英语散文:论嫉妒（培根）

 Lastly, to conclude this part; as we said in the beginning, that the act of envy had somewhat in it of witchcraft, so there is no other cure of envy, but the cure of witchcraft; and that is, to remove the lot (as they call it) and to lay it upon another. For which purpose, the wiser sort of great persons, bring in ever upon the stage somebody upon whom to derive the envy, that would come upon themselves; sometimes upon ministers and servants; sometimes upon colleagues and associates; and the like; and for that turn there are never wanting, some persons of violent and undertaking natures, who, so they may have power and business, will take it at any cost.
 
 Now, to speak of public envy.  There is yet some good in public envy, whereas in private, there is none.  For public envy, is as an ostracism, that eclipseth men, when they grow too great.  And therefore it is a bridle also to great ones, to keep them within bounds. 
 

This envy, being in the Latin word invidia, goeth in the modern language, by the name of discontentment; of which we shall speak, in hand-ling sedition.  It is a disease, in a state, like to infection.  For as infection spreadeth upon that which is sound, and tainteth it; so when envy is gotten once into a state, it traduceth even the best actions thereof, and turneth them into an ill odor.  And therefore there is little won, by intermingling of plausible actions.  For that doth argue but a weakness, and fear of envy, which hurteth so much the more, as it is likewise usual in infections; which if you fear them, you call them upon you.  

This public envy, seemeth to beat chiefly upoNPRincipal officers or ministers, rather than upon kings, and estates themselves.  But this is a surerule, that if the envy upon the minister be great, when the cause of it in him is small; or if the envy be general, in a manner upon all the ministers of an estate; then the envy (though hidden) is truly upon the state itself.  And so much of public envy or discontentment, and the difference thereof from private envy, which was handled in the first place. 
  

We will add this in general, touching the affection of envy; that of all other affections, it is the most importune and continual.  For of other affections, there is occasion given, but now and then; and therefore it was well said, Invidia festos dies non agit: for it is ever working upon some or other. And it is also noted, that love and envy do make a man pine, which other affections do not, because they are not so continual.  It is also the vilest affection, and the most depraved; for which cause it is the proper attribute of the devil, who is called, the envious man, that soweth tares amongst the wheat by night; as it always cometh to pass, that envy worketh subtilly, and in the dark, and to the prejudice of good things, such as is the wheat. 

 出最后让笔者赘言几句来结束这个部分。如本文开篇所言，嫉妒行为有几分巫术的性质，因此治嫉妒的最好方法就是治巫术的方法，也就是移开世人所谓的“符咒”，使之镇在别人头上。为达到这一目的，有些聪明的大人物总是让别人替自己抛头露面，从而使本会降到自己身上的嫉妒降到他人身上，这种他人有时候是侍从仆役，有时候是同僚伙伴或诸如此类的角色；而要找这种替身，世间还真不乏一些雄心勃勃的冒昧之徒，只要能获得权位，这种人不惜付出任何代价。

现在且来谈谈公众的嫉妒。虽说私人间的嫉妒有百害而无一利，但公众的嫉妒却还有一点好处，因为它就像陶片放逐法①，可除去那些位高专权者，所以它对其他大人物亦是一种制约，可使他们循规蹈矩。

这种在拉丁语中写作invidia的嫉妒在现代语言中又叫“不满情绪”，关于这点笔者将在谈及叛乱时加以讨论。公众的嫉妒对国家来说是一种可能蔓延的疾病，正如传染病可侵入健全的肌体并使之犯疾一样，国民一旦产生这种嫉妒，他们甚至会反对最合理的国家行为，并使这些行为背上恶名；而为此采取宠络民心的举措也几乎无济于事，因为这正好表明当局害怕嫉妒，软弱可欺，结果造成的损害更大。这也像通常的传染病一样，你越怕它，它越要找上门来。

这种公众的嫉妒似乎主要是针对高官大臣，而不是针对君王和国家本身。但有一条千真万确的规律，那就是如果某位大臣并无甚过失却招来公众强烈的嫉妒，或是公众的嫉妒在某种程度上是针对一国之所有大臣，那嫉妒的矛头（虽隐而不露）实际上就是指向国家本身了。以上所言便是公众的嫉妒，或日公众的不满，以及它与私人间的嫉妒之不同，而关于后者前文已经论及。

最后笔者再就嫉妒之情泛泛补充几句。在人类所有情感中，嫉妒是一种最纠缠不休的感情，因其他感情的生发都有特定的时间场合，只是偶尔为之；所以古人说得好：

嫉妒从不休假；
因为它总在某些人心中作祟。世人还注意到，爱情和嫉妒的确会使人衣带渐宽，而其他感情却不致如此，原因是其他感情都不像爱情和嫉妒那样寒暑无间。嫉妒亦是最卑劣最堕落的一种感情，因此它是魔鬼的固有属性，魔鬼就是那个趁黑夜在麦田里撒稗种的嫉妒者①；而就像一直所发生的那样，嫉妒也总是在暗中施展诡计，偷偷损害像麦黍之类的天下良物。