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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(dāng)說什么而不知道應(yīng)當(dāng)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(xí)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(dāng)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?yàn)橐粋�(gè)人若是總在談?wù)撘粋�(gè)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(dāng)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(jī)智是遲鈍了；這是一種應(yīng)當(dāng)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(dāng)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(shí)候?yàn)槿�；因�(yàn)檫@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?yàn)槟蔷统闪藢弳栒叩膯栴}了。一個(gè)人還應(yīng)當(dāng)注意，務(wù)使他人有說話底機(jī)會。不但如此，如果有人要霸占一切說話底時(shí)間，就應(yīng)當(dāng)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(shí)候的所為一樣。假如別人認(rèn)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(dāng)謹(jǐn)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【Of Discourse 論辭令】相關(guān)文章：
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