Of Friendship 論友誼(3)

and so extreme lovers of themselves, as all these were; it proveth most plainly, that they found their own felicity (though as great as ever happened to mortal men) but as an half piece, except they mought have a friend to make it entire: and yet, which is more, they were princes that had wives, sons, nephews; and yet all these could not supply the comfort of friendship. 泰比瑞亞斯在致西亞努斯的一封信里寫道：“為了我們底友誼的原故，我沒有把這些事對你隱瞞”，并且整個的參議院給“友誼”特造了一座祭壇（就好象“友誼”是一位女神一樣）以表揚他們二人之間的很親愛的友誼。此類或勝乎此的例子又可于塞普諦米亞斯·塞委?斯與普勞梯亞努斯底友誼中見之。因為塞委拉斯竟強迫他底兒子娶普勞梯亞努斯之女為妻；并且往往袒護普勞梯亞努斯種種欺凌皇子的行為；他并且以這樣的言辭下詔于參議院：“朕愛其人如此之深，愿其能后朕而死也”。假如這些君王是圖拉真或馬喀斯·奧瑞利亞斯一流的，那末我們可以認為象上述的舉動乃是出自十分良善的心田的；但是這些君王都是很有智謀，精神強健而嚴厲，并且是極端愛己的，然而他們竟然如此，這就可以證明他們底幸福雖然已達人間之極峰，但是他們對之，仍不滿意，覺得若無朋友使之圓滿，則這種幸福終是殘缺不全也。猶有甚者，這些君主都是有妻有子有甥侄的人，然而這些人竟不能使他們有朋友之樂。   It is not to be forgotten, what Commineus observeth of his first master Duke Charles the Hardy; namely, mat he would communicate his secrets with none; and least of all, those secrets, which troubled him most Whereupon he goeth on, and saith, that towards his latter time that closeness did impair and a little perish his understanding.  康明奈亞斯關于他底第一位主上，公爵“勇敢的”查理，所說的話是不可忘的，就是，他不肯把他底秘密與任何人共之，尤其不肯把那最使他為難的秘密告人。于是康明奈亞斯繼續(xù)又說道：“到公爵底末日將近的時候這種秘而不宣的性情不免稍損他底理智”。   Surely Commineus mought have made the same judgement also, if it had pleased him, of his second master Lewis the Eleventh, whose closeness was indeed his tormentor. 其實，如果康明奈亞斯樂意的話，他對于他底第二位主上，路易十一，也大可下同樣的斷語，因為路易十一底好隱秘確是他自己底災星。   The parable of Pythagoras is dark, but true; cor ne edito; eat not the heart. Certainly, if a man would give it a hard phrase. Those that want friends to open themselves unto, are cannibals of their own hearts. But one thing is most admirable (wherewith I will conclude this first fruit of friendship), which is that this communicating of a man\'s self to his friend works two contrary effects; for it redoubleth joys, and cutteth griefs in halves. For there is no man, that imparteth his joys to his friend, but he joyeth the more; and no man, that imparteth his griefs to his friend, but he grieveth the less. So that it is, in truth of operation upon a man\'s mind, of like virtue, as the alchemists use to attribute to their stone, for man\'s body; that it worketh all contrary effects, but still to the good and benefit of nature. But yet, without praying in aid of alchemists, there is a manifest image of this, in the ordinary course of nature. For in bodies, union strengtheneth and cherisheth any natural action; and, on the other side, weakeneth and dulleth any violent impression: and even so is it of minds. 畢達哥拉斯底格言是難解而真確的；他說，“不要吃你底心”。確實地；說得厲害一點，沒有朋友可以向之傾訴心事的人們可說是吃自己底心的野人。有一件事卻是很值得驚奇的（我把它說了出來就此結束關于友誼底第一種功效的話語），那就是，一個人向朋友宣泄私情的這件事能產(chǎn)生兩種相反的結果，它既能使歡樂倍增，又能使憂愁減半。因為沒有人不因為把自己底樂事告訴了朋友而更為歡欣者；也沒有人因為把自己底憂愁告訴了朋友而不減憂愁者。所以就實際的作用而言，友誼之于人心其價值真有如煉金術士常常所說的他們底寶石之于人身一樣；這寶石，依術士們底話，是能產(chǎn)生種種互相反對的效力，然而總是有利于天稟的。然而，即令不借助于術士，在普通的自然現(xiàn)象中，也可以看到這種情形很明顯的肖象。因為物體相合則足以助長并滋養(yǎng)任何天然的作用，又可以削弱并挫折任何暴烈的外來打擊也：物體如此，人心亦是如此。   The second fruit of friendship is healthful and sovereign for the understanding as the first is for the affections. For frendship maketh indeed a fair day in the affections from storm and tempests: but it maketh daylight in the understanding, out of darkness and confusion of thoughts. Neither is this to be understood, only of faithful counsel, which a man receiveth from his friend; but before you come to that, certain it is, that whosoever hath his mind fraught with many thoughts, his wits and understanding do clarify and break up, in the communicating and discoursing with another: he tosseth his thoughts more easily; he marshalled them more orderly; he seeth how they look when they are turned into words; finally, he waxeth wiser than 

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