培根散文隨筆集中英對照，通過閱讀文學名著學語言，是掌握英語的絕佳方法。既可接觸原汁原味的英語，又能享受文學之美，一舉兩得，何樂不為？
對于喜歡閱讀名著的讀者，這是一個最好的時代，因為有成千上萬的書可以選擇；這又是一個不好的時代，因為在浩繁的卷帙中，很難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，還是智慧。相信對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，因為造物固然待他們不仁，他們對造物也同樣地不良。他們中大多數(shù)（如《圣經》所說）是“天性涼薄”的，所以他們對造物是報了仇了。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誤，那么在別的那一方面她也會冒險的。但是因為人性之中對于精神底結構有一種選擇的能力，并且對于肉體底結構有一種自然的需要，所以那些決定氣質的星宿有時是會被紀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為一種標記或證據(jù)（這種情形是容易欺人的），而應當把它當作一種原因，這種原因是很少不引起相當?shù)男Ч摹７彩窃谏眢w上有招致輕蔑的缺點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候要保護自己；但是經過了相當?shù)臅r間以后這種勇氣就變成一種普遍的習慣了。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，以便能有報復別人的材料。

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于他們的嫉妒心，因為在上的人以為這種人是可以隨便輕蔑的；對于可以相競相爭的同輩能使之消滅戒心；因為他們永不會相信這種人是有升遷之可能的，直到那殘疾之人已經升遷了他們才肯相信。所以若把一切事情都算在內，在精神雄偉的人，殘疾倒是一種使人飛黃騰達的好事。帝王們在古時（在現(xiàn)時有幾個國家中也有這種情形）常常很信任宦官之流，因為那妒羨一切人的人們對于一個人是會更為依賴更為盡職的。但是那些帝王們雖然信任宦官，卻是把他們當作很好的偵探和告密者而信任的，不是把他們當作好官吏的。

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，我們前面說過的那條定律是對的，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的。
 

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