《論(lun)讀(du)書》是(shi)文藝復興時(shi)期英國哲學(xue)家(jia)(jia)、散文家(jia)(jia)弗朗西斯·培根創作(zuo)的一篇(pian)論(lun)說散文。全文雖短卻字字珠璣。這篇(pian)文章(zhang)不僅(jin)在用(yong)(yong)詞(ci)(ci)方面多采用(yong)(yong)莊重(zhong)典雅的古(gu)語(yu)詞(ci)(ci)、大(da)詞(ci)(ci),著重(zhong)體現作(zuo)者的冷靜、理(li)性,語(yu)言(yan)(yan)富有(you)卓見,蘊含哲理(li),而(er)且句子富有(you)節奏感,讀(du)來朗朗上口。句式(shi)多采用(yong)(yong)并列式(shi),體現語(yu)言(yan)(yan)及(ji)語(yu)義(yi)的平衡美。培根善用(yong)(yong)排比(bi)和比(bi)喻,深入(ru)淺(qian)出地說明道理(li)。文中格(ge)言(yan)(yan)警句層出不窮,除連結句外,幾乎句句是(shi)警句,言(yan)(yan)簡意賅,很(hen)有(you)說服(fu)力。這些(xie)論(lun)說文的特(te)色在原文中體現得非常(chang)明顯,堪(kan)稱論(lun)說文的典范。
Of Studies
Studies serve for delight, for ornament①, and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment, and disposition② of business. For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling③ of affairs, come best, from those that are learned. To spend too much time in studies is sloth④; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humor of a scholar. They perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need pruning⑤, by study; and studies themselves, do give forth directions too much at large, except they be bounded in by experience. Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation. Read not to contradict and confute⑥; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books, else distilled books are like common distilled waters, flashy things⑦.
Reading makes a full man; conference⑧ a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know, that he doth not. Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend⑨. Abeunt studia in mores⑩:Studies pass into the character. Nay, there is no stand or impediment in the wit, but maybe wrought out by fit studies; like as diseases of the body, may have appropriate exercises. Bowling is good for the stone and reins; shooting for the lungs and breast; gentle walking for the stomach; riding for the head; and the like. So if a man's wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again. If his wit be not apt to distinguish or find differences, let him study the Schoolmen ; for they are cymini sectores?. If he be not apt to beat over matters, and to call up one thing to prove and illustrate another, let him study the lawyers' cases. So every defect of the mind, may have a special receipt?.?
①ornament:n.裝飾;裝飾物。
②disposition:n.處(chu)置。
③marshalling:n.處理(li)。
④sloth:n.懶惰。
⑤pruning:n.修剪;剪枝。
⑥confute:vt.駁斥,駁倒。
⑦flashy things:索然無味(wei)的東西。
⑧conference:n.談(tan)話,會談(tan)。
⑨contend:vt & vi. 辯(bian)論。
⑩Abeunt studia in mores:拉丁文,學(xue)問塑(su)造氣(qi)質(Studies influence manners)。
?cymini sectores:善(shan)于區(qu)分細節的人(splitters of hairs)。
?receipt:n.處方(fang)。
論讀書
讀(du)(du)(du)書(shu)(shu)(shu)(shu)(shu)足以(yi)怡(yi)情,足以(yi)博才(cai)(cai),足以(yi)長(chang)(chang)才(cai)(cai)。其(qi)(qi)怡(yi)情也(ye),最(zui)見于(yu)獨處(chu)幽居之(zhi)(zhi)(zhi)(zhi)(zhi)時;其(qi)(qi)博才(cai)(cai)也(ye),最(zui)見于(yu)高談闊論之(zhi)(zhi)(zhi)(zhi)(zhi)中(zhong);其(qi)(qi)長(chang)(chang)才(cai)(cai)也(ye),最(zui)見于(yu)處(chu)世判(pan)事之(zhi)(zhi)(zhi)(zhi)(zhi)際。練達之(zhi)(zhi)(zhi)(zhi)(zhi)士雖能分(fen)別處(chu)理細事或(huo)一(yi)一(yi)判(pan)別枝節,然(ran)縱觀(guan)統籌(chou)、全局策(ce)劃,則舍好學深思者(zhe)莫屬。讀(du)(du)(du)書(shu)(shu)(shu)(shu)(shu)費時過多易惰,文采藻飾(shi)太盛(sheng)則矯(jiao),全憑條文斷事乃(nai)學究故態。讀(du)(du)(du)書(shu)(shu)(shu)(shu)(shu)補(bu)(bu)天然(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)足,經驗又補(bu)(bu)讀(du)(du)(du)書(shu)(shu)(shu)(shu)(shu)之(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)足,蓋(gai)天生才(cai)(cai)干(gan)猶如(ru)(ru)自然(ran)花草,讀(du)(du)(du)書(shu)(shu)(shu)(shu)(shu)然(ran)后知如(ru)(ru)何(he)修剪移接;而書(shu)(shu)(shu)(shu)(shu)中(zhong)所示,如(ru)(ru)不(bu)(bu)(bu)以(yi)經驗范(fan)之(zhi)(zhi)(zhi)(zhi)(zhi),則又大(da)而無當。有(you)(you)一(yi)技之(zhi)(zhi)(zhi)(zhi)(zhi)長(chang)(chang)者(zhe)鄙(bi)讀(du)(du)(du)書(shu)(shu)(shu)(shu)(shu),無知者(zhe)羨(xian)讀(du)(du)(du)書(shu)(shu)(shu)(shu)(shu),唯明智之(zhi)(zhi)(zhi)(zhi)(zhi)士用讀(du)(du)(du)書(shu)(shu)(shu)(shu)(shu),然(ran)書(shu)(shu)(shu)(shu)(shu)并(bing)不(bu)(bu)(bu)以(yi)用處(chu)告人,用書(shu)(shu)(shu)(shu)(shu)之(zhi)(zhi)(zhi)(zhi)(zhi)智不(bu)(bu)(bu)在書(shu)(shu)(shu)(shu)(shu)中(zhong),而在書(shu)(shu)(shu)(shu)(shu)外(wai),全憑觀(guan)察(cha)得之(zhi)(zhi)(zhi)(zhi)(zhi)。讀(du)(du)(du)書(shu)(shu)(shu)(shu)(shu)時不(bu)(bu)(bu)可(ke)存心(xin)詰難作(zuo)者(zhe),不(bu)(bu)(bu)可(ke)盡信書(shu)(shu)(shu)(shu)(shu)上(shang)所言,亦不(bu)(bu)(bu)可(ke)只(zhi)為尋章(zhang)摘(zhai)句,而應推(tui)敲細思。書(shu)(shu)(shu)(shu)(shu)有(you)(you)可(ke)淺嘗者(zhe),有(you)(you)可(ke)吞食者(zhe),少數則須咀(ju)嚼消(xiao)化。換言之(zhi)(zhi)(zhi)(zhi)(zhi),有(you)(you)只(zhi)須讀(du)(du)(du)其(qi)(qi)部(bu)分(fen)者(zhe),有(you)(you)只(zhi)須大(da)體涉(she)獵(lie)者(zhe),少數則須全讀(du)(du)(du),讀(du)(du)(du)時須全神(shen)貫注,孜(zi)孜(zi)不(bu)(bu)(bu)倦。書(shu)(shu)(shu)(shu)(shu)亦可(ke)請人代讀(du)(du)(du),取其(qi)(qi)所作(zuo)摘(zhai)要,但只(zhi)限題材較次(ci)或(huo)價值不(bu)(bu)(bu)高者(zhe),否則書(shu)(shu)(shu)(shu)(shu)經提煉猶如(ru)(ru)水經蒸餾、淡而無味矣。
讀(du)(du)(du)書(shu)(shu)使(shi)人(ren)(ren)(ren)(ren)充(chong)實,討論使(shi)人(ren)(ren)(ren)(ren)機智,筆(bi)記使(shi)人(ren)(ren)(ren)(ren)準確。因此不(bu)(bu)常作筆(bi)記者(zhe)(zhe)須記憶特強,不(bu)(bu)常討論者(zhe)(zhe)須天生聰穎,不(bu)(bu)常讀(du)(du)(du)書(shu)(shu)者(zhe)(zhe)須欺(qi)世有(you)術,始能(neng)無(wu)知而顯有(you)知。讀(du)(du)(du)史使(shi)人(ren)(ren)(ren)(ren)明(ming)智,讀(du)(du)(du)詩使(shi)人(ren)(ren)(ren)(ren)靈秀(xiu),數學(xue)使(shi)人(ren)(ren)(ren)(ren)周密,科學(xue)使(shi)人(ren)(ren)(ren)(ren)深刻,倫(lun)理(li)學(xue)使(shi)人(ren)(ren)(ren)(ren)莊重(zhong)(zhong),邏輯修辭(ci)之(zhi)(zhi)(zhi)(zhi)學(xue)使(shi)人(ren)(ren)(ren)(ren)善(shan)辯:凡有(you)所學(xue),皆成性格(ge)。人(ren)(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)才智但有(you)滯(zhi)礙,無(wu)不(bu)(bu)可讀(du)(du)(du)適當之(zhi)(zhi)(zhi)(zhi)書(shu)(shu)使(shi)之(zhi)(zhi)(zhi)(zhi)順暢,一如(ru)(ru)身體百病,皆可借相(xiang)宜之(zhi)(zhi)(zhi)(zhi)運動除之(zhi)(zhi)(zhi)(zhi)。滾球利睪(gao)腎(shen),射箭利胸(xiong)肺,慢(man)步利腸胃,騎術利頭腦,諸如(ru)(ru)此類。如(ru)(ru)智力不(bu)(bu)集中,可令讀(du)(du)(du)數學(xue),蓋演題須全(quan)神貫注,稍有(you)分散即須重(zhong)(zhong)演;如(ru)(ru)不(bu)(bu)能(neng)辨異(yi),可令讀(du)(du)(du)經院哲學(xue),蓋是輩(bei)皆吹(chui)毛(mao)求疵之(zhi)(zhi)(zhi)(zhi)人(ren)(ren)(ren)(ren);如(ru)(ru)不(bu)(bu)善(shan)求同,不(bu)(bu)善(shan)以(yi)一物闡證另一物,可令讀(du)(du)(du)律師之(zhi)(zhi)(zhi)(zhi)案卷。如(ru)(ru)此頭腦中凡有(you)缺陷,皆有(you)特藥可醫。
(王佐良譯)
文(wen)藝(yi)復興時期,人(ren)文(wen)主(zhu)義者關心人(ren)本身,把完(wan)美的(de)(de)(de)人(ren)作(zuo)為自己的(de)(de)(de)理想。為救治與(yu)教化有(you)弱(ruo)點與(yu)弊(bi)病的(de)(de)(de)凡(fan)人(ren),當時的(de)(de)(de)文(wen)章(zhang)常帶有(you)教誨目的(de)(de)(de)。《論讀書》就是(shi)在這樣(yang)的(de)(de)(de)歷史背景下創(chuang)作(zuo)的(de)(de)(de),是(shi)《培根(gen)隨筆》中的(de)(de)(de)一篇重要的(de)(de)(de)文(wen)章(zhang),發表于1653年。
弗朗西斯·培(pei)根(gen)(Francis Bacon,1561年(nian)1月(yue)(yue)22日(ri)—1626年(nian)4月(yue)(yue)9日(ri)),第一(yi)代(dai)圣阿爾本子爵(1st Viscount St Alban),英國文(wen)藝(yi)復興(xing)時(shi)期(qi)散文(wen)家、哲(zhe)學(xue)家。英國唯物(wu)主義哲(zhe)學(xue)家,實(shi)驗科學(xue)的(de)(de)(de)創(chuang)始人(ren)(ren),是(shi)(shi)近代(dai)歸納法(fa)的(de)(de)(de)創(chuang)始人(ren)(ren),又是(shi)(shi)給(gei)科學(xue)研(yan)(yan)究(jiu)程序進行(xing)邏輯組織化(hua)的(de)(de)(de)先驅(qu)。培(pei)根(gen)12歲入(ru)劍橋大學(xue),后擔(dan)任(ren)女(nv)王特別(bie)法(fa)律顧問以及朝廷(ting)的(de)(de)(de)首席檢察官、掌璽大臣等(deng)。晚年(nian),受宮廷(ting)陰(yin)謀(mou)逐出宮廷(ting),脫離政(zheng)治生(sheng)涯,專心從事學(xue)術研(yan)(yan)究(jiu)和著述活動(dong),寫成了一(yi)批在近代(dai)文(wen)學(xue)思想史上具(ju)(ju)有重大影響的(de)(de)(de)著作,其中最重要(yao)的(de)(de)(de)一(yi)部是(shi)(shi)《偉大的(de)(de)(de)復興(xing)新工具(ju)(ju)論(lun)》。另外,他以哲(zhe)學(xue)家的(de)(de)(de)眼(yan)光,思考了廣(guang)泛的(de)(de)(de)人(ren)(ren)生(sheng)問題,寫出了許(xu)多形式(shi)短小(xiao)、風格活潑的(de)(de)(de)隨筆小(xiao)品,集(ji)成《培(pei)根(gen)隨筆》。1626年(nian)3月(yue)(yue)底,培(pei)根(gen)由(you)于(yu)身體(ti)孱弱,在實(shi)驗中遭受風寒(han),支氣管炎(yan)復發,病情(qing)惡化(hua)。1626年(nian)4月(yue)(yue)9日(ri)清晨病逝。主要(yao)著作有《新工具(ju)(ju)》《論(lun)科學(xue)的(de)(de)(de)增進》以及《學(xue)術的(de)(de)(de)偉大復興(xing)》等(deng)。
《論(lun)讀書》這篇隨筆(bi),文字(zi)干凈利落,多用古語詞(ci)(ci)(archaism)和大詞(ci)(ci)(big words),語言(yan)顯得莊重、典(dian)雅(ya),給人(ren)以厚重、正式(shi)的感覺。詞(ci)(ci)的運用幾乎未選possibly, perhaps, probably, inmy opinion 等謙遜、客氣、模棱兩可的詞(ci)(ci)。
文(wen)中用到(dao)的(de)文(wen)言詞有:marshalling, humour, maketh, doth, stond, discourse。這些詞的(de)使用就像古(gu)漢語中“之(zhi)”、“乎(hu)”、“者(zhe)”、“也(ye)”詞匯的(de)使用一樣,給人一種古(gu)老、厚重的(de)感覺。
文(wen)中還用(yong)到一些(xie)現代英(ying)語詞的(de)(de)古用(yong)法形式。其中很多詞今(jin)天已經不再(zai)具備它原有的(de)(de)語法和(he)(he)語義功能(neng)。它們和(he)(he)中國的(de)(de)文(wen)言文(wen)一樣具有特定歷(li)史時期的(de)(de)語言色彩。例如:proyning = pruning, subtile = subtle, stond = hindrance, stoppage, receipt = recipe, nay = no, like as = as, except = unless, else = or else, never = ever, natural philosophy= natural science, in the wit = in themind, bounded in = checked, disposition = management。
文(wen)中還有兩處使用了拉丁(ding)語,這是作者(zhe)的偏好,認為拉丁(ding)語能(neng)流傳長久,能(neng)給文(wen)章增添(tian)古色(se)古香(xiang)的味道。“Abeunt studia in mores”一句,培(pei)根(gen)在Advancement of Leaning 一文(wen)中的解釋為:“studieshave an influence upon the manners of those that are conversant in them”,意為:“專心(xin)學問者(zhe),性格也(ye)受陶冶(ye)。”Cymini sectores = hair-splitters,即(ji)“過(guo)分(fen)講(jiang)究細節的人”。
文(wen)中還用到一(yi)些(xie)大詞,例如:ornament, disposition, contradict, confute, attention, extracts, conference, cunmng, impediment, demonstrations,等等。這些(xie)詞給人(ren)一(yi)種高雅(ya)、莊嚴的色彩感覺,適于嚴肅、正式的場合。
并列句
《論讀書》這(zhe)篇文章句(ju)式單一(yi)(yi),19個(ge)句(ju)子就有12個(ge)句(ju)子采用了并列結構,體現了語言的(de)平衡美。這(zhe)樣的(de)文章樸實大方,讀起來毫無矯(jiao)揉造作(zuo)之感。盡管如此(ci),作(zuo)者還是十分注意(yi)長、短句(ju)的(de)交(jiao)替使用,以避免整齊劃一(yi)(yi)的(de)句(ju)式顯得單調乏味,從而使行文更富節奏感。例如:
Histories make men wise; poets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to content.
這是(shi)由分(fen)號(hao)連結起(qi)來的(de)一個并列(lie)句(ju)。第一個分(fen)號(hao)之(zhi)后各句(ju)承(cheng)前(qian)省(sheng)(sheng)略了make men。這樣的(de)句(ju)子排列(lie)整齊(qi),表意鮮明。并列(lie)的(de)部分(fen)都省(sheng)(sheng)略前(qian)面相(xiang)同的(de)成分(fen),重點突(tu)出,使讀者(zhe)一目了然,給人以(yi)清晰明快的(de)感(gan)覺。而且平衡的(de)句(ju)式形成排比(bi)風格,猶(you)如排山倒海之(zhi)勢(shi),頗具(ju)說服力。
“關于(yu)make的用法,培根(gen)在此篇文(wen)章中(zhong)采用兩種用法,一(yi)(yi)(yi)是帶(dai)賓(bin)補(bu)的用法,即這一(yi)(yi)(yi)句中(zhong):histories make men wise;另(ling)一(yi)(yi)(yi)種是帶(dai)賓(bin)語(yu)的用法,如:reading maketh a full man,作者用make和maketh加以區別make所帶(dai)的不同結構。”
For expert men can execute, and perhaps judge of particulars, one by one; but the general counsels, and the plots and marshalling ofaffairs, come best from those that are learned.
這(zhe)一(yi)并(bing)列句不同(tong)于上一(yi)句,這(zhe)句中(zhong)的(de)并(bing)列關(guan)系是(shi)由連(lian)(lian)詞and,but連(lian)(lian)接(jie)(jie)起來的(de)。每一(yi)個分句不如(ru)上句那么短促、明快(kuai),而是(shi)多(duo)(duo)一(yi)些(xie)推理和(he)描述(shu)性的(de)語言,這(zhe)主要是(shi)因為此句中(zhong)作者旨在分析(xi)讀(du)書給(gei)人(ren)的(de)益處,分析(xi)那些(xie)有經驗的(de)“練達之(zhi)士雖(sui)然能處理細事(shi),一(yi)一(yi)判別枝節,然縱觀統籌,全局策劃,則(ze)非(fei)好學深思(si)多(duo)(duo)讀(du)書之(zhi)人(ren)莫(mo)屬”(王佐良譯)。這(zhe)是(shi)短句和(he)長句給(gei)人(ren)的(de)不同(tong)感覺(jue)。短句,短小利落(luo),給(gei)人(ren)以(yi)確信、勿庸置疑的(de)味(wei)道,多(duo)(duo)使(shi)人(ren)受教;而長句,尤其(qi)由連(lian)(lian)詞連(lian)(lian)接(jie)(jie)的(de)長句,語氣連(lian)(lian)貫、舒緩,善于推理、論述(shu),在陳述(shu)和(he)分析(xi)中(zhong)給(gei)人(ren)以(yi)啟迪和(he)思(si)考的(de)空間(jian)。
省略句
Read not to contradict and confute; nor to believe and take for granted; nor to find and discourse; but to weigh and consider.
這一(yi)句省略了(le)表語 is,全句結構緊湊、表意突(tu)出(chu),具有言(yan)簡意賅的強(qiang)烈(lie)效果。三(san)個(ge)否(fou)定(ding)(ding)詞not,nor,nor的使(shi)用把“讀書不是為了(le)要(yao)(yao)(yao)辯(bian)駁,不是要(yao)(yao)(yao)盲目信從(cong),不是要(yao)(yao)(yao)尋(xun)找談(tan)資”排(pai)列得緊湊整齊,強(qiang)烈(lie)地表達了(le)作者否(fou)定(ding)(ding)的語氣(qi)和不贊(zan)成的態度。最后(hou)以一(yi)個(ge)轉(zhuan)(zhuan)折詞but連接收尾,簡潔有力,語氣(qi)上由(you)否(fou)定(ding)(ding)轉(zhuan)(zhuan)向肯定(ding)(ding),給人(ren)一(yi)種義正詞嚴、豁然(ran)開朗的感受(shou)。由(you)“不要(yao)(yao)(yao)”、“不要(yao)(yao)(yao)”、“不要(yao)(yao)(yao)”轉(zhuan)(zhuan)為“而要(yao)(yao)(yao)權衡和思考”,給人(ren)留下深刻的印(yin)象,很有說服(fu)力。
復合句
復合句(ju)的(de)使(shi)用有并(bing)列(lie)句(ju)所(suo)不及的(de)文體(ti)功能,即善(shan)于表(biao)現事物間的(de)種(zhong)種(zhong)復雜關系(xi),“在復合句(ju)中(zhong),主(zhu)句(ju)結(jie)構獨立,從句(ju)依附于主(zhu)句(ju);從句(ju)所(suo)表(biao)達的(de)概念(nian)是對主(zhu)句(ju)意義(yi)的(de)補充(chong)、解(jie)釋或(huo)限定”。
They perfect nature, and are perfected by experience:for natural abilities are like natural plants, that need pruning by study; and studies themselves do give forth directions too much at large, except they be bounded in experience.
這(zhe)一(yi)(yi)句(ju)(ju)(ju)(ju)中(zhong)的(de)(de)主句(ju)(ju)(ju)(ju)后帶有一(yi)(yi)個由(you)連(lian)詞(ci)for引(yin)導(dao)的(de)(de)原因狀語(yu)從(cong)(cong)(cong)(cong)句(ju)(ju)(ju)(ju),從(cong)(cong)(cong)(cong)句(ju)(ju)(ju)(ju)中(zhong)有主句(ju)(ju)(ju)(ju)、由(you)that引(yin)導(dao)的(de)(de)定語(yu)從(cong)(cong)(cong)(cong)句(ju)(ju)(ju)(ju)和(he)由(you)except引(yin)導(dao)的(de)(de)條件(jian)從(cong)(cong)(cong)(cong)句(ju)(ju)(ju)(ju)。原因狀語(yu)從(cong)(cong)(cong)(cong)句(ju)(ju)(ju)(ju)用來解釋讀(du)書和(he)經(jing)驗的(de)(de)互補關系;定語(yu)從(cong)(cong)(cong)(cong)句(ju)(ju)(ju)(ju)是補充說明(ming)“天生的(de)(de)才干猶如(ru)天然花木,須(xu)靠讀(du)書修剪(jian)枝葉”。條件(jian)從(cong)(cong)(cong)(cong)句(ju)(ju)(ju)(ju)是用來限(xian)制“讀(du)書如(ru)不(bu)(bu)以經(jing)驗范之,則又大而(er)無當”(王佐良譯)。語(yu)義(yi)雖(sui)然冗繁復雜(za),但使用不(bu)(bu)同從(cong)(cong)(cong)(cong)句(ju)(ju)(ju)(ju)的(de)(de)關系連(lian)詞(ci)來引(yin)導(dao),則又顯得條理十分清楚。這(zhe)是并列(lie)句(ju)(ju)(ju)(ju)乃至其他句(ju)(ju)(ju)(ju)式所不(bu)(bu)能比(bi)擬(ni)的(de)(de)文體功能優(you)勢(shi)。
排比
排比就是(shi)把結構相同、意氣(qi)并重、語氣(qi)一致的(de)詞組(zu)或句子排列成串,形成一個整(zheng)體(ti)。《論讀(du)書》中這樣(yang)的(de)結構隨處可(ke)見,而且作者運用得當(dang),很有氣(qi)勢。
To spend too much time in studies is sloth; to use them too much for ornament is affectation; to make judgment wholly by their rules, is the humour ofa scholar.
三個同樣的(de)不定式(shi)結構(gou)(gou)語氣一致(zhi),分析褥(ru)淋(lin)漓盡(jin)致(zhi)、準(zhun)確生動。這種(zhong)排比結構(gou)(gou)用來說明和定論,不僅結構(gou)(gou)嚴(yan)謹整齊,而且文(wen)章的(de)節奏(zou)也勻稱(cheng)悅耳,大大提高了語言的(de)表現力。
優美(mei)的(de)散(san)(san)(san)文(wen)之所以能(neng)給人們(men)的(de)聽覺帶來美(mei)的(de)享受,在很大程度上應(ying)歸功于其優美(mei)的(de)節(jie)(jie)奏(zou)(zou)。散(san)(san)(san)文(wen)的(de)節(jie)(jie)奏(zou)(zou)雖不像(xiang)詩的(de)節(jie)(jie)奏(zou)(zou)那樣有固定的(de)模式和規律,但作(zuo)家(jia)總是(shi)注意(yi)選擇某種節(jie)(jie)奏(zou)(zou),使(shi)節(jie)(jie)奏(zou)(zou)成為烘托語(yu)義的(de)一種表達手段;而文(wen)學批評家(jia)則總是(shi)把節(jie)(jie)奏(zou)(zou)看作(zuo)“文(wen)體(ti)風格的(de)組成部分(anintegral part of the style)”。S.H. Burton在《The Criticism ofProse》一書(shu)中指(zhi)出:早(zao)期英語(yu)散(san)(san)(san)文(wen)的(de)節(jie)(jie)奏(zou)(zou)多是(shi)靠排比結構(gou)予(yu)以實(shi)現的(de)。在《論讀書(shu)》這篇散(san)(san)(san)文(wen)中,培(pei)根就十分注重使(shi)用(yong)排比結構(gou)來實(shi)現節(jie)(jie)奏(zou)(zou)美(mei),還注意(yi)交替使(shi)用(yong)并列句和復合句來體(ti)現節(jie)(jie)奏(zou)(zou)感。例(li)如:
Some books are to be tasted, others to be swallowed, and some few to be chewed and digested.
比喻
培根(gen)善用(yong)(yong)形象(xiang)的比(bi)喻(yu)深入淺(qian)出地(di)說(shuo)明(ming)一個道理(li),因(yin)而文中充滿了諸如(ru)taste, swallow, chew, digest等比(bi)喻(yu)。“Natural abilities are like natural plants, that need pruning by study”,是(shi)說(shuo)天生(sheng)的才干需(xu)要(yao)知識(shi)來磨練就像(xiang)草木(mu)需(xu)要(yao)修枝(zhi)剪(jian)葉(xie)一樣;“some books are to be tasted, others to beswallowed, and some few to be chewed and digested”,是(shi)說(shuo)讀書猶如(ru)吃食物,“有(you)的書淺(qian)嘗(chang)即可,有(you)的書可以狼吞虎咽(yan),少(shao)數(shu)則須咀嚼消化”(王楫 譯)。“else distilled books are, likecommon distilled waters, flashy things”,這(zhe)一句是(shi)說(shuo)“書經提煉猶如(ru)水經蒸餾,淡而無味矣”(王佐(zuo)良譯)。這(zhe)些深刻的讀書之道,若不是(shi)用(yong)(yong)這(zhe)么形象(xiang)的比(bi)喻(yu),很難達到這(zhe)么通(tong)俗易(yi)懂的效果(guo),形象(xiang)的比(bi)喻(yu)用(yong)(yong)得恰到好處,令人信服。
《論(lun)讀書》全(quan)文沒有分(fen)段,一氣(qi)呵成。文中短句(ju)多,并(bing)列句(ju)多,標點多。像(xiang)培根這(zhe)樣的(de)(de)文風(feng)在當時被稱為“松散(san)、自(zi)由(you)的(de)(de)風(feng)格(loose and free style)”(1987: 340)。文中不大使用復合結構,并(bing)列句(ju)中各(ge)個意思都處于平等(deng)的(de)(de)地位(wei),一個接一個說下去,逐(zhu)步深(shen)入。因此(ci),并(bing)列連詞(and, but, for, nor 等(deng))遠(yuan)遠(yuan)多于主從連詞(as, smce, because等(deng))。“這(zhe)類文章(zhang),雖則是(shi)松散(san)自(zi)由(you)的(de)(de),它還是(shi)很講(jiang)究(jiu)修辭”,排比和(he)比喻隨處可見。
全篇文章旨在強調讀(du)書的(de)(de)功效,作者(zhe)相(xiang)信人(ren)們頭腦中一(yi)切病端(duan)都有辦(ban)法(fa)救治,而讀(du)書就是一(yi)劑(ji)萬能的(de)(de)良(liang)藥。這(zhe)種對人(ren)的(de)(de)自我完善的(de)(de)渴求及確(que)信必達目(mu)的(de)(de)之抱負,反映了文藝復興時代崇尚理(li)性(xing)、相(xiang)信人(ren)的(de)(de)力量和人(ren)具有無限潛力的(de)(de)“人(ren)文主義(yi)精神(shen)”。
為反映作者(zhe)的冷(leng)靜、理性和自信的態度(du),文章也(ye)采用簡潔這一風格(ge)。“簡潔就是言簡意(yi)賅(gai)。文章沒有(you)多(duo)余的詞(ci),沒有(you)多(duo)余的句,但內容又(you)很豐富,含(han)義也(ye)很深刻。”例(li)如:
Studies serve for delight, for ornament, and for ability. Their chief use for delight, is in privateness and retiring; for ornament,is in discourse, and for ability, is in the judgment and disposition ofbusiness...
這個句(ju)子寫得干凈(jing)利(li)落(luo),讓人聽來仿佛覺得作者在述說一條千真萬確的真理,語氣肯定,絲毫未表現謙遜、遲疑(yi)和含混(hun)的語氣。
天文學家、科普(pu)作(zuo)家卞毓(yu)麟《恬淡悠閱——卞毓(yu)麟書(shu)事(shi)選錄》:“英國思想家、哲學家、實驗(yan)科學的(de)(de)先(xian)驅者弗朗西斯·培根的(de)(de)一(yi)篇Of Studies,400年(nian)來引得世上多少讀者競折腰。數十年(nian)前讀王佐良先(xian)生的(de)(de)譯文(篇名譯為《談讀書(shu)》),唯覺詞(ci)清句麗(li),妙不(bu)可言。……”
上海師范大學人文(wen)與(yu)傳播學院教授劉文(wen)榮《經典作家(jia)談書(shu)(shu)(shu)與(yu)讀(du)(du)書(shu)(shu)(shu)》:“全(quan)文(wen)不足兩千字,卻(que)將讀(du)(du)書(shu)(shu)(shu)之功用、讀(du)(du)書(shu)(shu)(shu)之方法及讀(du)(du)書(shu)(shu)(shu)與(yu)性格之關系一一道(dao)來,且句句有理(li),實為言(yan)簡(jian)意賅(gai)之典范。”
天津(jin)外國語大學(xue)教授馬(ma)鐘元(yuan)《每天讀(du)點英(ying)文英(ying)美(mei)文化常識(shi)全集(ji)(ji) 超(chao)值(zhi)白金版(ban)》:“《論讀(du)書(shu)》是(shi)弗朗(lang)西斯(si)·培根的《散文集(ji)(ji)》中的一篇,其文風(feng)以簡潔、緊湊和有力(li)(li)而著稱。其中,《論讀(du)書(shu)》是(shi)最(zui)膾炙人口的一篇。在(zai)文中,培根分析了讀(du)書(shu)的主要(yao)目(mu)的、讀(du)書(shu)所應采用的不同(tong)方式以及讀(du)書(shu)對人的性格的影(ying)響。文章(zhang)最(zui)精(jing)彩(cai)的地方不僅在(zai)于(yu)其論據具(ju)有說服力(li)(li),而且在(zai)于(yu)遣詞造句、句型和結構(gou)的優(you)美(mei)。……總(zong)之,本文中運用了許多(duo)寫作技巧。整體(ti)行文語句優(you)美(mei),用詞準確,令人信服。《論讀(du)書(shu)》是(shi)一篇優(you)美(mei)散文中的典(dian)范,值(zhi)得仔細咀嚼。”