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Of Discourse 論辭令
Of Discourse 論辭令
Some in their discourse, desire rather commendation of wit, in being able to hold
all arguments, than of judgment, in discerning what is true: as if it were a praise,
to know what might be said, and not what should be thought Some have certain common places, and themes, wherein they are good, and want variety: which kind of poverty is for the most part tedious, and when it is once perceived ridiculous. 有些人在他們底談?wù)撝邢矚g以反復(fù)善辯見稱為有才，卻不甚注意以能辨真?zhèn)味姺Q為有識；好象知道應(yīng)當說什么而不知道應(yīng)當如何思想是一件可稱贊的事情似的。有些人善于談?wù)撃撤N平常習見的題目，可是缺乏變化；這種貧乏大半令人生厭，而一旦被人發(fā)見，則是可笑的。
The honourablest part of talk is to give the occasion; and again to moderate and pass to somewhat else; for then a man leads the dance. It is good in discourse and speech of conversation, to vary, and intermingle speech of the present occasion with arguments; tales with reasons; asking of questions, with telling of opinions; and jest with earnest: for it is a dull thing to tire, and, as we say now, to jade, anything too far.
辭令中最可貴者是引起他人底話頭的話；以及能節(jié)制自己底言語并轉(zhuǎn)移到別的題目上去的那種話；如果能這樣，那末這說話的人就可算是舞蹈底領(lǐng)袖了。在言談之中，最好是有所變化。在當前的所談之中參以辯駁，在敘事中夾以議論，發(fā)問中雜以發(fā)抒己見，詼諧中和以莊語，因為一個人若是總在談?wù)撘粋�題目，如今語所謂“鞭策過度”，則將使人厭倦也。
As for jest, there be certain things, which ought to be privileged from it; namely religion, matters of state, great persons, any man\'s present business of
importance, and any case mat deserveth pity. Yet there be some, that think their wits have been asleep, except they dart out somewhat that is piquant, and to the quick: that is a vein which would be bridled; parce,puer, stimulis, et fortius utere ions. 至于詼諧的話，則有幾種題目，應(yīng)當避免，不可涉及者，如宗教、國事、要人，任何人目前的要務(wù)，以及任何值得憐憫的事情皆是也。然而有些人卻一定要鋒銳辛辣，傷人之心，以為不如此則他們底機智是遲鈍了；這是一種應(yīng)當制止的脾氣：童子，少使刺棒，多拉韁繩，即此之謂也。
And generally, men ought to find the difference, between saltness and bitterness.
Certainly, he that hath a satyrical vein, as he maketh others afraid of his wit, so
he had need be afraid of others\' memory. He that questioned! much, shall learn much, and content much; but especially, if he apply his questions to the skill of the persons whom he asketh: for he shall give them occasion, to please themselves in speaking, and himself shall continually gather knowledge. But let his questions not be troublesome; for that is fit for a poser. And let him be sure, to leave other men
their turns to speak. Nay, if there be any, that would reign, and take up all the
time, let him find means to take them off, and to bring others on; as musicians use
to do, with those that dance too long galliards. If you dissemble sometimes your
knowledge, of that you are thought to know; you shall be thought another time, to
know that, you know not. Speech of a man\'s self ought to be seldom, and well chosen.
一般言之，人們應(yīng)當辨別出來咸與苦之間的不同。那喜歡諷刺，使別人怕他底語鋒的人，將不能不因此而怕那人底記憶，這是一定的。多問的人將多聞，而且多得人底歡心，尤其是如果他能使他底問題適合于被問者底長技的時候為然；因為這樣他就可以使他們樂于說話，而他自己則可以繼續(xù)地得到知識也。但是他底問題卻不可煩瑣惹厭；因為那就成了審問者的問題了。一個人還應(yīng)當注意，務(wù)使他人有說話底機會。不但如此，如果有人要霸占一切說話底時間，就應(yīng)當設(shè)法把這種人移開而使別的人開言，就好象樂師們看見有人跳“歡樂舞”跳得過久的時候的所為一樣。假如別人認為你知道的事情而你假作不知的話，則以后你所真不知道的事情，人家也要以為你是知道的。關(guān)于自己的話應(yīng)該少說，而且應(yīng)當謹慎擇言。
I knew one, was wont to say, in scorn; He must needs be a wise man, he speaks so much of himself: and there is but one case, wherein a man may commend himself, with good grace; and that is in commending virtue in another; especially, if it be such a virtue, whereunto himself pretendeth. Speech of touch towards others should be sparingly used: for discourse ought to be as a field, without coming home to any man. I knew two noblemen, of the west part of England; whereof
the one was given to scoff, but kept ever royal cheer in his house: the other would
ask of those, that had been at the other\'s table; Tell truly, was there never a flout
or dry blow given; to which the guest would answer.
我認得一個人，當他說及他所看不起的某人的時候，常說“他一定是個智者，因為他關(guān)于自己有那么多的話說”。一個人稱揚自己而不顯丑態(tài)的唯一的時候，就在他稱揚別人底長處的時候，尤其是在所說的長處是與他自己可說是有的那種長處一類的時候。傷及他人的話應(yīng)當少說，因為談?wù)搼?yīng)當象一片廣田，人可以在里面東西行走；而不應(yīng)當象一條大道，直達某家底門口也。我知道有兩位貴族，都是英國西部的人；其中的一位喜歡菲薄他人，但是在家中宴客的時候卻總是肴饌極豐的；另外的一位常常問那些曾經(jīng)與宴的人，“老實告訴我，在他底席上沒人受他底嘲弄或玩笑么”？對這個問題那作過客的人就答道：“有某事某事在席上發(fā)生了”。
Such and such a thing passed: the lord would say; I thought he would mar a good dinner. Discretion of speech is more than eloquence; and to speak agreeably to him, with whom we deal. is more than to speak in good words, or in good order. A good continued speech, without a good speech of interlocution, shows slowness: and a good reply, or second speech, without a good settled speech, showeth shallowness and weakness. As we see in beasts, that those that are weakest in the course, are yet nimblest in the turn: as it is betwixt the greyhound and the hare. To use too many circumstances, ere one come to the matter, is wearisome; to use none at all, is blunt
于是這位貴族就說：“我早就料到他一定會把一桌好筵席弄壞的”。慎言勝于雄辯，用適當?shù)脑捪蛭覀兣c之交涉的人談話是比我們言辭優(yōu)美，條理井然還要緊的。一個人若會說一篇滔滔不絕的言辭，而不善于問答，則顯得他底說話遲滯；若善于應(yīng)答而不能作持久而有始終的言辭，則顯得其人底言語之淺薄無力。這就如我們在動物界所見的一樣，最不善走者卻最敏于轉(zhuǎn)身，如獵犬與野兔間之分別是也。在說到正題以前敘述許許多多的枝節(jié)話是可厭的；若全然不顧枝節(jié)，則又太率直了。
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