弗朗西斯·培根是英國(guó)文藝復(fù)興時(shí)期最重要的散文家、哲學(xué)家。他不但在文學(xué)、哲學(xué)上多有建樹，在自然科學(xué)領(lǐng)域里，也取得了重大成就。他的第一部重要著作《隨筆》最初發(fā)表于1597年，以后又逐年增補(bǔ)。該書文筆言簡(jiǎn)意賅、智睿奪目，它包含許多洞察秋毫的經(jīng)驗(yàn)之談，其中不僅論及政治而且還探討許多人生哲理。下面學(xué)習(xí)啦小編為大家?guī)?lái)培根經(jīng)典隨筆散文，希望大家喜歡!

　　培根經(jīng)典隨筆散文：論財(cái)富

　　I cannot call riches better than the baggage of virtue. The Roman word is better, impedimenta. For as the baggage is to an army, so is riches to virtue. It cannot be spared, nor left behind, but it hindreth the march; yea, and the care of it, sometimes, loseth or disturbed! the victory: of great riches, there is no real use, except it be in the distribution; the rest is but conceit So saith Solomon; Where much is, there are many to consume it; and what hath the owner, but the sight of it with his eyes?

　　對(duì)于財(cái)富我叫不出更好的名字來(lái)，只能把它叫做“德能底行李”。羅馬話里的字眼更好——impedimenta(障物、輜重、行李)。因?yàn)樨?cái)富之于德能正如輜重之于軍隊(duì)。輜重是不可無(wú)，也不可拋棄于后的，但是它阻礙行軍;并且，有時(shí)候因?yàn)轭檻]輜重而失卻或擾亂勝利。巨大的財(cái)富并沒有什么真實(shí)的用處，它只有一種用處，就是施眾，其余的全不過是幻想而已。所以所羅門說(shuō)：“大富之所在，必有許多人消耗之，而它底主人除了能用眼睛看它以外，還有什么享受呢?”

　　The personal fruition in any man, cannot reach to feel great riches: there is a custody of them; or a power of dole and donative of them; or a fame of them; but no solid use to the owner. Do you not see, what feigned prices are set upon little stones, and rarities? And what works of ostentation are undertaken, because there might seem to be some use of great riches? But then you will say, they may be of use, to buy men out of dangers or troubles.

　　一個(gè)人底財(cái)富達(dá)到了某種限度之后，便為個(gè)人底享受所不能及，他可以儲(chǔ)藏這種財(cái)富，他可以分配并贈(zèng)送它;或者因此而出名;但是于他本人，這些財(cái)富是沒有實(shí)在的用處的。不見世人對(duì)于小小的石頭或希有之物予以多大的虛價(jià)么?又不見世人擔(dān)任多少為虛榮的工作，為的好讓巨大的財(cái)富似乎有用么?但是你也許說(shuō)，這種財(cái)富可以買通關(guān)節(jié)，使人出于危險(xiǎn)或困難。

　　As Solomon saith; Riches are as a strong hold, in the imagination of the rich man. But BUS is excellently expressed, that it is in imagination, and not always in fact For certainly great riches have sold more men, than they have bought out. Seek not proud riches, but such as thou mayest get justly, use soberly, distribute cheerfully, and leave contentedly. Yet have no abstract nor friarly contempt of them. But distinguish, as Cicero saith well of Rabirius Postumus; in studio rei amplificandae apparebat non avaritiae praedam, sed instumenturn bonitati, quaeri. Hearken also to Solomon, and beware of hasty gathering of riches: qidfestinat ad divitias, non erit insons.

　　如所羅門說(shuō)的：“在富人底想象中，財(cái)富有如一座堅(jiān)城”。這話卻是說(shuō)得極妙，因?yàn)檫@在想象中是如此，在事實(shí)上則未必然也。因?yàn)?ldquo;多財(cái)”所賣之人的確是多于買活的人也。不要追求炫耀的財(cái)富，僅尋求你可以用正當(dāng)手段得來(lái)，莊重地使用、愉快地施與、安然地遺留的那種財(cái)富。然而也不要有一種遁世的或乞僧式的對(duì)財(cái)富的輕視。應(yīng)當(dāng)善為分別，如西塞羅關(guān)于拉比瑞亞斯·波斯丟瑪斯之言是也。“他對(duì)財(cái)富底追求，顯得他所求者并不是為滿足貪婪，而是要得到一種為善的工具”。還應(yīng)當(dāng)聽從所羅門之言，不可急于斂財(cái)致富;“欲急速致富者將不免于不義”。

　　The poets feign that when Plutus (which is riches) is sent from Jupiter, he limps, and goes slowly; but when he is sent from Pluto, he runs, and is swift of foot. Meaning, that riches gotten by good means, and just labour, pace slowly; but when they come by the death of others (as by the course of inheritance, testaments, and the like), they come tumbling upon a man. But it mought be applied likewise to Pluto, taking him for the devil. For when riches come from the devil (as by fraud, and oppression, and unjust means), they come upon speed. The ways to enrich are many, and most of them foul.

　　詩(shī)人們底寓言說(shuō)，當(dāng)普盧塔斯(就是財(cái)神)為久辟特(天帝)所派遣的時(shí)候，他步武蹣跚，行走遲緩;但是當(dāng)普盧陶(閻羅)派遣他的時(shí)候，他就跑得很快。這個(gè)寓言底意思就是，用善良的方法和正當(dāng)?shù)墓ぷ鞯脕?lái)的財(cái)富是來(lái)得很慢的;但是由別人底死亡而來(lái)的財(cái)富(如遺產(chǎn)，承繼等)則是驟然落在身上的。但是若把普盧陶當(dāng)做魔鬼，這個(gè)寓言也用得上。因?yàn)楫?dāng)財(cái)富是從魔鬼那里來(lái)的時(shí)候(如由詐欺、壓迫和其他不正當(dāng)?shù)氖侄味鴣?lái)的財(cái)富是也)，他們是來(lái)得很快的。致富之術(shù)很多，而其中大多數(shù)是卑污的。

　　Parsimony is one of the best, and yet is not innocent: for it withholdeth men from works of liberality, and charity. The improvement of the ground, is me most natural obtaining of riches; for it is our great mother's blessing, the earth's; but it is slow. And yet, where men of great wealth do stoop to husbandry, it muldplieth riches exceedingly. I knew a nobleman in England, that had the greatest audits of any man in my time: a great grazier, a great sheep-master, a great timber man, a great collier, a great corn-master, a great lead-man, and so of iron, and a number of the like points of husbandry. So as the earth seemed a sea to him, in respect of the perpetual importation. It was truly observed by one, that himself came very hardly to a little riches, and very easily to great riches. For when a man's stock is come to that, that he can expect the prime of markets, and overcome those bargains, which for their greatness are few men's money, and be partner in the industries of younger men, he cannot but increase mainly. The gains of ordinary trades and vocations are honest; and furthered by two things, chiefly: by diligence; and by a good name, for good and fair dealing. But the gains of bargains are of a more doubtful nature; when men shall wait upon others' necessity, broke by servants and instruments to draw them on, put off others cunningly that would be better chapmen, and the like practices, which are crafty and naught As for the chopping of bargains, when a man buys not to hold, but to sell over again, that commonly grindeth double, both upon the seller and upon the buyer. Sharings do greatly enrich, if the hands be well chosen, that are trusted. Usury is the certainest means of gain, though one of the worst; as that, whereby a man doth eat his bread; in sudore vultus alieni: and besides, doth plough upon Sundays. But yet, certain though it be, it hath flaws; for that the scriveners and brokers do value unsound men, to serve their own turn.

　　吝嗇是其中最好的一種，然而也不能算純潔無(wú)罪;因?yàn)榱邌莸资侄问谷瞬豢鲜┥峋蓉?。發(fā)展地中的產(chǎn)物是最自然的致富術(shù)，因?yàn)檫@些產(chǎn)物是我們大家底母親——大地——底賞賜，但是用這種方法發(fā)財(cái)是很慢的。然而若是有錢的人肯屈就農(nóng)牧礦產(chǎn)之事，則其財(cái)富底倍增是非常厲害的。我從前認(rèn)得一位英國(guó)底貴族，他底錢財(cái)是時(shí)人中最多的;他是一位大草原主人，大牧場(chǎng)主人，大森林主人，大煤礦主人，大鉛礦主人，大鐵礦主人和許多其他類此的產(chǎn)物底主人。因?yàn)檫@個(gè)原故，土地之于這位貴族直如一片大海，因?yàn)樗o他的進(jìn)款是源源而來(lái)，永不枯竭也。有人說(shuō)，他自己致小富的時(shí)候很難，致大富的時(shí)候很容易，這話是很真的，因?yàn)橐粋€(gè)人如果已經(jīng)富有到可以坐待市場(chǎng)好轉(zhuǎn)，并且作成常人無(wú)錢辦理的交易，又能與年輕一點(diǎn)的人底事業(yè)合作的時(shí)候，他底財(cái)富是非大增不可的。由普通的各種生意和職業(yè)得來(lái)的財(cái)富是誠(chéng)實(shí)的，其增加底主要原因有二，一是勤勉，二是在交易上正直公平的好名譽(yù)。那用奸詐的手腕作成的生意其所獲的利益卻是比較可疑的：如乘人之急需而抬高價(jià)格，賄賂某人底仆役和親幸，用詭計(jì)使別的較為公道的商人無(wú)從與之接近，而你得以與之作成生意，諸如此類，都是奸詐卑劣的。至于那龂龂論價(jià)，購(gòu)買賤貨，而目的不在自己保有這種貨物，卻在重售于他人的事情，乃是榨取現(xiàn)在的售者與以后的購(gòu)者雙方的。合股的生意，如果所托的人選擇得當(dāng)，是很能致富的。放高利債乃是獲利底最可靠的方法之一，雖然它是最壞的方法之一：因?yàn)檫@種方法，可說(shuō)是使放債的人借他人底汗流滿面而果自己之腹的;不但如此，這種人并且是在安息日耕田的。然而放高利債雖是很靠得住的致富術(shù)，這種方法也不無(wú)缺陷;因?yàn)榻榻B人和中人之流常常為了自己底利益會(huì)替信用不佳的人夸其財(cái)富的。

　　The fortune, in being the first in an invention, or in a privilege, doth cause sometimes a wonderful overgrowth in riches; as it was with the first sugar man, in the Canaries: therefore, if a man can play the true logician, to have as well judgement as invention, he may do great matters; especially if the times be fit He that resteth upon gains certain, shall hardly grow to great riches: and he that puts all upon adventures, doth often times break, and come to poverty: it is good therefore, to guard adventures with certainties, that may uphold losses. Monopolies, and coemption of wares for resale, where they are not restrained, are great means to enrich; especially if the party have intelligence what things are like to come into request, and so store himself beforehand. Riches gotten by service, though it be of the best rise, yet when they are gotten by flattery, feeding humours, and other servile conditions, they may be placed amongst the worst. As for fishing for testaments and executorships (as Tacitus saith of Seneca; testamenta et orbos, tanquam indagine capi) it is yet worse; by how much men submit themselves to meaner persons than in service.

　　在某種發(fā)明或特權(quán)上占有優(yōu)先權(quán)，這種幸運(yùn)有時(shí)能使人奇富，如加那利群島之第一個(gè)糖業(yè)家是也。因此，如果一個(gè)人能作真正的論理學(xué)家，就是，既有發(fā)明之才，又有判斷之能力，他是可以成大富的;尤其是在好的時(shí)代為然。?？抗潭ǖ氖杖氲娜耸遣蝗菀字赂坏?把一切財(cái)產(chǎn)都擱在經(jīng)濟(jì)冒險(xiǎn)上的人往往會(huì)傾家蕩產(chǎn)的;因此最好能有以某種固定的收入為冒險(xiǎn)事業(yè)底防衛(wèi)，以便如有損失，可有相當(dāng)?shù)闹С?。專利與獨(dú)家承售某貨之事如沒有束縛，是很好的致富之術(shù)，尤其是做這種事的人若能知道某種貨物將要有廣大的需求因而預(yù)為購(gòu)存的時(shí)候?yàn)槿?。由服?wù)而得來(lái)的財(cái)富，雖然來(lái)路最為高尚，然而這種財(cái)富假如是由諂諛逢迎以及其他的奴婢行為而得來(lái)的，則可算是一種最卑劣的財(cái)富了。至于圖謀遺囑及遺產(chǎn)監(jiān)理權(quán)之事(如泰西塔斯關(guān)于塞奈喀的話：“無(wú)子嗣者和他們底遺產(chǎn)都被他捉住，如入網(wǎng)中”)。則較上述之事更為卑劣;因?yàn)樵谶@種情形里，人們所卑躬屈節(jié)以奉承的人乃是卑賤之流，不如在服務(wù)中所奉承的人乃是王公貴人也。

　　Believe not much them, that seem to despise riches: for they despise them, that despair of them; and none worse, when they come to them. Be not penny-wise; riches have wings, and sometimes they fly away of themselves, sometimes they must be set flying to bring in more. Men leave their riches, either to their kindred; or to the public: and moderate portions prosper best in both. A great state left to an heir, is as a lure to all the birds of prey round about, to seize on him, if he be not the better established in years and judgement Likewise glorious gifts and foundations are like sacrifices without salt; and but the painted sepulchres of alms, which soon will putrefy, and corrupt inwardly. Therefore, measure not thine advancements by quantity, but frame them by measure; and defer not charities till death: for certainly, if a man weigh it rightly, he that doth so, is rather liberal of another man's, than of his own.

　　不要相信那些表面上蔑視財(cái)富的人;他們蔑視財(cái)富的原故是因?yàn)樗麄儗?duì)財(cái)富絕望;若是他們有了財(cái)?shù)臅r(shí)候，再?zèng)]有比這般人愛財(cái)?shù)牧?。不要愛惜小錢;錢財(cái)是有翅膀的，有時(shí)它自己會(huì)飛去，有時(shí)你必須放它出去飛，好招引更多的錢財(cái)來(lái)。人們通常把錢財(cái)或留給親屬，或留給公家;在兩方面都以適中的數(shù)目為收效最好。給子嗣留一分大家業(yè)而如果他于年齡和識(shí)見上都不堅(jiān)固的話，則這分家業(yè)無(wú)異于一種鳥餌，是誘致一切的鷙鳥使之環(huán)聚于你底子嗣之旁以圖捕噬的東西。類此，為虛榮而贈(zèng)與的捐款，基金等，有如沒有鹽的祭品;并且不過是“施與”之粉刷過的墳?zāi)?，不久就?huì)從內(nèi)部腐敗起來(lái)的。因此，不要以數(shù)量為你底贈(zèng)與底標(biāo)準(zhǔn)，而應(yīng)當(dāng)使之適度。再者，也不可把捐款于慈善事業(yè)的事情延遲到死后;因?yàn)?，假如把這件事正當(dāng)?shù)乜紤]一下，則可以看得出這樣做的人實(shí)是慷他人之慨，所花的乃是別人底錢而不是自己底錢也。

　　培根經(jīng)典隨筆散文：論預(yù)言

　　I mean not to speak of divine prophecies; nor of heathen oracles; nor of natural

　　predictions; but only of prophecies, that have been of certain memory, and from hidden causes. Saith the Pythonissa to Saul; Tomorrow thou and thy son shall be with me Homer hath these verses: at domus Aeneae cunctis dominabitur oris, et nati natorum, et qui nascentur ab illis: a prophecy, as it seems, of the Roman Empire. Seneca the tragedian hath these verses: venient annis secula seris, quibus Oceanus vincula rerum laxet, et ingens pateat tellus, Tiphysque novos detegat orbes; nec sit terris ultima Thule: a prophecy of the discovery of America. The daughter of Polycrates dreamed that Jupiter bathed her father, and Apollo anointed him: and it came to pass, that he was crucified in an open place, where the sun made his body run with sweat, and the rain washed it. Philip of Macedon dreamed, he sealed up his wife's belly: whereby he did expound it, that his wife should be barren: but Aristander the soothsayer told him, his wife was with child, because men do not use to seal vessels that are empty.

　　此處所欲論說(shuō)者既不是神靈底啟示，也不是異教底讖語(yǔ)，也不是天然底朕兆，而僅僅是關(guān)于有憑有據(jù)，而所言之事其緣由不明的預(yù)言。女巫對(duì)掃羅說(shuō)：“明日你和你眾子必與我在一處了”。荷馬有如下的詩(shī)句：

　　然而伊尼埃斯一族將統(tǒng)治各處的海岸，他底子與孫，以及他子孫底子孫。

　　好象是關(guān)于羅馬帝國(guó)的一個(gè)預(yù)言。悲劇作家塞奈喀有這么幾句詩(shī)：

　　——后世將有一時(shí)

　　海洋將解開天然的束縛，

　　有一片大陸將開放呈露，

　　蒂夫思將發(fā)現(xiàn)新的世界，

　　土勒將不再為地極之國(guó)：

　　這好象是關(guān)于美洲之發(fā)現(xiàn)的一種預(yù)言。波利克拉特斯底女兒夢(mèng)見久辟特替他父親洗浴，阿波羅給他涂膏油，其后波利克拉特斯果于露天下被釘于十字架上，在那里太陽(yáng)使他遍體流汗，雨露洗他底身子。馬其頓王腓力普夢(mèng)見他把他妻子底肚子封了起來(lái)，醒后自己解釋，以為他底妻子將不能生育;但是預(yù)言者阿利斯坦德卻對(duì)他說(shuō)他底妻子是懷孕了，因?yàn)橐话闳藢?duì)于空著的瓶缶之類是不會(huì)封塞的。

　　A phantasm that appeared to M. Brutus in his tent said to him; Philippis iterum me videbis. Tiberius said to Galba: tu quoque, Galba, degustabis imperium. In Vespasian's time, there went a prophecy in the East; that those that should come forth of Judea, should reign over the world: which though it may be was meant of our saviour, yet Tacitus expounds it of Vespasian. Domidan dreamed, the night before he was slain, that a golden head was growing out of the nape of his neck: and indeed, the succession that followed him, for many years, made golden times. Henry the Sixth of England, said of Henry the Seventh, when he was a lad, and gave him water. This is the lad, that shall enjoy the crown, for which we strive.

　　曾在馬喀斯·布魯塔斯的帳中出現(xiàn)的一個(gè)鬼影對(duì)他說(shuō)道：“你在腓利比又要遇見我的”。泰比瑞亞斯對(duì)加爾巴曾說(shuō)：“加爾巴，你也會(huì)嘗著帝國(guó)底滋味的。”在外斯帕顯底時(shí)代在東方流傳著一種預(yù)言，說(shuō)是從久地亞出來(lái)的人君，將統(tǒng)治全世界。這個(gè)預(yù)言雖然也許是為救主耶穌而發(fā)的，泰西塔斯卻以為是指外斯帕顯的。道密先在被殺之前一夜，夢(mèng)見從自己底頸項(xiàng)上長(zhǎng)出了一顆金的頭顱;果然他底承繼者造就了多年的黃金時(shí)代。英王亨利第六當(dāng)亨利第七方為幼童，給他進(jìn)水的時(shí)候，對(duì)人說(shuō)：“這孩子就是將來(lái)要享受我們現(xiàn)在所爭(zhēng)的王冠的人。”

　　When I was in France, I heard from one Dr Pena, that the Queen Mother, who was given to curious arts, caused the King her husband's nativity to be calculated under a false name; and the astrologer gave a judgement, that he should be killed in a duel; at which the Queen laughed, thinking her husband to be above challenges and duels: but he was slain, upon a course at tilt, the splinters of the staff of Mongomery going in at his beaver. The trivial prophecy, which I heard, when I was a child, and Queen Elizabeth was in the flower of her years, was; When hempe is spun, England's done. Whereby, it was generally conceived, that after the princes had reigned, which had the principal letters of that word hempe (which were Henry, Edward, Mary, Philip, and Elizabeth), England should come to utter confusion: which, thanks be to God, is verified only in the change of the name: for that the King's style is now no more of England, but of Britain. There was also another prophecy, before the year of 1688, which I do not well understand:

　　從前我在法國(guó)的時(shí)候曾從一位辟納醫(yī)生那里聽來(lái)一個(gè)故事，他說(shuō)法國(guó)底太后(她是很信法術(shù)的)曾把先王(她底丈夫)底生辰用了一個(gè)假名字，拿去叫人推算;那術(shù)士論斷說(shuō)，這人將于決斗中被殺。王后聽了這句話大笑，以為他底丈夫是不會(huì)有人向之挑戰(zhàn)或要求決斗的。但是他后來(lái)竟于馬上比槍的游戲中被殺，因?yàn)槊⒏吣┤鸬讟岊^破裂處的木刺誤入其半面甲內(nèi)也。我在年幼的時(shí)候，正是伊利薩白女王春秋鼎盛的時(shí)候，那時(shí)我聽過一個(gè)很普遍的預(yù)言，它說(shuō)：麻織成線啦，英國(guó)就“干”啦。(When hempe is sponne，England is donne.)這個(gè)預(yù)言底意思大家多以為是這樣的，把英國(guó)君主底名字底頭一個(gè)字母排列起來(lái)，就成了hempe這個(gè)字，等到這幾位君主(就是Henry，Edward，Mary，Philip，和Elizabeth)底朝廷完了之后，英國(guó)便要大亂。這種情形，感謝上帝底恩典，并沒有實(shí)現(xiàn)，僅僅在英國(guó)底國(guó)名上算是證實(shí)了而已;因?yàn)楫?dāng)今主上底尊號(hào)不復(fù)是英格蘭王而是不列顛王了。在1588年以前，也有個(gè)預(yù)言，這個(gè)預(yù)言底意思我不很明白。

　　There shall be seen upon a day, Between the baugh, and the may, The black fleet of Norway. When that that is come and gone, England build houses of lime and stone For after wars shall you have none.

　　有一天將要看見

　　在報(bào)與邁之間

　　挪威底黑色艦隊(duì)。

　　等這個(gè)去了之后，

　　英國(guó)啊，用石頭與石灰筑房吧，

　　因?yàn)橐院蟮膽?zhàn)爭(zhēng)是不會(huì)有的。

　　It was generally conceived, to be meant of the Spanish fleet, that came in 1688. For that the King of Spain's surname, as they say, is Norway. The prediction of Regiomontanus; octogesimus octavus marabilis annus; was thought likewise accomplished, in the sending of that great fleet, being the greatest in strength, though not in number, of all that ever swam upon the sea.

　　這個(gè)預(yù)言底意思大家都以為是指1588年來(lái)的西班牙大艦隊(duì)的，因?yàn)閾?jù)說(shuō)西班牙王底姓乃是挪威。君王山人底預(yù)言：88年，一個(gè)奇異的年頭。人家也以為是驗(yàn)于西班牙艦隊(duì)之出發(fā)，這個(gè)艦隊(duì)，雖不能說(shuō)是海上軍艦之艦數(shù)最大者，卻是力量最強(qiáng)者。

　　As for Cleon's dream, I think it was a jest It was, that he was devoured of a long dragon; and it was expounded of a maker of sausages, that troubled him exceedingly. There are numbers of the like kind; especially if you include dreams, and predictions of astrology. But I have set down these few only of certain credit, for example. My judgement is, that they ought all to be despised; and ought to serve, but for winter talk by the fireside. Though when I say despised, I mean it as for belief: for otherwise, the spreading or publishing of them is in no sort to be despised. For they have done much mischief: and I see many severe laws made to suppress them. That, that hath given them grace, and some credit, consisteth in three things. First, that men mark, when they hit, and never mark, when they miss: as they do, generally, also of dreams. The second is, that probable conjectures, or obscure traditions, many times turn themselves into prophecies: while the nature of man, which coveteth divination, thinks it no peril to foretell that, which indeed they do but collect. As that of Seneca's verse. For so much was then subject to demonstration, that the globe of the earth had great parts beyond the Atlantic; which mought be probably conceived, not to be all sea: and adding thereto the tradition in Plato's Timaeus, and his Atlanticus, it mought encourage one, to turn it to a prediction. The third, and last (which is the great one) is, that almost all of them, being infinite in number, have been impostures, and by idle and crafty brains, merely contrived and feigned, after the event past.

　　至于克利昂底夢(mèng)，我以為那是個(gè)笑話。這個(gè)夢(mèng)就是他被一條龍吞噬了，據(jù)人解釋，那龍就是一個(gè)作臘腸的，那人曾經(jīng)很和克利昂搗過亂。象這樣的事不止一件，假如你把夢(mèng)兆和星命學(xué)底預(yù)言包括在內(nèi)的話，其數(shù)目將更多。我只把幾個(gè)有憑有據(jù)的舉出來(lái)為例而已。我底意思是，這些東西都應(yīng)當(dāng)受輕視;僅僅應(yīng)當(dāng)為冬夜向火時(shí)談天底資料?？墒俏艺f(shuō)“輕視”的時(shí)候我底意思是關(guān)于信仰底方面的;因?yàn)椋趧e的方面，散布這種東西的行為是決不可輕視的。因?yàn)檫@一類的事情曾釀成許多禍害;并且我看見各國(guó)曾立了許多嚴(yán)厲的法律以禁止它們。其所以使這類東西流傳眾口，甚至得到信仰者，有三種原因。第一是人們只注意這種預(yù)言中的時(shí)候而不注意它們不中的時(shí)候;這和人們對(duì)于夢(mèng)的態(tài)度是一樣的。第二是約略的推測(cè)或恍惚的古語(yǔ)常常會(huì)變?yōu)轭A(yù)言;而人類喜歡預(yù)測(cè)將來(lái)的天性使他們以為把實(shí)際上他們所推測(cè)的事情作為預(yù)告是一種沒有什么危險(xiǎn)的舉動(dòng)。塞奈喀底詩(shī)句就是如此。因?yàn)樵诋?dāng)時(shí)已經(jīng)顯然可見地球在大西洋之西還有很大的地方，這些地方不一定是一片汪洋。在這種理論之上再加上柏拉圖底《蒂邁亞斯》與《阿蒂闌蒂苦斯》兩篇中的傳說(shuō)，就可以鼓勵(lì)人，使人把這種說(shuō)法改成一種預(yù)言了。第三及最末的(也就是最大的)理由是差不多所有這些無(wú)數(shù)的預(yù)言，都是假話，是完全被游蕩狡猾之徒在事后捏造，偽制出來(lái)的。