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Narcissus; or Self-Love by Francis Bacon1论自恋 弗兰西斯培根2Of Travel by Francis Bacon2周游3杨自伍：靡不有始，鲜克有终3Of Riches by Francis Bacon5论财富5Of Beauty Francis Bacon6谈美7Of Truth by Francis Bacon7谈真理7Of Great Place by Sir Francis Bacon8论高位8Of Marriage and Single Life by Sir France Bacon10谈结婚与独身10Resolutions when I Come to be Old by Jonathan Swift10预拟老年决心10William Cobbet - A Watering Place11温泉胜地 海顿著11Upon Affectation by Lord Chesterfield11论矫情 切斯特菲尔德勋爵12On the Cries of London by Joseph Addison13伦敦的叫卖声15The Ephemera: An Emblem of Human Life16By Benjamin Franklin16蜉蝣-人生的一个象征 富兰克林16Dancers by John Galsworthy17观舞 约翰高尔斯华绥17The Clipper by John Masefield18快帆船 约翰梅斯菲尔德18The Faculty of Delight by Charles Edward Montague18感知快乐的天赋 查尔斯爱德华蒙塔格19The Weather in His Soul by George Santayana19英国人灵魂的竟象 乔治桑塔雅那20That Lean and Hungry Look by Suzanne Britt Jordan20瘦人瘦相 苏姗娜希里特乔丹21A School Portrait by Robert Bridges22一张肖像 罗伯特布里吉斯22Salvation by Langston Hughes22救赎 兰斯顿休斯23Mayhew William by S. Maugham24生活的道路 威廉S毛姆25The Song of the River by W. S. Maugham26河之歌 毛姆26Nature and Art by James Whistler26自然和艺术 詹姆斯惠斯勒27I Have a Dream by Martin Luther King, Jr.27我有一个梦想 马丁路德金29Why I hate Dogs by Joel Stein29Are Books an Endangered Species? By Bob Greene30书籍是即将绝灭的物种吗？鲍勃格林31How to Grow Old by Bertrand Russell31怎样才能活得老 波特兰罗素32On Being Modern-minded by Bertrand Russell33论具有现代头脑 伯特兰罗素34MacArthurs Prayer for His Son by General Douglas35麦克阿瑟将军为儿子祈祷35Life Is Not like Merchandise by Sydney J. Harris36爱情不是商品 西德尼J. 哈里斯36Shakespeares Island by George Gissing36莎士比亚之岛 乔治吉辛37A Boy and His Father Become Partners by Ralph Moody37父子伙伴情 拉尔夫穆迪37Arthur Clutton Brock - The Cardinal Virtue of Prose38散文最重要的品质 阿瑟克拉顿-布罗克38On Leadership38论领导39University Days by James Thurber39大学生涯 J. 瑟伯41When the Moon Follows Me by Mary E. Potter42月儿随我同行42A Season for Hymning and Hawing by Frank Trippett43令人赞叹的季节 弗兰克特瑞普特44Roses, Roses, All the Way by Martha Duffy45一路玫瑰 马落达菲45Why I hate Dogs by Joel Stein46我干嘛讨厌狗 乔尔斯特恩46Narcissus; or Self-Love by Francis BaconNarcissus is said to have been a young man of wonderful beauty, but intolerably proud, fastidious, and disdainful. Pleased with himself and despising all others, he led a solitary life in the woods and hunting grounds; with a few companions to whom he was all in all; followed also wherever he went by a nymph called Echo. Living thus, he came by chance one day to a clear fountain, and (being in the heart of noon) lay down by it; when beholding in the water his own image, he fell into such a study and then into such a rapturous admiration of himself, that he could not be drawn away from gazing at the shadowy picture, but remained rooted to the spot till sense left him; and at last he was changed into the flower that bears his name; and a flower which appears in the early spring; and is sacred to the infernal deities, -Pluto, Proserpine, and the Furies.In this fable are represented the disposition, and the fortunes too, of those persons who from consciousness either of beauty or some other gift with which unaided by any industry of their own has graced them, fall in love as it were with themselves. For with this state of mind there is commonly joined an indisposition to appear much in public or engaged in business; because business would expose them to many neglects and scorns, by which their minds would be dejected and troubled. Therefore they commonly live a solitary, private, and shadowed life; with a small circle of chosen companions, all devoted admirers, who assent like an echo to everything they say, and entertain them with mouth-homage; till being by such habits gradually depraved and puffed up, and besotted at last with self-admiration, they fall into such a sloth and listlessness that they grow utterly stupid, and lose all vigor and alacrity. And it was a beautiful thought to choose the flower of spring as an emblem of characters like this: characters which in the opening of their career flourish and are talked of, but disappoint in maturity the promise of their youth. The fact too that this flower is sacred to the infernal deities contains an allusion to the same thing. For men of this disposition turn out utterly useless and good for nothing whatever; and anything that yields no fruit, but like the way of a ship in the sea passes and leaves no trace, was by the ancients held sacred to the shades and infernal gods论自恋 弗兰西斯培根杨自伍译那喀索斯，人称风度翩翩美少年，惟心性高傲锱铢必较蔑视一切，令人不堪。自我陶醉，目无余子，常年出没于林泉猎场，优游岁月，与世人不相往来；有铸侣二三，如鱼得水；行踪所至，仙女跬步不离，芳名厄科。朝夕如此，一日偶至清泉一泓，时值晌午，天气炎热，遂卧躺泉边；俯观水中倒影，始而不觉凝神观照，继而自我恋慕，如痴如狂，谛视自家面貌若隐若现，良久不去；出神入定，有如树木扎根，直至感觉消失；终于变作水仙，名曰那喀索斯；水仙早春开花；遂为冥府诸神之祭品-普路托，普罗塞耳皮娜，复仇三女神。尔辈自觉造化赋予美貌，或别具天赋，故不假自身勤奋，煞有介事自恋自爱，此辈中人性情命运，寓言之中暴露无疑。如此心境者，每每无意出现于大庭广众，或以营生为务；因营生未免多受冷落鄙夷，怀抱如此心境则沮丧烦恼。故尔辈一生独来独往，与世睽离，黯然无光；交游挑剔，门户狭隘，彼此五体投地，一呼众和，同声相应，口角春风应酬同好；习性相染，久而久之，品性沦丧，趾高气扬，最终沉迷于自我崇拜，坠入懒散萎靡之境地，从而变得绝顶愚蠢，活力锐气丧失殆尽。以春天水仙为同类性格之标志，堪称妙想，事业开创之际一帆风顺，为人称道，风华正茂时豪情满怀，盛年时则俱为泡影。水仙成为冥府诸神之祭品，寓意亦在于斯。如此性情者，终于毫无用处，一无所能；凡事无所结果，犹如沧海行舟，飘然而过，不留痕迹，古人遂奉为阴魂与地狱神明。杨自伍译周游Of Travel by Francis BaconTRAVEL, in the younger sort, is a part of education, in the elder, a part of experience. He that travelleth into a country, before he hath some entrance into the language, goeth to school, and not to travel. That young men travel under some tutor, or grave servant, I allow well; so that he be such a one that hath the language, and hath been in the country before; whereby he may be able to tell them what things are worthy to be seen, in the country where they go; what acquaintances they are to seek; what exercises, or discipline, the place yieldeth. For else, young men shall go hooded, and look abroad little. It is a strange thing, that in sea voyages, where there is nothing to be seen, but sky and sea, men should make diaries; but in land-travel, wherein so much is to be observed, for the most part they omit it; as if chance were fitter to be registered, than observation. Let diaries, therefore, be brought in use. The things to be seen and observed are: the courts of princes, especially when they give audience to ambassadors; the courts of justice, while they sit and hear causes; and so of consistories ecclesiastic; the churches and monasteries, with the monuments which are therein extant; the walls and fortifications of cities, and towns, and so the heavens and harbors; antiquities and ruins; libraries; colleges, disputations, and lectures, where any are; shipping and navies; houses and gardens of state and pleasure, near great cities; armories; arsenals; magazines; exchanges; burses; warehouses; exercises of horsemanship, fencing, training of soldiers, and the like; comedies, such whereunto the better sort of persons do resort; treasuries of jewels and robes; cabinets and rarities; and, to conclude, whatsoever is memorable, in the places where they go. After all which, the tutors, or servants, ought to make diligent inquiry. As for triumphs, masks, feasts, weddings, funerals, capital executions, and such shows, men need not to be put in mind of them; yet are they not to be neglected. If you will have a young man to put his travel into a little room, and in short time to gather much, this you must do. First, as was said, he must have some entrance into the language before he goeth. Then he must have such a servant, or tutor, as knoweth the country, as was likewise said. Let him carry with him also, some card or book, describing the country where he travelleth; which will be a good key to his inquiry. Let him keep also a diary. Let him not stay long, in one city or town; more or less as the place deserveth, but not long; nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town, to another; which is a great adamant of acquaintance. Let him sequester himself, from the company of his countrymen, and diet in such places, where there is good company of the nation where he travelleth. Let him, upon his removes from one place to another, procure recommendation to some person of quality, residing in the place whither he removeth; that he may use his favor, in those things he desireth to see or know. Thus he may abridge his travel, with much profit. As for the acquaintance, which is to be sought in travel; that which is most of all profitable, is acquaintance with the secretaries and employed men of ambassadors: for so in travelling in one country, he shall suck the experience of many. Let him also see, and visit, eminent persons in all kinds, which are of great name abroad; that he may be able to tell, how the life agreeth with the fame. For quarrels, they are with care and discretion to be avoided. They are commonly for mistresses, healths, place, and words. And let a man beware, how he keepeth company with choleric and quarrelsome persons; for they will engage him into their own quarrels. When a traveller returneth home, let him not leave the countries, where he hath travelled, altogether behind him; but maintain a correspondence by letters, with those of his acquaintance, which are of most worth. And let his travel appear rather in his discourse, than his apparel or gesture; and in his discourse, let him be rather advised in his answers, than forward to tell stories; and let it appear that he doth not change his country manners, for those of foreign parts; but only prick in some flowers, of that he hath learned abroad, into the customs of his own country.周游杨自伍 译周游之于后生，为教育之一端，之于长者，为经验之一端。语言未入门，而周游异国，可谓求学，而非周游。后生周游，有塾师或品行端方之家仆跟随左右，予以为然哉。同行者理应通晓言语，且前此旅次彼国；故可晓示所到之国值得观光之面貌，值得探访之相识，值得见识特有之礼数风教。其余种种，行踪所至，后生宜戴面罩，宜少游目。海路行程，天水相接，别无所见，当记日记；然陆地周游，风土人情目不暇接，多半略而不记；仿佛缘分而非观感更宜记载；咄咄怪事也。故日记应蔚成风气。需要目睹观察者如次：王公贵族之宫廷，召见使节之际尤为重要；公审法庭，坐堂问案；乃至教会议会；教堂寺院，残墓碎碑；城镇之墙垣要塞，港口码头；古迹遗址；藏书楼；学府，论辩，讲学，不可疏漏；海运船队；都市附近楼宇庭院，游乐场所；军械武库；交易场所；仓库；马术操练，击剑，兵操；上流人士观赏之喜剧；珠宝器服之珍藏；稀有珍品之陈列；总之，所到之处凡值得纪念者，理应见识。凡此种种，塾师家仆务必勤力访求。而盛典，假面舞会，筵席，婚宴，丧葬，刑场一类场面则无需提醒，然亦不可忽视。倘要后生记述周游见闻，时光短促而广采博收，必须有所造诣。起程之前，语言需入门。携带谙于国情之家仆或塾师。令其随带导游地图或观光指南；此乃探胜之诀要。令其日有所记。令其勿滞留一城一镇；各地俱有可观之处，然勿盘桓不去。所至城镇，令其旅次异地而居，交游广泛。令其谋求当地显贵为之先容，凡所下榻之处，以此为要；可利用显贵之影响，所要见识了解之风物民情遂易于采访。故行程可缩短且获益良多。旅途中应该结交何人，莫大受益者为结识使节秘书和雇员；在一国旅行时，可以吸收众人之经验。令其拜访各类人中之杰，惟其在海外享有盛名，由此便能够断定诸位名实相副与否。理应小心谨慎，避免争吵：通常因情人、祝寿、名次、言语而引起争吵。令其留意与易怒好斗之辈交往方式；此辈中人会将其卷入自家争吵。周游归国之后，不可将周游各国置之脑后，而应与十分值得结交者保持书信来往。周游见闻宜行诸于谈吐之间，不必表现于服饰举止；谈吐之间宜三思而后应答，不必主动娓娓而谈；令人觉其并未改变本国风俗而照搬域外风俗，无非摘取一点国外见闻的精华而移入本国风俗。杨自伍：靡不有始，鲜克有终杨自伍,1955年生，祖籍安徽怀宁。上海外语教育出版社英语编辑。 从事文学翻译和学术翻译近二十年。1987年以前曾在外国文艺发表译作，1997年由上海译文出版社出版译著近代文学批评史前四卷，执笔第一卷，其父杨岂深校改全文，共同署名。二至八卷独立完成。上世纪90年代初翻译儿童文学作品神灯和绿野仙踪之一林基汀克。1992年出版艾阿理查兹文学批评原理，此书为20世纪欧美文论丛书之一，为国家社科项目。1997年至2000年间主编英国散文名篇欣赏和英国文化选本及美国文化选本（共4册）。2004年出版外国经典散文丛书之一英国经典散文。1997年至1999年出版英语诵读菁华（5册）。1993年由台湾联经出版社出版译著傲慢与偏见续集。2002年至2006年出版近代文学批评史五至八卷翻译。 采访手记 20年，在人类历史长河中不过短短一瞬，但在一个人的一生中，却是弥足珍贵的时间概念。1985年，杨自伍着手翻译国际比较文学权威韦勒克的近代文学批评史（下称批评史）第一卷时，刚届而立。在他翻译的批评史第八卷今年年底即将付梓之际，他已年过半百。 记者日前拨通了杨自伍上海家中的电话。他忆及父亲，回顾了自己二十余载翻译生涯的甘苦，也表达了对翻译事业乃至治学、做人的见解。他高兴地告诉记者，前两天，他刚刚阅毕批评史第八卷的清样。至此，批评史八卷本、共计350余万字的浩大翻译工程终告完成。 电话中的他兴致很好，谈锋甚健。说起这些年独守书斋译笔不辍的日子，他用一句话概括：“用老老实实的态度去做一件值得去做的事情，同时要善始善终。这是我治学的基本原则。” 父子若师徒 杨自伍的父亲杨岂深先生长期执教于复旦大学，为国内研究英美文学的专家，解放前就曾在文摘杂志发表过几十万字涉及西方文史哲领域的翻译文章，上世纪50年代与人合译夸美纽斯教育学，其主编的英国文学选读和美国文学选读是改革开放后国内最早出版的英美文学阅读选本，成为多家高校研究生的必备教材。在父亲的熏陶下，他走上翻译之路似乎是必然的。但是，跟很多同龄人一样，他的成长经历并非一帆风顺文革期间初中毕业后当过工人，接着辞职自学，后来还在上海外国语大学教过两年书，现在是上海外语教育出版社的英语编辑。 据他回忆，父亲对其的教育是循循善诱式的，“小时候父亲对我耳提面命，到我青年时代准备自己干一番事业，他进而给我一些指导，因为他觉得我似乎可以独立做一些事情了。”由于没有上过大学，他的中国传统文化知识和英文都是在父亲的指点下自学而成的。他至今记得父亲教他修习古文的独特方式：“他手抄古文，然后让我在上面加标点，这令我加深对古文的记忆，理解得更透彻。”直到现在，世说新语、唐宋文举要等古代典籍仍是他案头常备的读物。 在复旦读书执教一生的杨岂深，工作之外便是读书，心无旁骛，做人和做学问都相对单纯，处于一种为学问而学问的境界。父辈知识分子那种不急功近利的治学心态令杨自伍受益终生：“父亲对我的影响无形大于有形。他教给我做学问应有的态度，知之为知之，不知为不知。我常常会想起他，这种想念除了父子情深之外，更缘于父亲的精神始终在激励我。” 他觉得，自己虽然身处这个经济飞速发展、技术日益进步的时代，内心反而更倾向老一辈学人的治学状态：“想想父亲那代人，最好的年纪都在动荡中度过，等到终于可以安心做学问，人也老了，这是多么遗憾的事情。更遗憾的是，我们这一代，做学问的很多客观条件远比父辈优越，但是态度却大不如前。” 推开译介韦勒克之门 最初推开翻译之门的杨自伍，兴趣焦点放在译介外国文学作品上。他在外国文艺等杂志上陆续发表了一些散文、诗歌、儿童文学作品的译作。上世纪80年代初，年事已高、身体欠佳甚至写字都会手抖的杨岂深计划翻译批评史第一卷，杨自伍决心协助父亲完成这一工作。那时他一边研读中国古典文论、外国文论，一边在父亲的指导下试译批评史。经过一年多的锻炼，他逐渐进入状态，正式开始与父亲合译，从此亦拉开他翻译批评史的序幕。这之后，他就很少有时间翻译小说了，只是为台湾联经出版社翻译过傲慢与偏见续集（1993年）。 记者从批评史第一卷“译者前言”中了解到一段插曲：早在1964年，杨岂深在复旦大学外文系资料室初识批评史头二卷，便打算将之译介到中国。第二年，高教部拟将此书列为高校文科辅助教材，复旦校方希望他来翻译。他在一年内译出三章，此后便因文革而中止，译稿也因抄家而不知去向。等到他再度提起译笔，已是改革开放初期 应该说，最终跟读者见面的批评史第一卷凝聚了父子二人的心血，该书由杨自伍翻译全稿，杨岂深逐章校改、定稿。杨自伍坦言，当时的翻译过程中自己和父亲有些分歧和争执，也不乏争论得面红耳赤的时候。“毕竟是两代人，对于翻译的理解有所差别。”杨岂深认为翻译应力求平实，“辞达而已矣”，而年轻的杨自伍则认为，这类学术性比较强的外国文艺理论及批评文字有些枯燥，为便于读者阅读及接受起见，理应在翻译的时候适当提高译稿的可读性。那时候，父子二人常常对译稿一页一页甚至具体到段落地展开探讨，若无法达成一致，就在不违背翻译原则和减损译文水准的前提下尽量寻求一个彼此都能接受的程度。这样严谨的翻译过程令杨自伍获益匪浅，如斯记忆也令他至今怀念。 从批评史第二卷开始，杨自伍独自踏上翻译这部韦勒克皇皇巨著的“不归路”。这条路走得艰辛而孤寂，也充实而执着。如此规模的翻译工作由他一个人来完成，自然需要巨大的精神力量来支撑。“既然开了头，就不能半途而废。”他这样说。 在翻译中提升自己 同时下译界算作热门的海外文学作品翻译相比，翻译韦勒克的批评史无疑要求译者具备更高的起点。事实上，翻译批评史，篇幅浩大固然是对译者的莫大考验，更大的困难还来自文本内容本身漫长的时间跨度、丰富的信息量和广博的知识含量。诚如杨氏父子在批评史第一卷“前言”中所说，作为一位享誉世界的学者，“韦勒克既博又专”，学术视野异常开阔，跨越多个领域，其广度和深度都令人仰视。而八卷本的批评史是他积大半生治学之功，耗费几十年才完成的学术巨著，书中涉及欧美七个国家，时间跨度为两个世纪（1750-1950）的文学批评史，牵涉到众多文学流派、事件、人物和作品。翻译的难度可想而知。 要想顺利翻译韦勒克的批评史，译者至少在知识积累、学术深度和译笔上应有基本的“对话”基础，这犹如武侠小说中跟高手过招一样。杨自伍能够明显地体会到翻译批评史对自己很多方面的提升有很大帮助。“我觉得自己现在的学术素养及治学状态与当年有不小的差别。现在有些人所理解的比较文学还是比较狭义而言的，有时停留于具体文本进行对比的层面。而通过翻译韦勒克的这些著作，让我对此有更深更广的认识。他堪称20世纪比较文学专家当中百科全书式的人物。” 谈到如何在翻译批评史的过程中遵循信、达、雅三项标准，杨自伍表示，任何一种翻译，信都是第一位的，“信、达、雅很难作为衡量所有翻译作品的统一标准。不同文本类别的翻译要视译者对作者及其作品的了解程度、通过作品与作者神交的深浅来界定。这当中也有悟性的成份。”他强调，翻译学术著作和翻译文学作品有所不同，“学术翻译首先要确保内容严谨，文学作品翻译则以传神达意为要。其实在学术翻译过程中，门外功夫要甚于翻译本身，有时查对资料花费的时间要远远超过翻译的时间。” 翻译批评史第二至第八卷的过程中，杨自伍曾经建议出版社找人共同参与，早日完成这项工作，因为这样可以提高翻译的效率，早日完成工作也可腾出精力再去翻译一些自己感兴趣的其他作品，“但是出版方上海译文出版社为了保证整套书的翻译质量，对译者人选宁缺毋滥，最终还是坚持由我一个人完成。”杨自伍苦笑说。 在20年的翻译历程中，杨自伍放弃了很多。特别是在翻译第五至第八卷的将近5年时间里，他除了必要的休息时间，其他几乎所有业余时间都用来翻译。“我在大年初一也只是休息半天而已。”在出版社担任英语编辑的杨自伍，八小时之内朝九晚五，天天上班，做英语教材的编辑、改稿工作。“那些稿子基本上跟文学和文学批评没有关系。”他半开玩笑地形容自己这种状态是完全分裂的。这些年来他翻译的作品将近400万字，有一半以上是业余时间完成的。为了节约时间，他很少与外界联系，也尽量减少应酬，还为此牺牲了个人兴趣范畴的文学作品翻译。“上海的方平、吴劳等翻译界的前辈，看到我这些年专注于韦勒克批评史的翻译而无暇翻译文学作品，偶尔也会为我感到一丝遗憾，甚至劝阻过我。”他说，“对我来说，翻译批评史更多是一种责任感，是非常强烈的文化责任感。易经上讲靡不有始，鲜克有终，我一直以此自勉。” 虽然已经将批评史八卷全部译完，但杨自伍的工作仍未结束，他还要对这八卷进行一番修订。特别是前四卷，由于翻译得比较早，修订的幅度会更大，甚至会逐句逐句地。他希望修订后的前四卷译文水平能向后四卷靠拢。“批评史第八卷的翻译稿一交稿，我就开始修订第一卷了，目前第一卷已经修订完毕，第二卷的修订正在进行中。”他告诉记者，等到自己将八卷全部修订完毕之后，会由上海译文出版社同时推出。他对出版方的做法表示赞许：“这些年来，出版社从未向我催过稿，他们非常理解我的处境，使我能够比较从容、平静地完成翻译工作。”对于自己译完的东西，他时常觉得不完美：“在这方面我是个完美主义者，或者说希望能做到完美。我很认同傅雷先生的说法，在翻译这件事上，少一点则不完美。我宁可译得慢一些，也要保证质量。”第八卷五十几万字的稿子，即使是二校样，他的改动也不下数千处，之后还要再仔细看。“校对对红之后我还是要再拿回来看一次。” 杨自伍不否认这些年潜心翻译批评史会不时感到寂寞，但他也认为，翻译这套书是需要耐得住寂寞的：“我用了这么长的时间，花费这么大的精力来做这件事，当然不是为了名利，否则我随便做什么都会比做这个得到的名利大。但是从文化积累和学术价值的角度来看，批评史要比很多其他的海外著作更值得译介到中国。”面对如今国内翻译界的很多翻译者追逐热门选题来译或者搞重复翻译的情况，他平静地说：“这些年来，我翻译过的书目和文章基本上都是首次介绍，未有重译的。” 坚守超然自得其乐 说今天的杨自伍心境更加超然并不为过，在翻译批评史的过程中，他感受到有形或无形的快乐。 身居中国最具经济实力、最富国际化大都市色彩的上海，杨自伍却觉得这个城市的繁华与他关系不大。他笑称自己并不太喜欢这个生于斯长于斯的城市，因为“上海太摩登了”。隔着窗外的喧嚣，书房中的他过着一种隐士般的生活。他有时候会想到晚年的王国维，想到那一代学人的选择。除了使用电脑，上网查查资料收发电子邮件，他现在的物质生活同15年前相比没有太大的区别，“这一点是受我父亲的影响，他不太讲究物质生活，一生中也没有什么积蓄。”他理解并尊重其他人的生活方式，同时近乎顽固地坚守自己的方式。“如果不能左右大的环境，至少要独善其身。我只是觉得做一件事情就要争取做好，没有必要考虑那么多，没什么好患得患失的。” 伏案翻译之余，杨自伍最喜欢聆听古典音乐。歌剧、钢琴曲、交响乐都是他喜欢的，疲劳的时候，翻译的时候，陪伴他的常常就是巴赫、威尔第、莫扎特等音乐家的作品。在他每年屈指可数的外出活动中，带着女儿去听古典音乐会是难得的放松和享受。这些年来，由于埋头翻译，他几乎没有时间做家务，“好在妻子和女儿对我十分支持，我也尽量在周末略尽家庭义务。” 在结束采访之前，杨自伍说起他在青少年时期接触了尼采的著作，受尼采影响很大，觉得自己“是个悲观主义者”。小时候，父亲对他说的一句话深深刻在他的心底：“对一个人来说，生命只是面临一个选择选择做一头快乐的猪，还是做一个痛苦的人。”他对此的理解是：“要做一个真正的人，免不了有痛苦，即所谓生于忧患死于安乐。人还是要有一种境界，这种境界需要修炼。”父亲对他的这种心情十分理解，曾在晚年对他说，希望他40以后能够活得稍微轻松一些，不要有那么大的压力。 不过，看来他的翻译生涯还在继续。 Of Riches by Francis Bacon1 I cannot call riches better than the baggage of virtue. The Roman word is better, impedimenta; for as the baggage is to an army, so is riches to virtue. It cannot be spared nor left behind, but it hindereth the march; yea, and the care of it sometimes loseth or disturbeth the victory. Of great riches there is no real use, except it be in the distribution; the rest is but conceit. So saith Solomon :Where much is, there are many to consume it; and what hath the owner, but the sight of it with his eyes? The personal fruition in any man cannot reach to feel great riches: there is a custody of them, or a power of dole and donative of them, or a frame of them, but no solid use to the owner. Do you not see what feigned prices are set upon little stones and rarities? And what works of ostentation are undertaken, because there might seem to be some use of great riches? But then you will say, they may be of use to buy men out of dangers or troubles; as Solomon saith: Riches are as a stronghold in the imagination of the rich man. But this is excellently expressed, that it is in imagination, and not always in fact; for, certainly, great riches have sold more men than they have bought out. Seek not proud riches, but such as thou mayest get justly, use soberly, distribute cheerfully and leave contentedly. Yet have no abstract nor friarly contement of them, but distinguish, as Cicero saith well of Rabirius Posthumus; in seeking to increase his fortune it was apparent that he sought not the gratification of avarice, but the means of doing good. Hearken also to Solomon, and beware of hasty gathering of riches: he who maketh haste to be rich shall not be innocent.论财富 曹明伦译笔者认为财富不过是德行的包袱。包袱一词用拉丁字眼impedimenta更好，因为财富之于德行，不啻辎重之于军队。辎重不可缺少，亦不可滞后，但它每每有碍行军，有时为顾辎重甚至会贻误战机或妨碍胜利。巨额财富无什么真正的用处，除修斋布施之外，其他用途均属幻想。因此所罗门有言：财物越多，食者越众；除了饱饱眼福，财主得何益呢？任何人的个人享用都不可能达到非要巨额钱财的地步，有巨额钱财者只是保管着钱财，或拥有施舍捐赠的权利，或享有富豪的名声，但钱财于他们并无实用的用处。君不见有人为几粒石子或罕见之物开出天价？君不见有人为使巨额财富显得有用而着手某些铺张的工程？不过读者也许会说，钱财可以替人消灾化难，正如所罗门之言：钱财在富人心里就像一座城堡。然此言正好道破天机，那城堡是在心里，而绝非在现实之中；因为不可否认，钱财替人招灾致祸的时候远远多于替人消灾化难的时候。别为炫耀而追求财富，只挣你取之有道、用之有度、施之有乐且遗之有慰的钱财。但也别像修道士那样不食人间烟火，对金钱全然不屑一顾。只是挣钱要分清有道无道，就像西赛罗当年替波斯图穆斯辩护时所说：他追求财富增加显然不是为满足其贪婪之心，而是为了得到行善的资力。还应听从所罗门的教诲，别急欲发财，“急欲发财者将失去其清白”。2 The poets feign, that when Plutus(which is riches)is sent from Jupite, he limps and goes slowly; but when he is sent from Pluto, he runs and is swift of foot; meaning, that riches gotten by good means and just labour pace slowly, but when they come by the death of others(as by the cours of inheritance, testaments, and the like), they come tumbling upon a man. But it might be applied likewise to Pluto, taking him for the devil; for when riches come from the devil(as by fraud and oppression, and unjust means), they come upon speed. The ways to enrich are many, and most of them foul: parsimony is one of the best, and yet is not innocent, for it withholdeth men from works of liberality and charity. The improvement of the ground is the most natural obtaining of riches, for it is our great mothers blessing, the earths; but it is slow. And yet where men of great wealth do stoop to husbandry, it multiplieth riches exceeding. I knew a noblenan in England that had the greatest audits of any man in my time: a great grazier, a great sheepmaster, a great timbe-man, a great collier, a great corn-master, a great lead-man, and so of iron, and a number of the like points of husbandry; so as the earth seemes a sea to him in respect of the perpetual importation.在诗人的虚构中，财神普路图斯受天帝朱庇特派遣时总是磨磨蹭蹭，而受冥王普路托差遣时却跑得飞快。这段虚构的寓意是，靠诚实和汗水致富通常很慢，但靠他人的死亡发财（如继承遗产之类）则快如钱财从天而降。但若把普路托视为魔鬼，这种虚构也恰如其分；因为当财富来自魔鬼时（如靠欺诈、压迫和其他不公正的手段获取财富），的确来得很快。致富的途径千条万条，可多半都是邪路歪道；其中吝啬最为清白，但也并非清白无瑕，因为它阻止世人乐善好施。利用土地致富是最合理的生财之道，因土地提供的财富乃大地之母的恩赐，只是走这条路致富较慢。但已有万贯家财者若肯屈尊经营土地，其家财定会成倍增加。笔者曾识一位英格兰贵族，他当时需审计的账目为全国之最，因为他拥有大片的麦田、林场、牧场和羊群，还拥有巨大的煤矿、铅矿、铁矿和诸如此类的产业，所以大地于他就像是一片财源滚滚且永不枯竭的海洋。3 It was truly observed by one, that himself came very hardly to a little riches, and very easily to great riches; for when a mans stock is come to that, that he can expect the prime of market, and overcome those bargains which for their greatness are few mens money, and be partner in the industries of younger trades and vocation are honest, and furthered by two things chiefly: by diligence, and by a good name for good and fair deal
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