第16章：Of Atheism 论无神论（中英对照）

培根散文随笔集中英对照，通过阅读文学名著学语言，是掌握英语的绝佳方法。既可接触原汁原味的英语，又能享受文学之美，一举两得，何乐不为？
16 of atheism 论无神论
i had rather believe all the fables in the legend, and the talmud, and the alcoran, than that this universal frame is without a mind. and therefore, god never wrought miracle to convince atheism, because his ordinary works convince it it is true, that a little philosophy inclineth man's mind to atheism; but depth in philosophy bringelh men's minds about to religion: for while the mind of man looketh upon second causes scattered, it may sometimes rest in them, and go no further: but when it beholdeth the chain of them, confederate and linked together, it must needs fly to providence, and deity. nay, even mat school which is most accused of atheism, doth most demonstrate religion; that is, the school of leucippus, and democritus, and epicurus.
我宁愿相信《金传》，《塔尔木经》及可兰经中的一切寓言，而不愿相信这宇宙底体构是没有一个主宰的精神的。同此，上帝从没有创造奇迹以服无神论，因为神所造的日常的一切就足以驳倒无神论了。一点点儿哲学使人倾向于无神论，这是真的；但是深究哲理，使人心又转回到宗教去.因为当一个人底精神专注意许多不相联贯的次因的时候，那精神也许有时会停留在这些次因之中而不再前进；但是当它看见那一串的次因相连相系的时候，它就不能不飞向天与神了。不特此也，就是那最以无神论见诟的哲学学派（即莱欧西帕斯，德谟克瑞塔斯，埃辟寇拉斯一派）也最为证实宗教

for it is a thousand times more credible, that four mutable elements, and one immutable fifth essence, duly and eternally placed, needs no god, than mat an army of infinite small proportions, or seeds unplaced, should have produced this order, and beauty, without a divine marshal.
因为主张这宇宙万物底秩序与美是不经一位神圣的领袖之主持而由四种可变易的原素和一种不可变易的第五原素，适如其分而永久如此地安排的，造成的，这种学说较之那主张这宇宙万物底秩序与美是全仗着一大群无限小，无定位的原子之说，其可信当在千倍也。
the scripture saith; the fool hath said in his heart, mere is no god: it is not said; the fool hath thought in his heart: so as, he rather saith it by rote to himself, as that he would have, than (hat he can thoroughly believe it, or be persuaded of it for none deny there is a god, but those, for whom it maketh that there were no god. it appeareth in nothing more, mat atheism is radher in die lip, man in die heart of man, man by this; dial atheists will ever be talking of that their opinion, as if they fainted in it, within themselves, and would be glad to be strengthened, by me consent of others: nay more, you shall have atheists strive to get disciples, as it faredh with other sects: and, which is most of all, you shall have of mem, mat will suffer for adieism, and not recant; whereas, if they did truly think, mat mere were no such dung as god, why should diey trouble themselves? epicurus is charged, that he did but dissemble, for his credit's sake, when he affirmed, there were blessed natures, but such as enjoyed themselves, without having respect to the government of the world.
圣经》上说：“愚顽人心里说没有神”但是并不曾说：“愚顽人心里想”；其意思就是这话是愚顽的人从着习惯给自己说了，以为是他愿意相信的，而并不是他能够完完全全地相信的。因为除了那些主张无神可以于自己有利的人们之外，没有人否认神底存在的。无神论者总在谈论他们底主张，好象他们自己心中觉得不甚妥实而乐意有别人底赞同来扶助自己似的，由此最可见无神论是口头上的而不是心里的。不特此也，谁都看得见无神论者努力吸收信徒，和别的宗教派别一样。并且，最要者，你还可以看见他们之中有些宁愿为无神论受刑而不愿反悔；然而如果他们真相信没有神这样东西，为什么他们要给自己找苦恼呢？埃辟寇拉斯曾说神明是有的，不过他们是逍遥自在，不问世事的。以此见责于世，以为他说这话的时候不过为了他底名誉的缘故而作伪罢了。

wherein, they say, he did temporise; though in secret, he thought, there was no god. but certainly, he is traduced; for his words are noble and divine: non deos vulgi negare profanum, sed vulgi opines diis applicare prcfanum.
人说他这话旨在骑墙；其实他心底里以为是没有神的。但是，无疑地，他这是受诽谤了，他底话是高贵而且虔诚的。“渎神之举不在否认世俗所谓的神灵，而在以世俗之见加之于神灵”。
plato could have said no more. and although he had the confidence to deny the administration, he had not the power to deny the nature. the indians of the west have names for their particular gods, though they have no name for god: as if the heathens should have had the names jupiter, apollo, mars, &c., but not the word deus: which shows, that even those barbarous people have the notion, though they have not the latitude, and extent of it so that against atheists, the very savages take part, with the very subtlest philosophers. the contemplative atheist is rare; a diagoras, a bion, a lucian perhaps, and some others; and yet they seem to be more than they are; for that, all that impugn a received religion, or superstition, are by the adverse part branded with the name of atheists.
就是柏拉图也不能说得比这更好。再者，埃辟寇拉斯虽然有胆量否认神底施为，却没有能力否认神底性质。西印度人有他们底各神底名字，却没有上帝底名字（就好象假设异教徒有久辟特、阿波罗、马斯等等名字而没有“神”之一字似的）；这就足见甚至这些野蛮人也有关于神的观念，虽然这些观念是没有文明人关于神的观念之广大与精深的。因此，在反对无神论者这一宗事上，野蛮人和最深远的哲学家是在一起的。思想家的神论者是很少的：一个戴俄高拉斯、一个巴昂、也许一个鲁先和其他的几位而已；然而就连他们也好象外表胜于实际，因为凡是对于既立的宗教或迷信倡异议的人总被反对者加以无神论者之名也。

but me great atheists, indeed, are hypocrites; which are ever handling holy things, but without feeling. so as they must needs be cauterised in the end. the causes of atheism are; divisions in religion, if they be many; for any one main division addeth zeal to both sides; but many divisions introduce atheism.
但是实实在在的无神论者乃是伪善者；他们老在搬弄神圣的东西而毫无所感；因此他们终久是要被炙的。无神论底原因是：宗教分成多派（因为任何分为主要的两大派是会增加人底热诚的；但是派别过多就要引起无神论了）。
another is, scandal of priests; when it is come to that, which st bernard saith; mon est ian dicere, ut populus ,sic sacerdos:quia nes populus,ut sacerdos. a third is, custom of profane scoffing in holy matters; which doth, by little and little, deface the reverence of religion. and lastly, learned times, specially with peace, and prosperity: for troubles and adversities do more bow men's minds to religion.
还有一个原因是僧侣底失德；就如圣波纳所说的情形一样：“我们现在不能说僧侣有如一般人，因为一般人现在是比僧侣强了”。第三个原因是一种亵渎和嘲弄神圣事物的风习，这种风习一点一点地毁损了宗教底尊严。最后还有一种理由，就是学术昌盛的时代，尤其是同时享有太平与繁荣的时代；因为祸乱与困厄较能使人心倾向宗教也。

they that deny a god, destroy man's nobility; for certainly, man is of kin to the beasts, by his body; and if he be not of kin to god, by his spirit, he is a base and ignoble creature. it destroys likewise magnanimity, and the raising of human nature: for take an example of a dog; and mark what a generosity and courage he will put on, when he finds himself maintained by a man; who to him is in stead of a god, or melior natura: which courage is manifestly such as that creature, without that confidence of a better nature than his own, could never attain. so man, when he resteth and assureth himself upon divine protection, and favour, gathereth a force and faith; which human nature, in itself, could not obtain.
否认有神的人是毁灭人类底尊贵的；因为人类在肉体方面的确是与禽兽相近的；如果人类在精神方面再不与神相类的话，那末人就是一种卑污下贱的动物了。同样，无神论也毁灭英雄气概与人性底提高；如以一条狗为例，看他在发现自己受一个人底护持的时候显得是如何的高贵勇武，一个人对于他就是一位神灵，或者是一种更高的品性；这是由于那条狗对于一种较自己底天性更高的天性有信仰的原故。这种勇武显然是那个动物若无这种信仰则永不能达到的。人也是这样，当他信赖神灵底保护及恩惠，并以之自励的时候，就能聚积一种力量和信心来，这种力量和信心单凭人性底本身是得不到的。

therefore, as atheism is in all respects hateful, so in this, that it depriveth human nature of the means to exalt itself, above human frailty. as it is in particular persons, so it is in nations: never was there such a state, for magnanimity, as rome: of this state hear what cicero saith; quam volumus licet. patres conscripti, nos amemus, tamen nec numero hispans, nec robore gallos, mec calliditate poems, nec artibus graecos.nec denique hoc ipso huius gentis et terrae domestico nativoque sensu itlos ipsos et latinos; sed pietate, ac religione, atque hac una sapientia, quod deorum imortalium numine omnia regi gubernarique perspeximus, ormes gentes nationesque superavimus.
因此，无神论在一切的方面可恨，在这一方面也如此，就是它削夺了人性所赖以自拔于人类底弱点的助力。这在个人如此，在民族亦如此，从来没有一个国家有如罗马之壮伟者。关于这个国家且听西塞罗之所言：“无论我们自视多高，然而我们在人数上胜不过西班牙人，在体力上胜不过高尔人，在狡黠上胜不过迦太基人，在艺术上胜不过希腊人，并且在那些天生的，属于人民与土地的乡土之感上，连土著的意大利人和拉丁人也胜不过；然而在慈孝上，在宗教上，并且在那唯一的大智慧上——就是认明世间底一切是由众神底意志管理并支配的——在这些上我们是胜过一切的国家与民族的”。