經(jīng)典散文中英賞析之《論婚姻與獨(dú)身》

雙語(yǔ)對(duì)照：

HE THAT hath wife and children hath given hostages to fortune; for they are impediments to great enterprises, either of virtue or mischief. Certainly the best works, and of greatest merit for the public, have proceeded from the unmarried or childless men; which both in affection and means, have married and endowed the public. Yet it were great reason that those that have children, should have greatest care of future times; unto which they know they must transmit their dearest pledges.

成了家的人，可以說(shuō)對(duì)命運(yùn)之神付出了抵押品。因?yàn)榧彝ルy免拖累事業(yè)，而無(wú)論這種事業(yè)的性質(zhì)如何。所以是能為公眾獻(xiàn)身人，應(yīng)當(dāng)是不被家室所累的人。因?yàn)橹挥羞@種人，才能夠把他的全部愛情和財(cái)產(chǎn)，都奉獻(xiàn)給唯一的情人——公眾。而那種有家室的人，恐怕寧愿把最好的東西留給自己的后代。

Some there are, who though they lead a single life, yet their thoughts do end with themselves, and account future times impertinences. Nay, there are some other, that account wife and children, but as bills of charges. Nay more, there are some foolish rich covetous men, that take a pride, in having no children, because they may be thought so much the richer. For perhaps they have heard some talk, Such an one is a great rich man, and another except to it, Yea, but he hath a great charge of children; as if it were an abatement to his riches. But the most ordinary cause of a single life, is liberty, especially in certain self-pleasing and humorous minds, which are so sensible of every restraint, as they will go near to think their girdles and garters, to be bonds and shackles.

有的人在結(jié)婚后仍然愿意過(guò)獨(dú)身生活。因?yàn)樗麄儾幌矚g家庭，把妻子兒女看作經(jīng)濟(jì)上的累贅。還有一些富人甚至以無(wú)子嗣為自豪。也許他們是擔(dān)心，一旦有了子女就瓜分現(xiàn)有的財(cái)產(chǎn)吧。有一種人過(guò)獨(dú)身生活是為了保持自由，以避免受約束于對(duì)家庭承擔(dān)的義務(wù)和責(zé)任。但這種人，可能會(huì)認(rèn)為腰帶和鞋帶，也難免是一種束縛呢!

Unmarried men are best friends, best masters, best servants; but not always best subjects; for they are light to run away; and almost all fugitives, are of that condition.

實(shí)際上，獨(dú)身者也許可以成為最好的朋友，最好的主人，最好的仆人，但很難成為最好的公民。因?yàn)樗麄冸S時(shí)可以遷逃，所以差不多一切流竄犯都是無(wú)家者。

A single life doth well with churchmen; for charity will hardly water the ground, where it must first fill a pool. It is indifferent for judges and magistrates; for if they be facile and corrupt, you shall have a servant, five times worse than a wife. For soldiers, I find the generals commonly in their hortatives, put men in mind of their wives and children; and I think the despising of marriage amongst the Turks, maketh the vulgar soldier more base.

作為獻(xiàn)身宗教的，是有理由保持獨(dú)身的。否則他們的慈悲就先布施于家人而不是供奉于上帝了。作為法官與師，是否獨(dú)身關(guān)系并不大。因?yàn)橹灰麄兩磉呌幸粋€(gè)壞的幕僚，其進(jìn)讒言的能力就足以抵上五個(gè)妻子。作為軍人，有家室則是好事，這正可以在戰(zhàn)場(chǎng)上激發(fā)他們的責(zé)任感和勇氣。這一點(diǎn)可以從土耳其的事例中得到反證——那里的風(fēng)俗不重視婚姻和家庭，結(jié)果他們士兵的斗志很差。

Certainly wife and children are a kind of discipline of humanity; and single men, though they may be many times more charitable, because their means are less exhaust, yet, on the other side, they are more cruel and hardhearted (good to make severe inquisitors), because their tenderness is not so oft called upon. Grave natures, led by custom, and therefore constant, are commonly loving husbands, as was said of Ulysses, vetulam suam praetulit immortalitati.

對(duì)家庭的責(zé)任心不僅是人類的一種約束，也是一種訓(xùn)練。那種獨(dú)身的人，雖然在用起來(lái)似很慷慨，但實(shí)際上往往是心腸很硬的，因?yàn)樗麄儾欢脤?duì)他人的愛。 一種好的風(fēng)俗，能教化出情感堅(jiān)貞的男子漢，例如像優(yōu)里西斯(Ulysses)那樣，他曾抵制美麗女神的誘惑，而保持了對(duì)妻子的忠貞。

Chaste women are often proud and froward, as presuming upon the merit of their chastity. It is one of the best bonds, both of chastity and obedience, in the wife, if she think her husband wise; which she will never do, if she find him jealous. Wives are young men's mistresses; companions for middle age; and old men's nurses. So as a man may have a quarrel to marry, when he will.

一個(gè)獨(dú)身的女人常常是驕橫的。因?yàn)樗枰@示，她的貞節(jié)似乎是自愿保持的。如果一個(gè)女人為丈夫的聰明優(yōu)秀而自豪，那么這就是使她忠貞不渝的最好保證。但如果一個(gè)女人發(fā)現(xiàn)她的丈夫是妒忌多疑的，那么她將絕不會(huì)認(rèn)為他是聰明的。在人生中，妻子是青年時(shí)代的情人，中年時(shí)代的伴 ，暮年時(shí)代的守護(hù)。所以在人的一生中，只要有合適的對(duì)象，任何時(shí)候結(jié)婚都是有道理的。

But yet he was reputed one of the wise men, that made answer to the question, when a man should marry, - A young man not yet, an elder man not at all. It is often seen that bad husbands, have very good wives; whether it be, that it raiseth the price of their husband's kindness, when it comes; or that the wives take a pride in their patience. But this never fails, if the bad husbands were of their own choosing, against their friends consent; for then they will be sure to make good their own folly.

但也有一位古代哲人，對(duì)于人應(yīng)當(dāng)在何時(shí)結(jié)婚這個(gè)問題是這樣說(shuō)的：“年紀(jì)少時(shí)還不應(yīng)當(dāng)，年紀(jì)大時(shí)已不必要。”美滿的婚姻是難得一遇的。常可見到許多不出色的丈夫卻有一位美麗的妻子。這莫非是因?yàn)檫@種丈夫由于具有不多的優(yōu)點(diǎn)而更值得被珍視嗎?也許因?yàn)榘殡S這種丈夫，將可以考驗(yàn)一個(gè)婦人的忍耐精神吧?如果這種婚姻出自一個(gè)女人的自愿選擇，甚至是不顧親友的勸告而選擇的，那么就讓她自己去品嘗這枚果實(shí)的滋味吧!

王佐良譯本：《談結(jié)婚與獨(dú)身》

夫人之有妻兒也不啻已向命運(yùn)典質(zhì)，從此難成大事，無(wú)論善惡。興大業(yè)，立大功，往往系未婚無(wú)兒者所為，彼輩似已與公眾結(jié)親，故愛情產(chǎn)業(yè)并以付之。按理而論，有子女者應(yīng)對(duì)未來(lái)歲月最為關(guān)切，因已將至親骨肉托付之矣。獨(dú)身者往往思慮僅及己身，以為未來(lái)與己無(wú)關(guān)。

有人則視妻兒為負(fù)債。更有貪而愚者，以無(wú)兒女為榮，以為如此更可夸其富足。此輩或曾聞人議論，一云此人為大富，另一則云否也，其人有多子負(fù)擔(dān)，其財(cái)必?fù)p。然獨(dú)身之原因，最常見者為喜自由，尤其自?shī)嗜涡灾瞬荒腿魏问`，身上褡帶亦視為桎梏。

未婚者為最好之友、最好之主、最好之仆，然非最好之臣，因其身輕易遁也，故亡命徒幾全未婚。

未婚適合教會(huì)中人，因如先須注水于家池則無(wú)余澤以惠人矣。然對(duì)法官行政官等則無(wú)足輕重，彼輩如收禮貪財(cái)，劣仆之害五倍于妻。至于士兵，余嘗見將軍以渠等妻兒所望激勵(lì)之，而土耳其人鄙視婚姻，故其士兵更為卑劣。

妻兒對(duì)人確為一種鍛煉。單身者本可心慈過(guò)人，因其資財(cái)少耗也，實(shí)則由于不常觸其心腸，反而更為嚴(yán)酷(因而適為審判異端之官)。莊重之人守規(guī)不渝，為夫常能愛妻，是故人云優(yōu)利息斯“愛老妻勝過(guò)不朽也”。

貞節(jié)之婦自恃節(jié)操，不免驕縱。欲使妻子守貞從夫，夫須有智;如妻疑夫猜忌，則斷難聽命矣。妻子者，青年之情婦，中年之伴侶，老年之護(hù)士也，故如決心結(jié)婚，須善擇時(shí)。

昔有智者答人問何時(shí)可婚，曾云：“青年未到時(shí)，老年不必矣。”常見惡夫有良妻，是否由于此輩丈夫偶爾和善，更見其可貴，抑或此類妻子以忍耐為美德歟?可確言者，如妻子不顧友朋勸告而自擇惡夫，則必盡力彌補(bǔ)前失。