ESAJOS DE FRANCIS BACON
Sur la belia ⋅ Sur la desformi ⋅ Sur la mori ⋅ Sur studias ⋅ Sur la superstisio ⋅ Sur la suspeta ⋅ Sur la venja ⋅ Sur la veria

Sur studias

par Francis Bacon

traduida par Andrew Burns

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STUDIAS servi per joia, per decora, e per capasia. Sua usa xef per joia es en momentos privata e solitar; per decora, es en conversa; e per capasia, es en la judi e maneja de consernas. Car espertas pote esecuta taxes e cisa judi detalias pos lunlotra, ma la stratejias larga, la projeta, e la organiza de emprendes major veni plu bon de los ci es erudita.

Studies serve for delight, for ornament and for ability. Their chief use for delight, is in privateness and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business; for expert men can execute, and perhaps judge of particulars, one by one: but the general counsels, and the plots and marshalling of affairs come best from those that are learned.

Spende tro multe tempo sur studias es pigria. Usa los tro multe per decora es finje. Fa judis fundida intera sur sua regulas es la strana de un erudita. [Studias] perfeti nosa natur, e es perfetida par esperia. Car capasias natural es como plantas savaje cual nesesa desrami par studia, e studias mesma dona gida cual es tro jeneral, estra si lo es fundida en esperia.

To spend too much time in studies, is sloth; to use them too much for ornament, is affectation; to make judgment wholly by their rules, is the humour of a scholar: they perfect nature, and are perfected by experience: for natural abilities are like natural plants, that need pruning by study; and studies themselves do give forth directions too much at large, except they be bounded in by experience.

Rusosas despeta studias, simples amira los, e sajas usa los. Car studias no ensenia sua propre aplica; a la reversa, acel es un sajia trovada estra los e supra los, ganiada par oserva.

Crafty men contemn studies, simple men admire them, and wise men use them; for they teach not their own use; but that is a wisdom without them, and above them, won by observation.

Leje, no per contradise e refuta, no per crede e prende sin duta, no per trova temas per conversa, ma per pesa e considera. Alga libros es per proba, otras per engoli, e poca es per mastica e dijesta. Per dise, alga libros es per leje sola en partes; otras es per leje, ma sin atende grande; e poca es per leje en sua intera, con asiduia e atende. Alga libros pote es ance leje par un sustitua, con resomas fada par otras, ma acel debe es sola per temas min importante e libros inferior. Si no, libros distilada es como acua distilada comun—cosas sin sabor.

Read not to contradict and confute, nor to believe and take for granted, nor to find talk and discourse, but to weigh and consider. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some books are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention. Some books also may be read by deputy, and extracts made of them by others; but that would be only in the less important arguments, and the meaner sort of books; else distilled books are, like common distilled waters, flashy things.

Leje fa un person a ecuilibrada, conversa fa un person a astuta, e scrive fa un person a esata. Donce, si algun scrive poca, el nesesa un memoria grande. Si el conversa poca, el nesesa un mente agu. E si el leje poca, el nesesa multe astutia per pare sabe lo cual el no sabe.

Reading maketh a full man; conference a ready man; and writing an exact man; and, therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit: and if he read little, he had need have much cunning, to seem to know that he doth not.

Istorias fa persones a saja; poesia fa los a astuta; matematica fa los a sutil; siensa fa los a profonda; filosofia moral fa los a seria; lojica e retorica fa los a capas en argumenta ce Abeunt studia in mores [Studias deveni carater].[¹] Vera, on ave no ostaculo o defeto en la mente cual on no pote remedia par studias conveninte, esata como maladias de la corpo pote ave eserses conveninte. Boling es bon per la renes e vesica, spara de arco per la pulmones e peto, pasea lejera per la stomaco, cavali per la testa, e tal continuante. En la mesma modo, si la mente de un person vaga, el debe studia matematica, car en demostras, si sua consentra fali per an un momento, el debe comensa denova. Si sua mente no es capas a distingui o trova diferes, el debe studia filosofia scolastica, car sua praticores es la Cymini sectores [fendores de capeles] la plu estrema. Si el no es capas a labora tra consernas e usa un punto per demostra e ilustra un otra, el debe studia la casos de avocatos. En esta modo, cada defeto de la mente pote ave sua propre prescrive spesial.

Histories make men wise; poets witty; the mathematics subtile; natural philosophy deep; moral, grave; logic and rhetoric, able to contend “Abeunt studia in mores;” nay, there is no stond or impediment in the wit, but may be wrought out by fit studies: like as diseases of the body may have appropriate exercises; bowling is good for the stone and reins, shooting for the lungs and breast, gentle walking for the stomach, riding for the head, and the like; so, if a man’s wit be wandering, let him study the mathematics; for in demonstrations, if his wit be called away never so little, he must begin again; if his wit be no apt to distinguish or find differences, let him study the schoolmen, for they are “Cymini sectores;” if he be not apt to beat over matters, and to call upon one thing to prove and illustrate another, let him study the lawyer’s cases: so every defect of the mind may have a special receipt.

[¹] Ovid, Heroides