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Sur la venja

par Francis Bacon

traduida par Andrew Burns

LA VENJA es un tipo de justia savaje; cual plu la natur de om xasa lo, plu la lege debe desplanta lo. Car an si la mal fa prima fa no plu ca ofende la lege, la venja de acel mal fa desemplea la lege. Serta, par venja, un om es egal a sua enemi; ma par asteni, el es la plu bon; car la pardona es un ata prinsal. E me es serta ce Solomon dise: Pardona un ofende es la gloria de un om. Acel cual es pasada es perdeda, e nonreganiable; e la cosas presente e veninte preocupa sufisinte la sajas; donce los ci labora con consernas pasada fa no plu ca jua con se. On ave no om ci fa mal per la benefica de la mal fa; ma per oteni un vantaje, o plaser, o onora o tal cosas. Donce perce me debe coleri con un om per ama se mesma plu bon ca me? E si un om fa mal par causa de sua mal natur, ma bon, an tal el es como la spinas o rosas, cual pica e rasca, car los no pote fa un otra cosa. La venja la plu tolerable es per mal fas per cual la lege no ofri remedias; ma alora ta ce la om serti ce la venja es tal cual la lege no puni; si no la enemi de un om es ancora a ante, e lo es du per un. Cuando los fa la venja alga vole ce la ojeto sabe de do lo veni. Esta es plu jenerosa. Car la deleta pare veni min de fa la feri, e plu de fa ce la ferida repenti. Ma la coardes basa e rusosa es como la flexa cual vola tra la oscur. Cosmo, la duxe de Firenze, ia ave un diseda desperante contra amis tradosa e descurante, como si acel falis ta es nonpardonable; El dise: On leje ce on comanda nos a pardona nosa enemis; ma on no leje ce on comanda nos a pardona nosa amis. Ma an tal la spirito de Job es plu acordante: El dise: Esce nos prende bon cosas de la mano de Dio, e no contenti ance prende mal cosas? E tal per amis en un modo. Lo es serta, ce un om ci studia la venja manteni la frescia de feris cual, si no, ta sani e ta boni. La venjas publica es per la plu fortunosa; como la mori de Cesar; e la mori de Pertinax; e la mori de Henri Tre de Frans; e multe plu. Ma lo no es tal per venjas privata: la oposante. Car persones venjosa vive la vives de sorsores ci, como los es turbosa, tal los fini malfortunosa.

REVENGE is a kind of wild justice; which the more man’s nature runs to, the more ought law to weed it out. For as for the first wrong, it doth but offend the law; but the revenge of that wrong putteth the law out of office. Certainly, in taking revenge, a man is but even with his enemy; but in passing it over, he is superior; for it is a prince’s part to pardon. And Solomon, I am sure, saith, It is the glory of a man to pass by an offence. That which is past is gone, and irrevocable; and wise men have enough to do with things present and to come; therefore they do but trifle with themselves, that labor in past matters. There is no man doth a wrong for the wrong’s sake; but thereby to purchase himself profit, or pleasure, or honor, or the like. Therefore why should I be angry with a man for loving himself better than me? And if any man should do wrong merely out of ill-nature, why, yet it is but like the thorn or briar, which prick and scratch, because they can do no other. The most tolerable sort of revenge is for those wrongs which there is no law to remedy; but then let a man take heed the revenge be such as there is no law to punish; else a man’s enemy is still before hand, and it is two for one. Some, when they take revenge, are desirous the party should know whence it cometh. This is the more generous. For the delight seemeth to be not so much in doing the hurt as in making the party repent. But base and crafty cowards are like the arrow that flieth in the dark. Cosmus, duke of Florence, had a desperate saying against perfidious or neglecting friends, as if those wrongs were unpardonable; You shall read (saith he) that we are commanded to forgive our enemies; but you never read that we are commanded to forgive our friends. But yet the spirit of Job was in a better tune: Shall we (saith he) take good at God’s hands, and not be content to take evil also? And so of friends in a proportion. This is certain, that a man that studieth revenge keeps his own wounds green, which otherwise would heal and do well. Public revenges are for the most part fortunate; as that for the death of Cæsar; for the death of Pertinax; for the death of Henry the Third of France; and many more. But in private revenges it is not so. Nay rather, vindictive persons live the life of witches; who, as they are mischievous, so end they infortunate.

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Lo ia es automatada jenerada de la paje corespondente en la Vici de Elefen a 20 junio 2024 (16:09 UTC).