewhat to repay.
在起初，他們勇敢是為了受人輕蔑的時(shí)候要保護(hù)自己；但是經(jīng)過了相當(dāng)?shù)臅r(shí)間以后這種勇氣就變成一種普遍的習(xí)慣了。殘疾在人心中也常引起勤勉，尤其是這一種，就是勤于窺伺并觀察別人底弱點(diǎn)，以便能有報(bào)復(fù)別人的材料。

Again, in their superiors, it quencheth jealousy towards them, as persons that they mink they may at pleasure despise: and it layeth their competitors and emulators asleep; as never believing, they should be in possibility of advancement till they see them in possession. So that, upon the matter, in a great wit, deformity is an advantage to rising. Kings in ancient times (and at this present in some countries) were wont to put great trust in eunuchs; because they that are envious towards all, are more obnoxious and officious towards one. But yet their trust towards them hath rather been as to good spials, and good whisperers; man good magistrates, and officers.
還有，有殘疾的人可以消滅在上位的人對(duì)于他們的嫉妒心，因?yàn)樵谏系娜艘詾檫@種人是可以隨便輕蔑的；對(duì)于可以相競(jìng)相爭(zhēng)的同輩能使之消滅戒心；因?yàn)樗麄冇啦粫?huì)相信這種人是有升遷之可能的，直到那殘疾之人已經(jīng)升遷了他們才肯相信。所以若把一切事情都算在內(nèi)，在精神雄偉的人，殘疾倒是一種使人飛黃騰達(dá)的好事。帝王們?cè)诠艜r(shí)（在現(xiàn)時(shí)有幾個(gè)國(guó)家中也有這種情形）常常很信任宦官之流，因?yàn)槟嵌柿w一切人的人們對(duì)于一個(gè)人是會(huì)更為依賴更為盡職的。但是那些帝王們雖然信任宦官，卻是把他們當(dāng)作很好的偵探和告密者而信任的，不是把他們當(dāng)作好官吏的。

And much like is the reason of deformed persons. Still the ground is, they will, if they be of spirit, seek to free themselves from scorn; which must be, either by virtue, or malice: and therefore, let it not be marvelled, if sometimes they prove excellent persons; as was Agesilaus, Zanger the son of Solyman, Aesop, Gasca President of Peru; and Socrates may go likewise amongst them; with others.
在一般殘疾之人，上述的理由也是真的。無論何時(shí)，我們前面說過的那條定律是對(duì)的，就是，如果他們是有魄力的人，他們一定要努力把自己從輕蔑之中解放出來；而解放底途徑不出于美德即出于惡謀；因此殘疾之人有時(shí)竟是非常優(yōu)越的人材，這是無足怪的，例如阿蓋西勞斯，梭利滿底兒子杉格爾，伊索，秘魯?shù)卓偠郊铀箍允且病ＬK格拉底以及許多其他的人也可以算在這樣人之內(nèi)的。
 

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