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This webpage reproduces the essay 本网页复制了该文章 De auditu   听觉 by   通过 Plutarch   普鲁塔克 as published in Vol. I 如第一卷所发布 of the Loeb Classical Library edition, 1927 出自 1927 年版的洛布古典丛书 The text is in the public domain. 该文本属于公共领域。 This page has been carefully proofread 本页面已仔细校对 and I believe it to be free of errors. 我相信它是没有错误的。 If you find a mistake though, 如果你发现错误， please let me know! 请告诉我！

(Vol. I)  （第一卷） Plutarch, Moralia   普鲁塔克，《道德论集》

 p201  On Listening to Lectures
在听讲座时

 p205  (37) 1 1 The discourse which I gave on the subject of listening to lecture I have written out and sent to you, my dear Nicander,
1 1 关于听讲座的主题，我所做的论述已经写下来并寄给你了，我亲爱的尼坎德cso that you may know how rightly to listen to the voice of persuasion, now that you are no longer subject to authority, having assumed the garb of a man. Now absence of control, which some of the young men, for want of education,
这样你就能知道如何正确地听从劝说的声音，既然你已不再受制于权威，穿上了成人的衣袍。如今缺乏控制，一些年轻人由于教育的缺失，dthink to be freedom, establishes the sway of a set of masters, harsher than the teachers and attendants of childhood, in the form of the desires, which are now, as it were, unchained. And just as Herodotus​1 says that women put off their modesty along with their undergarments, so some of our young men, as soon as they lay aside the garb of childhood, lay aside also their sense of modesty and fear, and, undoing the habit that invests them, straightway become full of unruliness. But you have often heard that to follow God and to obey reason are the same thing, and so I ask you to believe that in persons of good sense the passing from childhood to manhood is not a casting off of control,
认为自由就是摆脱束缚，从而建立了一群比童年时期的老师和监护人更为严厉的主宰——欲望的统治。正如希罗多德所说，女人在脱下内衣的同时也放下了羞耻心，我们的一些年轻人一旦脱去童年的外衣，也随之抛弃了羞耻和恐惧之心，解除了习惯的束缚，立刻变得无法无天。但你常听说，追随上帝与服从理性是一回事，因此我请你相信，对于明智之人来说，从童年到成年的过渡并非摆脱控制，ebut a recasting of the controlling agent, since instead of some hired person or slave purchased with money they now take as the divine guide of their life reason, whose followers alone may deservedly be considered free. For they alone, having learned to wish for what they  p207 ought, live as they wish; but in untrained and irrational impulses and actions there is something ignoble, and changing one's mind many times involves but little freedom of will.
但这是对控制者的重塑，因为他们现在不再以雇佣之人或用金钱购买的奴隶为生活的神圣指引，而是以理性为神圣向导，唯有追随理性者才配被视为自由。因为他们学会了渴望应得之物，如其所愿地生活；然而，在未经训练和非理性的冲动与行为中，存在某种卑劣，频繁改变心意仅意味着意志自由的微乎其微。

2 1 We may find a comparison in the case of newly naturalized citizens; those among them who were alien born and perfect strangers find fault with many of the things that are done, and are discontented;
2 1 我们可以从新入籍的公民中找到比较；其中那些出生在外国、完全陌生的人会对许多事情挑剔，感到不满；fwhereas those who come from the class of resident aliens, having been brought up under our laws and grown to be well acquainted with them, have no difficulty in accepting what devolves upon them and are content. And so you, who have been brought up for a long time in contact with philosophy, and have from the beginning been accustomed to philosophic reasoning as an ingredient in every portion of early instruction and information, ought to feel like an old friend and familiar when you come to philosophy, which alone can array young men in the manly and truly perfect adornment that comes from reason.
而那些来自外邦居民阶层的人，在我们的法律下成长，并对其了如指掌，他们接受赋予自己的职责并无困难，且心满意足。因此，你长期浸润于哲学之中，自幼便习惯于将哲学推理作为早期教育与知识传授的每一部分之要素，当你接触哲学时，应如同遇见老友般亲切熟悉。唯有哲学，能以理性为青年披上真正完美且彰显男子气概的华服。

I think you may not find unwelcome some preliminary remarks about the sense of hearing,
我认为你可能会觉得关于听觉的一些初步评论并不令人反感38which Theophrastus​2 asserts is the most emotional of all the senses. For nothing which can be seen or tasted or touched brings on such distractions, confusions, and excitements, as take possession of the soul when certain crashing, clashing, and roaring noises assail the hearing. Yet this sense is more rational than emotional. For while many places and parts of the body make way for vice to enter through them and fasten itself upon the soul, virtue's only hold upon the young is afforded by the ears,
泰奥弗拉斯托斯断言，听觉是所有感官中最具情感色彩的。因为没有任何可见、可尝或可触之物能像某些震耳欲聋、刺耳嘈杂的声响那样，给心灵带来如此强烈的分心、混乱与激动。然而，听觉更偏向理性而非感性。尽管身体的许多部位和区域为恶习提供了侵入并附着于灵魂的途径，但美德对年轻人的唯一抓手，却是通过耳朵来实现的。bif they be uncontaminated and kept from the outset unspoiled by  p209 flattery and untouched by vile words. For this reason Xenocrates​3 advised putting ear-protectors on children rather than on athletes, on the ground that the latter have only their ears disfigured by the blows they receive, while the former have their characters disfigured by the words they hear; not that he would thus court heedlessness or deafness, but he advises vigilance against vile words, until such time as other words, of good sort, fostered in the character by philosophy, should, like watchmen, have taken under their charge the post chiefly exposed to influence and persuasion. And Bias​4 of old, on receiving orders to send to Amasis the portion of the sacrificial animal which was at the same time the best and the worst, cut out the tongue and sent it to him, on the ground that speech contains both injuries and benefits in the largest measure.
如果他们从一开始就未被污染，未被阿谀奉承所败坏，也未受卑劣言辞的影响。因此，色诺克拉底建议给儿童戴上耳罩，而非运动员，理由是后者仅因遭受击打而使耳朵受损，而前者则因听到的言辞而使品格受损；他并非因此追求疏忽或耳聋，而是建议警惕卑劣言辞，直到哲学在品格中培育出的良言，如同守卫一般，接管了最易受影响和说服的岗位。古时的比亚斯，接到命令要将祭牲中既最好又最坏的部分送给阿玛西斯，他割下舌头送去，理由是言语中包含了最大程度的伤害与益处。cMost people in bestowing an affectionate kiss on little children not only take hold of children by the ears but bid the children to do the same by them, thus insinuating in a playful way that they must love most those who confer benefit through the ears. For surely the fact is plain, that the young man who is debarred from hearing all instruction and gets no taste of speech not only remains wholly unfruitful and makes no growth towards virtue, but may also be perverted towards vice, and the product of his mind, like that of a fallow and untilled piece of ground, will be a plentiful crop of wild oats. For if the impulses towards pleasure and the feelings of suspicion towards hard work
大多数人在亲吻小孩时，不仅会抓住他们的耳朵，还会让小孩也这样做，以此戏谑地暗示他们必须最爱那些通过耳朵给予恩惠的人。因为事实显而易见，一个被剥夺了聆听所有教诲、未曾尝过言语滋味的年轻人，不仅会完全无所成就，无法向美德迈进，还可能走向邪恶，其心智的产物，如同荒芜未耕的土地，将长满野草。因为如果对快乐的冲动和对艰苦工作的怀疑感d(which are not of external origin nor imported products of the spoken word, but indigenous sources, as it were, of pestilent emotions and disorders without number) be allowed to  p211 continue unconstrained along their natural channels, and if they be not either removed or diverted another way through the agency of goodly discourse, thus putting the natural endowments in a fit condition, there is not one of the wild beasts but would be found more civilized than man.5
（这些并非源自外部，也不是口头言语的输入产物，而是仿佛本土滋生的，孕育了无数有害情绪与混乱的源头）若任其沿着自然渠道无拘无束地继续流淌，若不通过高尚对话的力量加以消除或引导至他途，从而使天赋禀赋处于适宜状态，那么，没有哪一种野兽不会显得比人类更为文明。5

3 1 Therefore, since listening to lectures is attended by great benefit, but by no less danger, to the young, I think it is a good thing to discuss the matter continually both with oneself and with another person.
3 1 因此，既然听讲座对年轻人既大有裨益又伴随不小的风险，我认为不断与自己和他人讨论此事是件好事。eThe reason for so doing is because we observe that a poor use is made of this by the great majority of persons, who practise speaking before they have acquired the habit of listening. They think that there must be study and practice in discourse, but as for hearing, benefit will come however it be used. It is true that, in the case of persons playing ball, learning to throw and learning to catch take place at the same time; but in the use of discourse its proper reception comes before its delivery, just as conception and pregnancy come before parturition. It is said that when fowls labour and bring forth wind-eggs,​6 these result from some imperfect and infertile residue from conception; and if young men have not the power to listen,
之所以这样做，是因为我们观察到，绝大多数人在尚未养成倾听习惯之前就开始练习说话，他们对此的利用十分糟糕。他们认为在言谈中必须要有学习和实践，但至于听，无论如何使用都会带来益处。诚然，在打球的人中，学习投掷与学习接球是同时进行的；但在话语的使用上，恰当地接收应先于表达，正如受孕与怀孕先于分娩一样。据说，当母鸡费力产出风蛋时，这些蛋是由于受孕过程中残留的不完全且不育的物质所致；如果年轻人没有倾听的能力，for the habit of getting some profit through listening, the speech brought forth by them is windy indeed, and
或是通过倾听获取某种利益的习惯，他们所说的话确实空洞无物，

For although they can incline and turn vessels properly to receive any liquid which is being poured into them, in order that there may actually be a filling and not a spilling, they never learn to apply themselves to a speaker and to accord attention to  p213 his lecture so that none of its good points may escape them. But here is the most ridiculous thing in the world:
因为尽管它们能够适当地倾斜和转动容器以接收任何正在倒入的液体，以确保实际填充而非溢出，但它们从未学会如何专注于演讲者，并全神贯注于他的讲座，以免错过任何精彩之处。然而，世界上最荒谬的事情莫过于此：39if they chance upon somebody who is giving an account of a dinner or a procession or a dream or a wordy brawl which he has had with another man, they listen in silence, and importune him to continue; yet if anybody draws them to one side and tries to impart something useful, or to advise them of some duty, or to admonish them when in the wrong, or to mollify them when incensed, they have no patience with him; but, eager to get the better of him if they can, they fight against what he says, or else they beat a hasty retreat in search of other foolish talk, filling their ears like worthless and rotten vessels with anything rather than the things they need.
若他们偶然遇到某人正在讲述一场宴会、游行、梦境或与另一人的冗长争吵，他们会默默倾听，并恳求对方继续；然而，若有人将他们拉到一旁，试图传授一些有益之事，或提醒他们某项职责，或在他们犯错时予以告诫，或在他们愤怒时加以安抚，他们便对他失去耐心；相反，他们急于占上风，若有可能，便与他的言论对抗，否则便匆忙撤退，寻找其他无益之谈，如同无价值且腐朽的容器，用任何东西填满耳朵，唯独避开了他们所需之物。bAs skilful horse-trainers give us horses with a good mouth for the bit, so too skilful educators give us children with a good ear for speech, by teaching them to hear much and speak little. Indeed, Spintharus​8 declared in commendation of Epameinondas that it was not easy to find a man who knew more and spoke less. And it is a common saying that nature has given to each of us two ears and one tongue, because we ought to do less talking than listening.
正如熟练的马术师训练出对马嚼子反应良好的马匹，熟练的教育者也通过教导孩子们多听少说，培养出对言语敏感的孩子。事实上，斯宾塔鲁斯在赞扬埃帕米农达斯时宣称，很难找到一个知识渊博却言辞寡少的人。常言道，大自然赋予我们每人两只耳朵和一张舌头，正是因为我们应当少说多听。

4 1 In all cases, then, silence is a safe adornment for the young man, and especially so, when in listening to another he does not get excited or bawl out every minute,
4 1 因此，在所有情况下，沉默对年轻人来说都是一种安全的装饰，尤其是在倾听他人时，他不会激动或每分钟都大喊大叫，cbut even if the remarks be none too agreeable, puts up with them, and waits for the speaker to pause, and, when the pause comes, does not at once interpose his objection, but, as Aeschines puts​9 it, allows an interval to elapse, in case the  p215 speaker may desire to add something to what he has said, or to alter or unsay anything. But those who instantly interrupt with contradictions, neither hearing nor being heard, but talking while others talk, behave in an unseemly manner; whereas the man who has the habit of listening with restraint and respect, takes in and masters a useful discourse, and more readily sees through and detects a useless or false one,
但即使对方的言论不太中听，他也会忍耐，等待发言者停顿，而当停顿来临时，他不会立即提出异议，而是如埃斯基涅斯所言，留出一段间隔，以防发言者可能希望对其所说内容进行补充、修改或收回。那些立刻打断、反驳的人，既不倾听也不被倾听，在他人讲话时插话，行为失礼；而习惯于克制且尊重地倾听的人，则能吸收并掌握有益的论述，更易识破并揭露无用或虚假的言论。dshowing himself thus to be a lover of truth and not a lover of disputation, nor froward and contentious. Wherefore it is sometimes said not unaptly that it is even more necessary to take the wind of self-opinion and conceit out of the young, than to deflate wine-skins, if you wish to fill them with something useful; otherwise, being full of bombast and inflation, they have no room to receive it.
因此，他表现出自己是真理的爱好者，而非争辩的爱好者，也不固执己见或好斗。因此，有时不无道理地说，若想用有益之物填充年轻人，甚至比给酒囊放气更有必要的是，先去除他们自以为是和自负的风气；否则，他们满腹浮夸与膨胀，便无余地容纳其他。

5 1 Now the presence of envy, attended by malice and hostility, is not a good thing for any undertaking, but it stands in the way of all that is honourable; and it is the very worst associate and counsellor for one that would listen to a lecture, inasmuch as it makes what is profitable to be vexatious, unpleasing, and unacceptable, because envious persons are pleased with anything rather than with the good points of a discourse.
5 1 嫉妒的存在伴随着恶意和敌意，这对任何事业都不是好事，它阻碍了一切高尚的行为；对于想要听讲座的人来说，它是最糟糕的伙伴和顾问，因为它使有益的东西变得令人烦恼、不快和难以接受，因为嫉妒的人对任何事情都感到高兴，而不是对演讲的优点感到高兴。eNow the man that is stung by the wealth, or repute, or beauty possessed by another, is merely envious; for he is depressed by the good fortune of others; but one who feels discontentment at an excellent discourse is vexed by what is for his own good. For just as light is a good thing for those who can see, so is discourse for those who can hear, if they be willing to receive it.
如今，一个人若因他人的财富、名声或美貌而感到刺痛，那仅仅是嫉妒；因为他被他人的好运所压抑；但若有人对一篇卓越的演说感到不满，那便是被对自己有益的事物所困扰。因为正如光明对能看见的人来说是好事，演说对能听见的人来说亦是如此，只要他们愿意接受。

Now while envy in other matters is engendered by certain untrained and evil dispositions of a man,  p217 the envy that is directed against a speaker is the offspring of an unseasonable desire for repute and a dishonest ambition, and it does not suffer the person in such a mood even to pay attention to what is being said,
现在，虽然其他方面的嫉妒是由某些未经训练和邪恶的性情所引发的，p217 但针对演讲者的嫉妒则源于不合时宜的求名欲望和不诚实的野心，它甚至不让处于这种情绪中的人去注意正在说的话，fbut it confuses and distracts his mind which at one moment is engaged in reviewing its own condition to see whether it be inferior to that of the speaker, then anon it turns to dwell on the other persons present to see whether they are showing any pleasure or admiration; it is disconcerted by their approval, and irritated at the audience if they find the speaker acceptable; disregards and dismisses the part of the discourse already delivered because the memory of it is painful, but for what still remains trembles with anxiety lest that part prove better than the part already delivered; eager that the speakers may most quickly have done when they are speaking most excellently;
但它混淆并分散了他的注意力，他的思绪一时专注于审视自身的状况，以判断是否逊色于演讲者，随后又转向在场的其他人，观察他们是否表现出愉悦或钦佩；因他们的赞许而心神不宁，若听众对演讲者表示认可，则感到恼怒；对已发表的部分演讲内容不予理会并迅速遗忘，因为回忆起来令人不快，而对于尚未讲到的部分则因担忧其可能优于已讲部分而焦虑不安；当演讲者讲得最为精彩时，他却急切希望他们尽快结束40and when the lecture is over, it does not ponder upon any point of the discussion, but proceeds to count as votes the comments and attitudes of those present; if any approve, fleeing and recoiling from these as though frantic; if disapprove or distort the things said, hastening to join their company; and if it be impossible to distort, then it falls to making comparisons with others who could have spoken better and more forcibly to the same purport — until by spoiling and maltreating the lecture it has succeeded in making the whole thing useless and unprofitable to itself.
讲座结束后，它不会深思讨论中的任何要点，而是将在场者的评论和态度当作投票来计数；如果有人赞同，它便如疯狂般逃离并退缩；若有人反对或曲解所言，它便急忙加入他们的行列；如果无法曲解，它就会拿其他可能讲得更好、更有力的人作比较——直到通过糟蹋和虐待讲座，它成功地使整个活动对自己变得无用且无益。

6 1 bTherefore a man must let his desire to hear make truce with his desire for repute, and listen cheerfully and affably as though he were a guest at some dinner or ceremonial banquet, commending the speaker's ability in those parts wherein he  p219 achieves a success, and favourably accepting the goodwill, if nothing else, of the speaker who propounds his opinions and tries to persuade others by the reasons which have persuaded himself. Where he is successful we must reflect that the success is not due to chance or accident, but to care, diligence, and study, and herein we should try to imitate him in a spirit of admiration and emulation; but where there are mistakes, we should direct our intelligence to these, to determine the reasons and origin of the error.
因此，一个人必须让倾听的愿望与对声誉的渴望达成和解，愉快而亲切地聆听，仿佛他是某次晚宴或庆典宴会的宾客，对演讲者在某些部分取得的成功表示赞赏，并欣然接受演讲者提出观点并试图以说服自己的理由说服他人的善意，即便除此之外别无他物。在演讲者成功之处，我们必须反思，这种成功并非偶然或意外，而是源于细心、勤奋和学习，在此我们应以钦佩和竞争的精神努力效仿他；而在存在错误之处，我们应引导智慧去探究这些错误，以确定错误的原因和根源。cFor as Xenophon​10 asserts that good householders derive benefit both from their friends and from their enemies, so in the same way do speakers, not only when they succeed, but also when they fail, render a service to hearers who are alert and attentive. For poverty of thought, emptiness of phrase, an offensive bearing, fluttering excitement combined with a vulgar delight at commendation, and the like, are more apparent to us in others when we are listening than in ourselves when we are speakers. Wherefore we ought to transfer our scrutiny from the speaker to ourselves, and examine whether we unconsciously commit such mistakes.
正如色诺芬所言，优秀的家主既能从朋友处获益，也能从敌人处得益。同样地，演说者不论成功与否，都能为那些警觉且专注的听众提供服务。因为思想的贫乏、言辞的空洞、举止的冒犯、对赞扬的庸俗喜悦以及类似的缺点，在我们倾听他人时比在自己发言时更为明显。因此，我们应将审视的目光从演说者转向自身，检视自己是否无意中犯下此类错误。dFor it is the easiest thing in the world to find fault with one's neighbour, and also a useless and inane proceeding unless it be applied in some way to correcting or avoiding similar faults. And everyone ought to be ready ever to repeat to himself, as he observes the faults of others, the utterance of Plato,​11 "Am I not possibly like them?" For as we see our own eyes brightly reflected in the eyes of those near us, so we must get a picture of our own discourses in the discourses of others, that we may not too rashly  p221 disdain others, and may give more careful attention to ourselves in the matter of speaking.
因为在这个世界上，挑剔邻居的毛病是最容易的事，也是一种无用且空洞的行为，除非这些挑剔能用于纠正或避免类似的错误。每个人在观察他人的缺点时，都应时刻准备自问：“我是否也可能像他们一样？”正如我们在身边人的眼中清晰地看到自己的倒影，我们也应从他人的言谈中映照出自己的话语，以免过于轻率地轻视他人，并在言谈方面更加审慎地关注自身。eTo this end the process of comparison is useful, if, when we have come away from the lecture and are by ourselves, we take some topic that seems to have been ineffectually or inadequately treated, and try our hand at the same thing, and address ourselves to supplying a deficiency here, or amending there, to saying the same thing in other words, or attempting to treat the subject in a wholly new way; and this is what Plato​12 actually did for the discourse of Lysias. For to offer objections against a discourse which has been delivered is not difficult, but very easy; but to set up a better against it is a very laborious task. As the Spartan​13 said, on hearing that Philip had razed the city of Olynthus to the ground, "Yes, but even he could not possibly set up such another."
为此，比较的过程是有益的，如果当我们离开讲座并独自一人时，我们选取一些似乎处理得无效或不足的主题，尝试自己动手做同样的事情，并致力于在此处补充不足，或在彼处进行修正，用其他词语表达相同的意思，或尝试以全新的方式处理主题；这正是柏拉图实际上为吕西阿斯的演讲所做的。因为对已发表的演讲提出反对意见并不困难，而是非常容易；但提出更好的替代方案则是一项非常费力的任务。正如斯巴达人听到菲利普将奥林索斯城夷为平地后所说：“是的，但即使是他也不可能再建立这样一座城市。”fWhenever, therefore, in discoursing thus upon a given subject, we find that we do not much excel those who have already spoken, we abate much of our disdain, and our presumption and self-esteem are very speedily cut short by being put to the test in such comparisons.
因此，每当我们在讨论某个特定话题时，发现自己并不比那些已经发言的人高明多少，我们的轻蔑之情便会大大减少，而我们的自负与自尊也会在这样比较的考验中迅速收敛。

7 1 Now admiration, which is the antithesis of disdain, obviously betokens a kindlier and gentler nature, but even this requires certainly no little caution, perhaps even more.
7 1 现在，钦佩作为鄙视的对立面，显然预示着一种更友善、更温和的天性，但即便如此，也无疑需要不小的谨慎，或许甚至更多。41For while it is true that disdainful and self-confident persons are less apt to get benefit from the speakers, yet the enthusiastic and ingenuous are more apt to get harm; and they cause no one to question the saying of Heracleitus,​14 that "A fool is wont to be agog at  p223 every word that's said." In praising a speaker we must be generous, but in believing his words cautious; as touching the style and the delivery of the performers, we should observe with a kindly and simple mind; but as for the utility and the truth of what they say, we must play the keen and heartless critics,
因为虽然确实傲慢和自信的人不太可能从演讲者那里获益，但热情和天真的人更容易受到伤害；他们使任何人都不会质疑赫拉克利特的话，即“愚人总是对 p223 所说的每一句话都感到兴奋。”在赞美演讲者时，我们必须慷慨，但在相信他的话时要谨慎；对于表演者的风格和表达，我们应该以友好和简单的心态去观察；但对于他们所说的实用性和真实性，我们必须扮演敏锐而无情的批评者。bthat the speakers may feel no hatred, yet their words may do no harm. For we unwittingly receive into our minds a great many false and vicious doctrines by feeling goodwill and confidence towards the speakers. Upon a time the Spartan officials, after approving the proposal made by a man whose life had not been good, appointed another man of good repute in his life and character to present it, thus quite rightly and for the good of the State trying to accustom the people to being influenced more by the behaviour than by the speech of their counsellors.​15 But in a philosophic discussion we must set aside the repute of the speaker, and examine what he says quite apart. For as in war so also in lectures there is plenty of empty show. For example, a speaker's grey hair, his formality, he serious brow, his self-assertion,
演讲者可能并无恶意，但他们的言辞却可能造成伤害。因为我们无意中因对演讲者的善意和信任，而接纳了许多错误和有害的教义。有一次，斯巴达的官员们批准了一个生活不检点之人提出的建议，却指派了一位生活与品格俱佳的人来陈述该提案，此举旨在正确且为了国家利益，试图让民众习惯于更多地受顾问行为而非言辞的影响。但在哲学讨论中，我们必须抛开演讲者的名声，独立审视其言论。因为正如在战争中一样，在讲座中也充满了虚饰。例如，演讲者的白发、庄重、严肃的额头、自信满满，cand above all the clamour and shouting of the audience as he brings them to their feet, combine to disconcert the young and inexperienced listener, who is, as it were, swept away by the current. The speaker's style also has a spice of deception when it is pleasing and copious, and is applied to the subject with dignity and artfulness. For as most of the mistakes of persons singing to the flute escape the audience, so an exuberant and impressive style flashed upon the listener blinds him to the matter set forth.
尤其是当演讲者激起听众的起立欢呼时，那喧嚣与呐喊足以让年轻且缺乏经验的听者感到不安，仿佛被潮流席卷而去。演讲者的风格若悦耳且丰富，并巧妙地运用于主题之上，便带有一种欺骗性的魅力。正如大多数在长笛伴奏下歌唱者的失误逃过了听众的耳朵，那华丽而动人的风格一旦闪现于听者面前，便会令其忽视所阐述的内容实质。dIt seems to have been Melanthius, who being asked about Diogenes'  p225 tragedy, said he could not get a sight of it, there were so many words in the way; and the discussions and exercises of most popular lecturers not only use words to conceal their thoughts, but they so sweeten their voice by certain harmonious modulations and softenings and rhythmic cadences, as to ravish away and transport their hearers. It is an empty pleasure they give, and an even more empty renown they acquire, so that the remark of Dionysius​16 fits their case exactly. For he, as it appears, at some performance
似乎是梅兰修斯，在被问及第欧根尼的悲剧时，他说他无法看到它，因为路上有太多的话语；而大多数受欢迎的讲师的讨论和练习不仅用词语来掩盖他们的思想，还通过某些和谐的调音、柔化和节奏的抑扬顿挫来使他们的声音甜美，以至于使听众陶醉并转移注意力。他们提供的是一种空洞的快乐，获得的是一种更加空洞的名声，因此狄奥尼修斯的评论正好适用于他们的情况。因为正如他所表现的那样，在某个表演中，epromised to a harp-player of great repute certain large gifts, but afterwards gave him nothing, on the ground that he had already discharged his obligation. "For," said he, "all the time that you were giving pleasure to us with your singing, you were enjoying the pleasure of your hopes." And this is just the meed that such lectures have for those who deliver them; for the speakers are admired in as far as they are entertaining, and afterwards, no sooner has the pleasure of listening passed away, than their repute deserts them, and so the time of their hearers and the life of the speakers is simply wasted.
曾向一位享有盛誉的竖琴演奏者许诺丰厚礼物，但后来却分文未给，理由是对方已通过演奏得到了回报。“因为，”他说，“你在用歌声愉悦我们的同时，也享受着期待回报的快乐。”这正是这类演讲给予演讲者的回报；演讲者因其娱乐性而受到赞赏，然而一旦聆听的愉悦消逝，他们的声誉也随之而去，听众的时间与演讲者的生命便这样白白浪费了。

8 1 One ought therefore to strip off the superfluity and inanity from the style,
8 1 因此，人们应当从风格中剥离多余和无意义的部分，fand to seek after the fruit itself, imitating not women that make garlands, but the bees. For those women, culling flower-clusters and sweet-scented leaves, intertwine and plait them, and produce something that is pleasant enough, but short-lived and fruitless; whereas the bees in their flight frequently pass through meadows of violets, roses, and hyacinths, and come to rest upon the exceeding rough and pungent thyme, and on this they settle close,
并追求果实本身，模仿的不是编织花环的妇女，而是蜜蜂。那些妇女，采摘花簇和芬芳的叶子，编织它们，制作出足够悦目但短暂且无果的东西；而蜜蜂在飞行中频繁穿越紫罗兰、玫瑰和风信子的草地，最终停留在极其粗糙且辛辣的百里香上，并紧密地定居于此，

and when they have got something of use, they fly away home to their own special work. In such wise, then, the sincere and single-minded student ought to regard
当他们得到一些有用的东西时，就会飞回家去做自己特别的工作。因此，真诚而专一的学生也应当如此看待。42flowery and dainty language and theatrical and spectacular subject matter as the pasturage of drones who practise the popular lecture; these he should leave alone and use all diligence to sound the deep meaning of the words and the intention of the speaker, drawing from it what is useful and profitable, and remembering that he has not come to a theatre or music-hall, but to a school and classroom with the purpose of amending his life by what is there said. Hence it follows that in making his examination and forming his judgement of the lecture he should begin with himself and his own state of mind, endeavouring to estimate whether any one of his emotions has become less intense, whether any one of his troubles weighs less heavily upon him,
华丽而精致的语言以及戏剧性和壮观的主题，如同那些从事大众讲座的雄蜂的牧场；这些他应该置之不理，并全力以赴地深入理解言辞的深层含义和说话者的意图，从中汲取有益和有利的东西，并记住他不是来到剧院或音乐厅，而是来到学校和教室，目的是通过那里所说的内容来修正自己的生活。因此，在审查和形成对讲座的判断时，他应从自身及其心态出发，努力评估自己的任何一种情绪是否变得不那么强烈，任何一种烦恼是否减轻了负担。bwhether his confidence and his high purpose have become firmly rooted, whether he has acquired enthusiasm for virtue and goodness. As a matter of course, when he rises to leave the barber's shop, he stands by the mirror and feels his head, examining the cut of his hair and the difference made by its trimming; so on his way home from a lecture or an academic exercise, it would be a shame not to direct his gaze forthwith upon himself and to note carefully his own spirit, whether it has put from it any of its encumbrances and superfluities, and has become lighter and more cheerful. "For," as Ariston says, "neither a bath nor a discourse is of any use unless it removes impurity."
他的信心与崇高目标是否已深深扎根，他对美德与善良是否已充满热情。自然，当他起身离开理发店时，他会站在镜子前，摸摸自己的头，检查发型的剪裁和修剪后的变化；同样，在听完讲座或学术练习回家的路上，若不能立即将目光转向自己，仔细审视自己的精神，看它是否已摆脱了任何负担和多余之物，变得更为轻松愉快，那将是一种遗憾。正如阿里斯顿所言：“无论是沐浴还是谈话，若不能去除污秽，便毫无用处。”

9 1 cLet the young man, then, find pleasure when  p229 he finds profit from a discourse; but he should not hold that the pleasure derived from the lecture is an end in itself, nor would I have him hum a merry note or show a jovial face as he leaves the philosopher's school, any more than he should seek to be sprinkled with perfume when he needs a fomentation and a hot poultice; but he should feel grateful if by pungent discourse someone has cleansed his mind teeming with fogginess and dulness, as a beehive is cleared by smoke. For even though it is quite right for a speaker not to be altogether neglectful of pleasantness and persuasion in his style, yet the young man should make least concern of this, at any rate at first. Afterwards no doubt he may have an eye to that; for just as those who drink,
那么，让年轻人在从谈话中获益时感到愉悦吧；但他不应认为从讲座中获得的愉悦本身就是目的，我也不希望他在离开哲学家的学校时哼着欢快的曲调或露出愉快的表情，就像他在需要热敷和热膏药时不应寻求被香水喷洒一样；但如果有人通过尖锐的谈话清除了他充满迷雾和迟钝的心灵，就像用烟清除蜂巢一样，他应该感到感激。因为尽管演讲者在风格上完全不忽视愉悦和说服力是相当正确的，但年轻人至少在一开始应该对此最不关心。之后无疑他可以关注这一点；因为正如那些饮酒的人，dafter they have quenched their thirst, begin then to observe the ornamentation of the drinking-cups and to turn them about, so the young man, when he is well replenished with doctrines and has some respite, may be allowed to inspect the style to see whether it contains anything elegant and exquisite. But he who at the very outset does not stick to the subject matter, but insists that the style shall be pure Attic and severely plain, is like the man who is unwilling to swallow an antidote for a poison unless the cup be of the finest Attic ware, or unwilling to put on an overcoat in winter unless the wool be from Attic sheep, but must needs sit still and inactive, with a delicate thin jacket of Lysias's language cast over him.
他们解渴之后，便开始观赏饮杯的装饰，把玩它们，同样，年轻人若已饱学教义，稍作休憩，便可允许他审视文风，看其中是否蕴含优雅与精致。然而，若有人一开始便不紧扣主题，却坚持文风须纯正雅典且极度朴素，便如同不愿吞服解毒剂，除非杯具为最上乘的雅典陶器，或冬日里不愿添衣，除非羊毛出自雅典羊群，而必须静坐不动，身披利西阿斯语言的轻薄外衣。eIndeed, this sort of unhealthiness has produced much barrenness of mind and of good sense, much foolery and bibble-babble in the schools, since younger men do not keep in view the life, the actions, and the public conduct of a man who follows philosophy, but rate  p231 as matters for commendation points of style and phrasing, and a fine delivery, while as for what is being delivered, whether it be useful or useless, whether essential or empty and superfluous, they neither understand nor wish to inquire.
确实，这种不健康的状态在学术界产生了许多思想贫瘠和常识匮乏的现象，以及大量的愚蠢和胡言乱语，因为年轻人没有将遵循哲学的人的生活、行为和公共行为视为榜样，而是将风格和措辞的要点以及优美的表达视为值得赞扬的事项。至于所传达的内容是否有用或无用，是否重要或空洞多余，他们既不理解也不愿探究。

10 1 This leads up to the matter of proposing problems.
10 1 这引出了提出问题的议题。fNow the person who comes to a dinner is bound to eat what is set before him and not to ask for anything else or to be critical; so he who comes to a feast of reason, if it be on a specified subject, must feel bound to listen to the speaker in silence. For those persons who lead the speaker to digress to other topics, and interject questions, and raise new difficulties, are not pleasant or agreeable company at a lecture; they get no benefit from it, and they confuse both the speaker and his speech. However, when the speaker requests his hearers to ask questions or to propose problems, one should always manifestly propose some problem which is useful and essential. Now Odysseus among the suitors is derided for
现在，来赴宴的人注定要吃摆在他面前的食物，不能要求其他东西或挑剔；因此，来参加理性盛宴的人，如果主题是特定的，就必须感到有义务安静地听讲。对于那些引导演讲者偏离主题、插话提问并提出新难题的人来说，他们在讲座中并不是令人愉快或舒适的同伴；他们从中得不到任何好处，反而会混淆演讲者及其演讲。然而，当演讲者要求听众提问或提出问题时，人们应该总是明显地提出一些有用且必要的问题。现在，奥德修斯在求婚者中因

for they regard it just as much a sign of magnanimity to ask for something great as to give it. But there is more reason for ridiculing a hearer who diverts the speaker to petty and frivolous problems, such as some of the young men are in the habit of proposing when they are only fooling and withal showing off their skill in logic and mathematics; take, for example, the question about the division of indeterminate propositions​19 or "What is movement as determined by the bounding side or by the diagonal?"​20
因为他们认为，请求伟大的事物和给予伟大的事物一样，都是慷慨的标志。但更有理由嘲笑那些将演讲者引向琐碎和无聊问题的听众，就像一些年轻人习惯做的那样，他们只是在开玩笑，同时炫耀自己在逻辑和数学上的技巧；例如，关于不定命题的划分问题，或者“由边界或对角线决定的运动是什么？” bTo such  p233 persons we may retort with the remark of Philotimus​21 to the man who was dying of consumption. When he had addressed the physician, asking him for something to cure a sore finger, Philotimus, perceiving his condition from his colour and respiration, said, "My dear sir, your concern is not about a sore finger." And so for you, young man, it is not the time to be inquiring about such questions, but how you may be rid of self-opinion and pretension, love affairs and nonsense, and settle down to a modest and wholesome mode of living.
对于这样的人，我们可以用菲洛提姆斯 21 对那个因肺病而垂死的人的话来回应。当那人向医生求助，要求治疗他疼痛的手指时，菲洛提姆斯从他的面色和呼吸中察觉到了他的状况，说道：“亲爱的先生，您所关心的并非手指的疼痛。”同样地，年轻人，现在不是探究这类问题的时候，而是该思考如何摆脱自负与虚伪、爱情与无谓之事，转而追求一种谦逊且有益的生活方式。

11 1 It is quite necessary that in formulating questions the questioner should accommodate himself to the proficiency or natural capacity of the speaker, to those matters "in which he is at his best";​22
11 1 在制定问题时，提问者应适应发言者的熟练程度或自然能力，即那些“他最擅长”的事项，这是非常必要的；22 cnot forcibly to divert one who is more concerned with the ethical side of philosophy, by plying him with questions in natural science or mathematics, or to drag the man who poses as an authority on natural science into passing judgement on the hypothetical propositions​23 of logic or solutions of quibbles like the Liar Problem.​24 For just as one who should go about to split wood with a key, or to open his door with an axe, would not be thought to offer an indignity to those instruments but to deprive himself of the proper use and function of each, so those persons who ask of a speaker something for which he is not apt by nature or by practice, and do not gather and take what he has to offer,
不要强行转移那些更关注哲学伦理方面的人，用自然科学或数学的问题来困扰他们，也不要让那些自诩为自然科学权威的人去评判逻辑中的假设命题 23 或像说谎者悖论 24 这样的诡辩解决方案。因为正如一个人若用钥匙劈柴或用斧头开门，不仅不会被认为是对这些工具的侮辱，反而会剥夺自己正确使用和发挥它们功能的机会，同样，那些向演讲者提出他天生或实践上并不擅长的问题，并且不收集和采纳他所提供的内容的人，dnot only suffer harm thereby, but also incur the name and blame of malice and hostility as well.
不仅因此遭受伤害，而且还招致恶意和敌意的名声与责备。

12 1 A man must also guard against proposing many problems or proposing them often himself. For this  p235 is, in a way, the mark of a man who is taking occasion to show himself off. But to listen good-naturedly when another advances them, marks the considerate gentleman and the scholar. The only exception is in case some matter of his own is troublesome and urgent, some emotion requiring repression, or a disorder requiring relief. For perhaps it may not even be "better to conceal ignorance," as Heracleitus​25 puts it, but to set it forth in public, and cure it. And if some fit of temper, or attack of superstition, or an intense disagreement with members of our own household, or a mad desire born of love,
12 1 一个人还必须注意不要频繁地提出许多问题，或者自己经常这样做。因为这在某种程度上是一个人在借机炫耀自己的标志。但当别人提出问题时，能够和蔼地倾听，则显示出体贴的绅士和学者的风范。唯一的例外是，当自己的某些事务令人烦恼且紧迫，需要抑制某种情绪，或需要缓解某种混乱时。因为，正如赫拉克利特 25 所说，或许“隐藏无知”并非更好，而是应该公开并治愈它。如果某种情绪发作，或迷信的侵袭，或与家人激烈的争执，或由爱而生的疯狂欲望，

brings confusion to our thoughts, we must not run away to other kinds of discourse to escape being taken to task, but we must listen to the discussion of these very matters both at the formal exercises, and after the exercises, when we approach the men privately and question them further. But save us from the contrary course, followed by the majority, who are delighted with the philosophers and admire them when they are discoursing about other people; but if the philosopher leaves the other people alone, and addresses himself frankly and freely to them, and sets them in mind of matters that much concern them, they are annoyed and think him officious.
给我们的思想带来混乱时，我们不应逃到其他类型的讨论中去逃避责任，而应在正式练习中以及练习后，当我们私下接近这些人并进一步询问他们时，倾听这些问题的讨论。但要避免采取与大多数人相反的做法，他们喜欢哲学家并钦佩他们在谈论他人时的言论；但如果哲学家抛开他人，坦率而自由地对他们讲话，并提醒他们关注那些与他们息息相关的事情，他们就会感到恼火，认为他多管闲事。fFor, as a rule, they imagine that they ought to listen to the philosophers in the schools as they listen to the tragedians in the theatres; but in matters out of school they think the philosophers are no better men than themselves. Now there is some reason that they should feel thus towards the popular lecturers; for when these get up from the speaker's chair, and  p237 put away their books and lecture notes, it is apparent that in the real pursuits of life they are small men and rank lower than the average; but towards philosophers of the real sort it is not right that they have such a feeling, not realizing that seriousness and jest in them, nod, or smile, or frown,
因为，通常他们想象自己应该像在剧院里听悲剧演员那样在学院里听哲学家讲话；但在学院之外的事务上，他们认为哲学家并不比自己更优秀。现在，他们对那些大众讲师有这种感觉是有一定道理的；因为当这些人从讲台上站起来，收起书本和讲义时，显而易见，在生活的实际追求中，他们是小人物，地位低于普通人；但对于真正的哲学家，他们不应该有这种感觉，没有意识到在他们身上，严肃与玩笑、点头、微笑或皱眉，44and, above all, what they say to each person apart, may yield a return which is profitable for those who have acquired the habit of patient attention.
最重要的是，他们私下对每个人所说的话，可能会为那些养成了耐心倾听习惯的人带来有益的回报。

13 1 The proprieties in regard to bestowing commendation also require some caution and moderation, for the reason that neither deficiency nor excess therein befits the free man. An offensive and tiresome listener is the man who is not to be touched or moved by anything that is said, full of festering presumption and ingrained self-assertion, as though convinced that he could say something better than what is being said, who neither moves his brow nor utters a single word to bear witness that he is glad to listen,
13 1 关于给予赞扬的礼节也需要一些谨慎和适度，因为无论是缺乏还是过度都不适合自由人。一个令人反感且令人厌烦的听众，是那种对所说的话无动于衷、充满顽固的自负和根深蒂固的自我主张的人，仿佛确信自己能说出比正在说的更好的话，既不扬眉也不吐露一个字来证明他乐于倾听，bbut by means of silence and an affected gravity and pose, seeks to gain a reputation for poise and profundity; as though commendation were money, he feels that he is robbing himself of every bit that he bestows on another. For there are many who take that saying of Pythagoras wrongly and out of harmony with his meaning. He declared that he had gained this advantage from philosophy, to wonder at nothing;​27 but these men think that their advantage gained is to commend nothing, to show respect for nothing, holding that immunity from wonder lies in disdain, and seeking to attain to dignity by means of contempt. Now it is true that philosophic reasoning, through knowledge and acquaintance with the cause in every case, does away  p239 with the wonder and amazement that spring from blindness and ignorance,
但通过沉默和故作庄重的姿态，他们试图获得稳重和深沉的声誉；仿佛赞美就是金钱，他们觉得自己每给予他人一点赞美，就是在剥夺自己。因为有许多人误解了毕达哥拉斯的那句话，与他的本意相悖。他宣称，他从哲学中获得的好处就是对任何事物都不感到惊奇；但这些人认为他们获得的好处是不赞美任何事物，不尊重任何事物，认为不受惊奇的免疫力在于轻蔑，并试图通过蔑视来达到尊严。诚然，哲学推理通过知识和了解每种情况的原因，消除了因盲目和无知而产生的惊奇和惊讶，cbut at the same time it does not destroy our serenity, moderation, or human interest. For to persons who are truly and consistently good it is the highest credit to bestow credit upon someone deserving of credit, and the most conspicuous honour to honour such a man, since this argues a superabundant and generous store of repute; whereas those who are niggardly in their commendation of others give the impression of being pinched and starving for their own.
但同时，它不会破坏我们的宁静、节制或人情味。因为对于真正且一贯善良的人来说，给予值得赞扬的人以赞扬是至高的荣誉，而尊敬这样的人则是最显赫的荣耀，因为这表明他们拥有丰富而慷慨的声誉；而那些吝啬于赞美他人的人，则给人一种自身匮乏、渴望赞誉的印象。

On the other hand, however, the opposite type of person, light-minded and flighty, who uses no judgement, but hangs intent on every word and syllable with an ejaculation ready on his lips,
然而，另一方面，与之相反的人，轻浮而善变，他们缺乏判断力，却对每一个字词和音节都全神贯注，随时准备脱口而出惊叹之词，dis frequently no satisfaction to the disputants themselves, and is always a painful affliction for the audience, startling them as he does and exciting them to join him contrary to their judgement, as though they for shame could not help being dragged into the applause. He gets no benefit from the lecture because for him it has been made full of confusion and fluttering excitement by his continual applaudings, and he departs with the name of being one of three things: a dissembler, a flatterer, or a boor in all that relates to discourse.
对于争论者本身而言，这往往并不能带来满足感，而对于听众来说，则总是一种痛苦的折磨，因为他会惊扰他们，并激发他们违背自己的判断去附和他，仿佛出于羞愧，他们不得不被拖入掌声之中。他从讲座中得不到任何益处，因为对他来说，讲座因他不断的鼓掌而变得充满混乱和躁动不安，最终他离开时，会背负着三种名声之一：伪君子、谄媚者，或是在所有与言论相关事务上的粗鄙之人。

eNow a man sitting as a judge in court is bound to listen without regard either to enmity or favour, but in sober judgement with regard to justice; but at scholar­ly lectures no law and no oath prohibits us from receiving the lecturer with goodwill. Indeed, the ancients gave Hermes a place beside the Graces from a feeling that discourse demands, above all, graciousness and friendliness. For it is not possible  p241 for a speaker to be a failure so abject and complete that he does not afford something meriting commendation, an original thought, a reminiscence from others, the very subject and purpose of his discourse, or at least the style and arrangement of his remarks,
如今，在法庭上担任法官的人必须无偏见地倾听，不受敌意或偏袒的影响，而是冷静地依据正义作出判断；但在学术讲座上，没有任何法律或誓言禁止我们以善意接纳讲师。事实上，古人将赫尔墨斯置于美惠三女神之旁，正是出于一种感觉，即演讲首先需要优雅与友善。因为，即便是最糟糕的演讲者，也总能提供一些值得称赞的东西，无论是原创的思想、他人的回忆、演讲的主题和目的，还是至少是其言论的风格和安排。

For when some have declaimed a panegyric upon vomiting or fever, nay I vow, even upon a kitchen-pot, not without a certain amount of plausibility, how could it be that a discourse delivered by a man who in some sort bears the repute and name of philosopher, should not offer, at some point, to benevolent and humane hearers some respite and opportunity for commendation? We know, at any rate, that all persons in the bloom of youth do somehow or other, as Plato​29 says, act as a stimulus upon the man inclined to love; the fair ones he names "children of the gods,"
因为当一些人以某种程度的合理性对呕吐、发烧，甚至对厨房的锅具发表颂词时，一个在某种程度上享有哲学家声誉和名号的人所发表的演讲，又怎会不在某些时刻为仁慈和人道的听众提供一些喘息和赞扬的机会呢？无论如何，我们知道，正如柏拉图所说，所有青春焕发的人都会以某种方式刺激那些倾向于爱情的人；他将那些美丽的人称为“神的孩子”，45the dark "manly," while the hook-nosed he endearingly terms "kingly," the snub-nosed "fetching," the sallow "honey-hued," and so welcomes and likes them all; for love, like ivy, is clever in attaching itself to any support. Much more, then, will the scholar and diligent hearer always be ready to discover some cause for which he may openly bestow on every speaker some commendation not inappropriate. So Plato,​30 although he cannot commend Lysias's speech for invention, and although he condemns its arrangement as disorderly, nevertheless commends the style, and that "each word was clearly and roundly turned." One  p243 might find fault with Archilochus for his subject matter,
黑暗的“男子气概”，而鹰钩鼻的他亲切地称之为“王者风范”，塌鼻子的“迷人”，蜡黄的“蜜色”，并因此欢迎和喜欢他们所有人；因为爱情，就像常春藤一样，善于依附于任何支撑物。那么，学者和勤奋的听众将更愿意发现一些理由，使他可以公开地给予每位演讲者一些并非不恰当的赞扬。因此，柏拉图虽然不能称赞吕西阿斯的演讲在创意上的表现，并且尽管他批评其结构混乱，但仍然称赞其风格，称“每个词都清晰而圆润地表达出来。”有人可能会因为阿基洛科斯的主题内容而对他提出批评，bParmenides for his versification, Phocylides as commonplace, Euripides for his loquacity, and Sophocles for his unevenness; and it is equally true of the orators that one of them has no power to portray character, another is slow to rouse emotion, another is lacking in grace; yet it is a fact that each one of them is commended for the special faculty with which Nature has taught him to move us and draw us on. It follows, then, that there is ample and abundant opportunity for hearers to show friendliness toward those who are speaking. For some it is quite enough, even if we do not attest this by voice, that we vouchsafe to them a gentleness of glance, a serenity of countenance, and a disposition kindly and free from annoyance.
巴门尼德因其诗体而受赞誉，福基利德斯因其平凡，欧里庇得斯因其多言，索福克勒斯因其参差不齐；同样，演说家们也是如此，其中一人无力刻画人物，另一人迟缓于激发情感，再一人则缺乏优雅；然而，事实上，他们每个人都因其特有的才能而受到赞扬，这是自然赋予他们用以感动并吸引我们的。因此，听众有充分且丰富的机会向演讲者展示友好。对于某些人而言，即便我们不以声音作证，仅以温和的目光、宁静的面容以及和善且无恼意的态度相待，便已足够。

cFinally, the following matters, even with speakers who make a complete failure, are, as it were, general and common requirements at every lecture: to sit upright without any lounging or sprawling, to look directly at the speaker, to maintain a pose of active attention, and a sedateness of countenance free from any expression, not merely of arrogance or displeasure, but even of other thoughts and preoccupations. Now in every piece of work, beauty is achieved through the congruence of numerous factors, so to speak, brought into union under the rule of a certain due proportion and harmony, whereas ugliness is ready to spring into being if only a single chance element be omitted or added out of place.
最后，以下事项，即使是那些彻底失败的演讲者，也是每次讲座中普遍且共同的要求：坐姿端正，不懒散或伸开四肢，直视演讲者，保持积极注意的姿态，以及表情庄重，不带任何傲慢或不悦的表情，甚至不带有其他思绪和杂念。在每一件作品中，美是通过众多因素的和谐统一实现的，可以说是在某种适当比例和和谐的规则下结合而成，而丑陋则只需一个偶然的元素被遗漏或添加不当，便会立即显现。dAnd so in the particular case of a lecture, not only frowning, a sour face, a roving glance, twisting the body about, and crossing the legs, are unbecoming, but even nodding, whispering to another, smiling, sleepy  p245 yawns, bowing down the head, and all like actions, are culpable and need to be carefully avoided.
因此，在听讲座这一特定场合中，不仅皱眉、苦脸、目光游移、身体扭动、跷二郎腿是不合适的，甚至点头、与他人耳语、微笑、困倦的哈欠、低头以及所有类似行为，都是应受责备的，需要谨慎避免。

14 1 There are others who think that the speaker has a function to perform, and the hearer none. They think it only right that the speaker shall come with his discourse carefully thought out and prepared, while they, without consideration or thought of their obligations, rush in and take their seats exactly as though they had come to dinner, to have a good time while others toil.
14 1 还有一些人认为，演讲者有责任履行某种职责，而听众则无需承担任何责任。他们认为，演讲者应当精心构思并准备好自己的演讲，而他们自己则无需考虑或思考自己的义务，便匆匆入场，坐定下来，仿佛他们是来赴宴的，只图享受他人辛劳的成果。eAnd yet even a well-bred guest at dinner has a function to perform, much more a hearer; for he is a participant in the discourse and a fellow-worker with the speaker, and he ought not rigorously to examine the speaker's little slips, applying his criticism to every word and action, while he himself, without being subject to any criticism, acts unhandsomely and commits many gross improprieties in the matter of listening. On the contrary, just as in playing ball it is necessary for the catcher to adapt his movements to those of the thrower and to be actively in accord with him, so with discourses, there is a certain accord between the speaker and the hearer,
然而，即便是餐桌旁一位教养良好的宾客也有其应尽之责，听众更是如此；因为他是对话的参与者，与讲者协同合作，他不应严格挑剔讲者的小失误，对每一言一行都加以批评，而自己却不受任何批评，在倾听时表现得无礼且犯下诸多严重不当之举。相反，正如在玩球时，接球者必须调整自己的动作以适应投球者，并与之积极协调，同样地，在话语交流中，讲者与听者之间也需保持某种协调一致。fif each is heedful of his obligation.
如果每个人都谨记自己的义务。

15 1 Then also the terms used in commendations must not be indiscriminate. For Epicurus​31 himself is displeasing when he says of his friends' letters that they give rise to hullabaloos. And those persons who nowadays introduce into our lecture-rooms outlandish expressions, who are wont to exclaim over a lecture "Divine," and "Inspired," and "Unapproachable," as though it were no longer enough to say "Hear, Hear!" and "Good!" and "Right!" as Plato and Socrates and Hypereides and their friends used to do to show their commendation,  p247 behave in a most unseemly manner, and traduce the speakers, as though these desired such high-flown and excessive commendations.
15 1 此外，赞扬时使用的措辞也不应不加区分。因为伊壁鸠鲁本人就曾因在提及朋友们的信件时，说它们引发了喧嚣而不悦。如今那些在我们的讲堂中引入外来表达的人，他们习惯在讲座上高呼“神圣的”、“受启发的”、“无与伦比的”，仿佛仅说“听啊，听啊！”、“好！”、“对！”已不足以表达赞赏，就像柏拉图、苏格拉底、希佩里德斯及其朋友们过去所做的那样，他们的行为极为不当，且中伤了演讲者，仿佛演讲者渴望如此夸张过度的赞誉。46Exceedingly displeasing also are those who use an oath in testifying to their approval of the speakers as though in a law court. No less so are those who fail to respect the quality of persons, and cry aloud to a philosopher "Smart!" or to an aged man "Clever!" or "Flowery!", thus transferring to the philosophers the expressions of those who make a sport and an opportunity to show off out of their scholastic exercises, and applying meretricious commendation to sober discourse,
极其令人不悦的还有那些在表示对演讲者的赞同时使用誓言的人，仿佛在法庭上作证一般。同样令人不快的是那些不尊重他人身份的人，他们对着哲学家大喊“聪明！”或对长者喊“机智！”或“辞藻华丽！”，从而将那些把学术练习当作娱乐和炫耀机会的人的表达方式强加给哲学家，并将虚华的赞誉用于严肃的讨论。bas though they should put on an athlete's head a crown of lilies or roses instead of laurel or wild olive! Once when Euripides the poet was going over for the members of his chorus a lyric passage set to music one of them burst out laughing; whereat Euripides remarked, "If you were not so stupid and ignorant, you would not have laughed while I was singing in most solemn measure."​32 And so, as I think, one who is a philosopher and statesman might repress the exuberance of a graceless hearer by saying, "You seem to me to be an ill-bred fool; else, while I am giving instruction or admonition, or discoursing upon the gods or the State or its government, you would not be whistling and dancing a jig to my words."
仿佛他们应该给运动员戴上百合花或玫瑰的花冠，而不是桂冠或野橄榄枝！有一次，诗人欧里庇得斯在为他的合唱团成员排练一段配乐的抒情段落时，其中一人突然大笑起来；欧里庇得斯便说道：“如果你不是如此愚蠢无知，就不会在我以最庄重的节奏歌唱时发笑了。”32 因此，我认为，一位哲学家兼政治家可能会这样压制一位无礼听众的过度反应：“在我看来，你似乎是个缺乏教养的傻瓜；否则，在我进行教导、劝诫或谈论神明、国家及其治理时，你就不会对我的话吹口哨或跳吉格舞了。”cJust consider what it really means, if, when a philosopher is speaking, the people outside, by reason of the clamour and shouting of those within, are unable to make out whether the applause is for some flute-player, or harper, or dancer.
只需想想这真正意味着什么，如果当一个哲学家在讲话时，外面的人因为里面人的喧闹和喊叫而无法分辨掌声是为某个笛手、竖琴手还是舞者而起的。

16 1 Moreover, admonitions and rebukes must be  p249 listened to neither with stolid indifference nor with unseemly emotion. For those who can submit to being reproved by philosophers so light-heartedly and heedlessly as to laugh when being taken to task and to commend those who take them to task, as parasites do when abused by those at whose expense they live, are utterly froward and bold, and they give no good or genuine proof of manliness by their shameless behaviour.
16 1 此外，对于告诫和责备，既不能麻木不仁地漠视，也不应情绪失控地反应。那些能够如此轻松且漫不经心地接受哲学家责备的人，在被责难时反而发笑，并称赞那些责难他们的人，就像寄生虫在被供养者辱骂时所做的那样，这些人完全是无礼且大胆的，他们的无耻行为并不能证明其具有良好或真正的男子气概。dAs for a pleasant scoff, wittily delivered and in pure fun, if a man know how to take it cheerfully and without offence, his conduct argues no ignoble or uncultured mind, but one altogether generous and Spartan. On the other hand, to hear a reprehension or admonition to reform character, delivered in words that penetrate like a biting drug, and not to be humbled at hearing it, not to run into a sweating and dizziness, not to burn with shame in the soul, but, on the contrary to listen unmoved, grinning, dissembling in the face of it all, is a notable sign of an illiberal nature in the young, dead to all modesty because of an habitual and continued acquaintance with wrongdoing, with a soul like hard and calloused flesh, upon which no lash can leave a weal.
至于那些愉快的嘲笑，机智而纯粹的玩笑，如果一个人能够欣然接受而不感到冒犯，那么他的行为便显示出一种高尚而非粗俗的心灵，一种全然慷慨且斯巴达式的精神。相反，若听到如苦药般刺入人心的责备或劝诫，却不为所动，不因此汗流浃背、头晕目眩，灵魂中也不燃起羞愧之火，反而面不改色，嬉笑应对，掩饰一切，这便是年轻人心胸狭隘的显著标志，因长期与恶行相伴而丧失所有羞耻感，其灵魂如同坚硬起茧的皮肉，鞭笞之下亦无痕迹可留。

eSuch is the behaviour of those who belong to this class. But young men of the opposite temperament, if they ever hear a single word directed against themselves, run away without looking back, and try to desert philosophy; and, although the sense of modesty which Nature has bestowed upon them is an admirable beginning for their salvation, they lose it through effeminacy and weakness, since they display no firmness under reproof, nor do they accept corrections with the proper spirit, but they turn away their ears toward the agreeable and gentle converse  p251 of sundry flatterers or voluble talkers, who enchant them with useless and unprofitable but nevertheless pleasant utterances. Just as one who runs away from the physician after an operation, and will not submit to be bandaged, sustains all the pain of the treatment,
这便是属于这一阶层之人的行为。然而，性情相反的年轻人，一旦听到一句针对自己的批评，便会头也不回地逃离，试图抛弃哲学；尽管自然赋予他们的羞耻感是他们得救的绝佳起点，但由于软弱和怯懦，他们失去了这份羞耻感，因为在责备面前他们表现得不够坚定，也没有以应有的态度接受纠正，反而将耳朵转向那些阿谀奉承或能言善辩者所讲的悦耳动听却无益的话语，这些人用无用却令人愉悦的言辞迷惑他们。正如一个人在手术后逃离医生，不愿接受包扎，结果承受了治疗的所有痛苦。fbut waits not for its benefits: so when the word has cut and wounded a man's foolishness, if he give it no chance to heal and quiet the wound, he comes away from philosophy with a smart and pain but with no benefit. For not only the wound of Telephus, as Euripides​33 says,
但不等待其益处：因此，当言辞割伤并刺痛了一个人的愚蠢时，如果他不给予伤口愈合和平静的机会，那么他从哲学中带走的只是痛苦和刺痛，而非益处。因为正如欧里庇得斯所说，不仅是忒勒福斯的伤口，

47but the smart from philosophy which sinks deep in young men of good parts is healed by the very words which inflicted the hurt. For this reason he who is taken to task must feel and suffer some smart, yet he should not be crushed or dispirited, but, as though at a solemn rite of novitiate which consecrates him to philosophy, he should submit to the initial purifications and commotions, in the expectation that something delectable and splendid will follow upon his present distress and perturbation. Indeed, even if the reproof seems to be given unjustly, it is an admirable thing to endure it with continued patience while the man is speaking; and when he has come to the end, to go to him with an explanation,
但那些深入有才华年轻人内心的哲学之痛，正是由造成伤害的言辞所治愈。因此，被责备者应感受到并承受些许痛苦，却不应被击垮或沮丧，而应视之为一场庄重的入门仪式，将他奉献给哲学，接受最初的净化与动荡，期待在当前的困扰与不安之后，会有愉悦与辉煌随之而来。事实上，即便责备看似不公，在对方发言时持续耐心地忍受，实为可敬之举；待其言毕，再上前解释，band beg him to reserve for some real misconduct the frankness and earnestness that he has employed in the present instance.
并恳求他在真正有不当行为时，再使用他在当前情况下所表现出的坦率和认真。

17 1 Moreover, just as in learning to read and write, or in taking up music or physical training, the first lessons are attended with much confusion, hard work, and uncertainty, but later, as the learner makes progress, by slow degrees, just as in his  p253 relations with human beings, a full familiarity is engendered and knowledge which renders everything attractive, feasible, and easy, both to say and to do, so also is it with philosophy, which undoubtedly has something knotty and unfamiliar in its terms and subject matter at the outset; yet one ought not to take fright at its beginnings, and to abandon it in timorous and craven fashion;
17 1 此外，正如学习读写、音乐或体育训练一样，最初的课程伴随着许多困惑、艰辛和不确定性，但随着学习者逐渐进步，就像他在与人类的 p253 关系中一样，会产生一种完全的熟悉感，使一切都变得有吸引力、可行且容易，无论是说还是做，哲学也是如此，它在术语和主题上无疑一开始有些棘手和陌生；然而，人们不应因其开端而惊恐，并以胆怯和懦弱的方式放弃它；crather should he examine each point, and persist and stick to the task of getting on, while awaiting that familiarity which makes every noble thing a pleasure. For come it will without long delay, bringing with it abundant light for the subject of study; it will inspire also a passionate love for virtue; and anyone who could endure to pass the rest of his life without this passion, because he has exiled himself from philosophy for want of true manliness, brands himself either as a very presumptuous man or else a coward.
相反，他应该逐一审视每一个要点，坚持不懈地致力于进步，同时等待那种使一切高尚事物成为乐趣的熟悉感。因为这种熟悉感不久就会到来，为研究对象带来充足的光明；它还将激发对美德的炽热之爱。任何人若因缺乏真正的勇气而自我放逐于哲学之外，竟能忍受余生无此激情，那么他要么是个极其自负之人，要么就是个懦夫。

It is quite possible that the subject of philosophy contains some matter which is difficult for young and inexperienced students to apprehend at the outset. But, at the same time, they must hold themselves responsible for most of the uncertainty and misunderstanding in which they find themselves involved, since quite opposite characters come to fall into the same error.
哲学这一主题可能包含一些对年轻且经验不足的学生来说一开始难以理解的内容。但同时，他们必须对自己陷入的大部分不确定性和误解负责，因为截然不同性格的人也会犯同样的错误。dSome, because of a feeling of shame and a desire to spare the speaker, hesitate to ask questions and to get the argument firmly fixed in their minds, nodding their heads in assent as though they comprehended it; others, led by an unseasonable ambition and inane rivalry with their fellow students, to show off their acuteness and their ability to learn easily, avow that they have the meaning before they have grasped it, and so do not  p255 grasp it at all. Then the result is that those modest and silent persons, after leaving the lecture, distress themselves over their difficulties, and finally, driven by necessity, with even greater shame this time, they trouble the lecturers with questions which they should have asked before, and try to catch up; but with the ambitious and self-confident young men, the result is that they are all the time trying to cover up and conceal the ignorance that abides with them.
一些人因为感到羞耻，想要避免让讲者难堪，便犹豫不决，不敢提问，未能将论点牢固地记在心中，只是点头表示赞同，仿佛他们理解了；另一些人则被不合时宜的野心和与同学之间无谓的竞争所驱使，为了炫耀自己的敏锐和轻松学习的能力，在尚未掌握之前就宣称自己已经理解了，因此他们根本无法真正掌握。结果，那些谦逊而沉默的人，在离开讲座后，会因自己的困难而苦恼，最终在必要性的驱使下，带着更大的羞耻感，向讲者提出本应早些提出的问题，试图迎头赶上；而那些野心勃勃、自信满满的年轻人，则始终试图掩盖和隐藏他们内心的无知。

18 1 eLet us therefore put from us all such foolishness and pretension, and, as we go onward to the task of learning, let us take pains thoroughly to comprehend all profitable discourses; let us submit with patience to the laughter of those reputed to be clever, as did Cleanthes and Xenocrates, who, although they seemed to be slower than their schoolmates, yet did not try to escape learning or give it up in despair, but were the first to make jokes at themselves by comparing themselves to narrow-necked bottles and bronze tablets, as much as to say that they found great difficulty in taking in what was said, yet they kept it safely and securely. For not only is one bound, as Phocylides says,
因此，让我们摒弃所有这类愚蠢和自负，在继续学习的任务时，让我们努力彻底理解所有有益的论述；让我们耐心地忍受那些被认为聪明的人的嘲笑，就像克里安提斯和色诺克拉底那样，尽管他们似乎比同学迟钝，但他们并未试图逃避学习或绝望地放弃，而是首先自嘲，将自己比作瓶颈狭窄的瓶子和青铜板，仿佛在说他们发现理解所讲内容极为困难，但他们却安全且牢固地保存了这些知识。因为正如福基利德斯所言，一个人不仅被束缚，

fbut he is bound also many a time to be laughed at and to be in disrepute, and to put up with joking and buffoonery as he struggles with might and main against his ignorance and overthrows it.
但他也常常不得不被人嘲笑和轻视，在与无知作斗争并战胜它时，还要忍受戏弄和愚弄。

On the other hand, however, we certainly must not neglect the mistake that leads to the opposite extreme, which some persons are led to commit by laziness, thus making themselves unpleasant and  p257 irksome.
然而，另一方面，我们绝不能忽视导致相反极端的错误，有些人因懒惰而犯下这种错误，从而让自己变得令人不快和令人厌烦。48For when they are by themselves they are not willing to give themselves any trouble, but they give trouble to the speaker by repeatedly asking questions about the same things, like unfledged nestlings always agape toward the mouth of another, and desirous of receiving everything ready prepared and predigested. There is another class, who, eager to be thought astute and attentive out of due place, wear out the speakers and loquacity and officiousness, by continually propounding some extraneous and unessential difficulty and asking for demonstrations of matters that need no demonstration, and so, as Sophocles​35 puts it,
当他们独自一人时，他们不愿意给自己带来任何麻烦，而是通过反复询问同一件事来给说话者带来麻烦，就像未长羽毛的雏鸟总是张着嘴朝向另一只鸟的嘴，渴望接受一切现成且预先消化好的东西。还有一类人，他们渴望在不适当的地方被认为精明和专注，通过不断提出一些无关紧要的难题并要求对无需证明的事情进行论证，从而耗尽说话者的精力和口才，正如索福克勒斯所说。

bnot only for themselves but for the rest of the company too. For holding back the speaker on every possible occasion by their inane and superfluous questions, as in a company of persons travelling together, they impede the regular course of the lecture, which has to put up with halts and delays. Now such persons are, according to Hieronymus, like cowardly and persistent puppies which, at home, bite at the skins of wild animals, and tear off what bits they can, but never touch the animals themselves. But after those lazy persons whom we have mentioned, let us urge them that, when their intelligence has comprehended the main points, they put the rest together by their own efforts, and use their memory as a guide in thinking for themselves, and,
不仅为了他们自己，也为了公司其他人。因为他们那些愚蠢且多余的问题，就像一群同行旅人中的情况一样，在每一个可能的场合都阻碍了演讲者，使得讲座的正常进程不得不忍受停顿和延误。根据希罗尼姆斯的说法，这样的人就像胆小且执着的小狗，在家里咬野生兽皮，撕下能撕下的碎片，却从不触碰动物本身。但在我们提到的那些懒人之后，让我们敦促他们，当他们的智力理解了要点后，通过自己的努力将剩下的部分整合起来，并利用记忆作为独立思考的指南，ctaking the discourse of another as a germ and seed, develop and expand it. For the mind does not require filling like a bottle, but rather, like wood, it only requires kindling to create in it an impulse to think independently and an ardent desire for the  p259 truth. Imagine, then, that a man should need to get fire from a neighbour, and, upon finding a big bright fire there, should stay there continually warming himself; just so it is if a man comes to another to share the benefit of a discourse, and does not think it necessary to kindle from it some illumination for himself and some thinking of his own, but, delighting in the discourse, sits enchanted;
将他人之言论视为萌芽与种子，加以发展扩充。因心智非如瓶需填满，而似木，仅需点燃，以激发其独立思考之冲动及对真理之热切渴望。试想，若一人需从邻人处取火，见其处熊熊烈火，便驻足取暖不止；同理，若一人为分享言论之益而来，却未思从中点燃自身之光明与思考，反沉醉于言论之中，如痴如醉。dhe gets, as it were, a bright and ruddy glow in the form of opinion imparted to him by what is said, but the mouldiness and darkness of his inner mind he has not dissipated nor banished by the warm glow of philosophy.
他得到的，可以说，是一种由言论赋予的明亮而红润的光彩，但他内心的腐朽与黑暗并未因哲学温暖的光芒而消散或驱除。

Finally, if there be need of any other instruction in regard to listening to a lecture, it is that it is necessary to keep in mind what has here been said, and to cultivate independent thinking along with our learning, so that we may acquire a habit of mind that is not sophistic or bent on acquiring mere information, but one that is deeply ingrained and philosophic, as we may do if we believe that right listening is the beginning of right living.
最后，如果还需要关于听讲座的其他指导，那就是必须牢记这里所说的内容，并在学习的同时培养独立思考的能力，以便我们能够养成一种既不诡辩也不仅仅追求获取信息，而是根深蒂固且富有哲理的思维习惯，正如我们若相信正确倾听是正确生活的开端，便能做到的那样。

---

The Loeb Editor's Notes:
洛布编辑注释：

1 Herodotus, I.8; again referred to in Moralia, 139C.
1 希罗多德，I.8；在《道德论》139C 中再次提及。

❦

2 The statement is not elsewhere preserved.
2 该声明未在其他地方保存。

❦

3 Again referred to by Plutarch, Moralia, 706C.
3 再次被普鲁塔克在《道德论》706C 中提及。

❦

4 Ibid. 146F.
4 同上。146F。

❦

5 Cf. Plato, Laws, 808D.
5 参见柏拉图，《法律篇》，808D。

❦

6 Cf. Aristotle, Hist. Animal. VI.2.
6 参见亚里士多德，《动物史》VI.2。

❦

7 Author unknown; possibly Empedocles.
7 作者未知；可能是恩培多克勒。

❦

8 Cf. Plutarch, Moralia, 592F.
8 参见普鲁塔克，《道德论集》，592F。

❦

9 There is something like this in Aeschines, De falsa legatione § 7, but more likely the reference is to a lost oration.
9 埃斯基涅斯的《论虚假使节》第 7 节中有类似的内容，但更可能是指一篇已失传的演说。

❦

10 Xenophon, Œconomicus, I.15.
10 色诺芬，《经济论》，I.15。

❦

11 Cf. Plutarch, Moralia, 88E, 129D, and 463E.
11 参见普鲁塔克，《道德论集》，88E，129D，以及 463E。

❦

12 Plato, Phaedrus, 237B ff.
12 柏拉图，《斐德罗篇》，237B 及以下。

❦

13 Agesipolis; cf. Plutarch, Moralia, 215B and 458B.
13 Agesipolis；参见普鲁塔克，《道德论集》，215B 和 458B。

❦

14 Cf. the note on 28D supra.
14 参见上文 28D 的注释。

❦

15 Again referred to by Plutarch, Moralia, 233Fº and 801B.
15 再次被普鲁塔克在《道德论》中提及，233F º 和 801B。

❦

16 Again referred to by Plutarch, Moralia, 333F.
16 再次被普鲁塔克在《道德论》333F 中提及。

❦

17 From Simonides, as Plutarch tells us, Moralia, 79C (cf. also 494C). Cf. Bergk, Poet. Lyr. Gr. III p411.
17 据普鲁塔克所述，出自西蒙尼德斯，《道德论集》，79C（另见 494C）。参见伯格克，《希腊抒情诗人》第三卷，第 411 页。

❦

18 Homer, Odyssey, XVII.222.
18 荷马，《奥德赛》，XVII.222。

❦

19 Apparently a quibble in logic: "Man lives and breathes"; which man lives and which man breathes?
19 显然是一个逻辑上的诡辩：“人活着并且呼吸”；哪个人活着，哪个人呼吸？

❦

20 When a body moves are its various positions determined by the position of its diagonal (i.e. interior lines) or of its exterior lines?
20 当一个物体移动时，它的各个位置是由其对角线（即内部线条）的位置还是外部线条的位置决定的？

❦

21 Again referred to by Plutarch, Moralia, 73B.
21 再次被普鲁塔克在《道德论》73B 中提及。

❦

22 An adaptation of a line from the Antiope of Euripides. (Nauck, Trag. Graec. Frag., Eurip, No. 183).
22 改编自欧里庇得斯的《安提俄珀》中的一行。（瑙克，《希腊悲剧残篇》，欧里庇得斯，第 183 号）。

❦

23 Such as: "If Plato walks, Plato moves." "If it is daytime, the sun is in the sky."
23 例如：“如果柏拉图走路，柏拉图就在移动。”“如果是白天，太阳就在天空中。”

❦

24 "If I say that I lie when I am lying, do I lie or tell the truth?"
24 “如果我说我在撒谎时是在撒谎，那我是在撒谎还是在说真话？”

❦

25 Again referred to by Plutarch, Moralia, 439D and 644F. Cf. Diels, Fragmente der Vorsokratiker, I.99.
25 再次被普鲁塔克在《道德论》中提及，439D 和 644F。参见迪尔斯，《前苏格拉底哲学家残篇》，I.99。

❦

26 Again quoted, Moralia, 456C, 501A, 502D, and 657D; cf. Nauck, Trag. Graec. Frag., Adesp. No. 361.
再次引用，Moralia，456C，501A，502D，以及 657D；参见 Nauck，Trag. Graec. Frag.，Adesp. No. 361。

❦

27 Cf. the "nil admirari" of Horace. Epistles, I.6.1.
27 参见贺拉斯的“nil admirari”。《书信集》，I.6.1。

❦

28 Source unknown: cf. Plutarch, Moralia, 485A and 621E.
28 来源不明：参见普鲁塔克，《道德论集》，485A 和 621E。

❦

29 Plato, Republic, 474D.
29 柏拉图，《理想国》，474D。

❦

30 Plato, Phaedrus, 234E.
30 柏拉图，《斐德罗篇》，234E。

❦

31 Cf. Diogenes Laertius, X.5.
31 参见第欧根尼·拉尔修，X.5。

❦

32 The mixed Lydian. See Plutarch, Moralia, 1136CD(Greek, French).
32 混合利底亚调式。参见普鲁塔克，《道德论集》，1136CD（希腊文，法文）。

❦

33 Nauck, Tragicorum Graecorum Fragmenta, Euripides, No. 724; cf. Plutarch, Moralia, 89C.
33 Nauck, 《希腊悲剧残篇》，欧里庇得斯，编号 724；参见普鲁塔克，《道德论集》，89C。

❦

34 Bergk, Poet. Lyr. Gr. II p448, Phocyl. No. 14.
34 伯格，《希腊抒情诗人》第二卷第 448 页，福基利德斯第 14 号。

❦

35 Sophocles, Antigone, 237.
35 索福克勒斯，《安提戈涅》，237。

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