第一篇：培根美文賞析-Of Revenge 論 復(fù) 仇

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 Caesar;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.復(fù)仇乃一種原始的公道，人之天性越是愛討這種公道，法律就越是應(yīng)該將其鏟除；因?yàn)槭紫确缸镎咧皇怯|犯了法律，而對(duì)該罪犯以牙還牙則使法律失去了效用。無可否認(rèn)，若一個(gè)人對(duì)其仇敵施加報(bào)復(fù)，那他與被報(bào)復(fù)者不過是半斤八兩；而若是他不念舊惡，寬大為懷，那他就比對(duì)手高出一等，因高抬貴手乃貴人之舉。

筆者確信，所羅門曾言：寬恕他人之過失乃寬恕者之榮耀。過去的已經(jīng)過去，且一去不返，而聰明人總是努力著眼于現(xiàn)在和將來的事情，所以對(duì)過去耿耿于懷著無非是在捉弄自己罷了。世間并無為作惡而作惡之人，作惡者之所以作惡皆為要獲得名利享樂或諸如此類的東西。既然如此，我為何要因人愛己勝過愛我而對(duì)其發(fā)怒呢？而且即便有人純?nèi)皇浅鲇趷盒远鲪海且膊贿^像荊棘藜枯一般，刺扎戳鉤皆因其沒別的本事。最可原諒的一類報(bào)復(fù)是針對(duì)那些沒有法律懲治的罪行而施行的報(bào)復(fù)，但此時(shí)報(bào)復(fù)者須當(dāng)心，得讓自己的報(bào)復(fù)行為也因沒法懲治而逍遙法外，不然報(bào)復(fù)者的仇敵依然占便宜，因?yàn)槭軅Φ谋壤嵌纫弧Ｓ腥藦?fù)仇時(shí)想要仇敵知曉這復(fù)仇來自何方。這樣復(fù)仇更為雍容大度，因?yàn)楦纯斓膱?bào)仇似乎不在于使仇敵皮肉受到傷害，而是要讓其悔不當(dāng)初；不過卑怯而狡猾的懦夫則往往想要暗中施放的冷箭。佛羅倫薩大公科西莫①曾用極其強(qiáng)烈的言辭譴責(zé)朋友的背信棄義或忘恩負(fù)義，他似乎認(rèn)為這類惡行不可饒恕。他說，你可以在《圣經(jīng)》里讀到基督要我們寬恕仇敵的教誨，但你絕不會(huì)讀到要我們寬恕朋友的訓(xùn)喻。但迄今為止還是約伯的精神高一格調(diào)，他說：我們?cè)跄苤幌矚g上帝賜福而抱怨上帝降禍呢？將此例推及朋友，亦有此問。毋庸置疑，念念不忘復(fù)仇者只會(huì)使自己的創(chuàng)傷新鮮如初，而那創(chuàng)傷本來是可以愈合的。報(bào)公仇多半會(huì)為復(fù)仇者帶來幸運(yùn)，如為消撒大帝之死而復(fù)仇，為佩爾蒂納之死而復(fù)仇，以及為法王亨利三世之死而復(fù)仇等等。但報(bào)私仇卻不會(huì)有這般幸運(yùn)；與此相反，欲報(bào)私仇者過的是巫師一般的生活，他們活著時(shí)于人有害，死去則可嘆可悲。

from:sjbgj8.com/zyylc/ zgsjbtz.com/df888ylc/ sjbzqtxz.com/mgm/ sjbgj16.com/msty/ sjbzxgd.com/ztylc/

第二篇：論“復(fù)仇”~讀《培根隨筆》

論“復(fù)仇”

~~讀《培根隨筆》

這還是第一次讀哲理性那么強(qiáng)的書，《培根隨筆》用了非常精湛的語(yǔ)句，言簡(jiǎn)意賅地為我們展現(xiàn)了許多人生的哲理。培根論述的范圍非常廣泛，從與生活相關(guān)的愛情、婚姻、習(xí)慣到與思想相關(guān)的宗教、死亡、忠告，與國(guó)家相關(guān)的殖民、帝王、強(qiáng)國(guó)之道等等，讀來，讓人不覺震驚，我們生活的空間不僅僅是學(xué)校和家庭，周圍的人不僅僅是同學(xué)老師和父母親人，人與人相處，國(guó)家與國(guó)家相交，需要更多的理性，更多的包容，那么會(huì)減少許多許多矛盾，許多許多不必要的戰(zhàn)爭(zhēng)，而苦難之所以不能消失，還是由于人的劣根性~貪念及不公。

其中第四篇“論復(fù)仇”，尤其讓我覺得深思。大的復(fù)仇現(xiàn)象體現(xiàn)在二次大戰(zhàn)已經(jīng)過去了70年了，二戰(zhàn)帶來的毀滅性的的災(zāi)難，并沒有讓戰(zhàn)爭(zhēng)從這個(gè)地球上消失，很多國(guó)家仍為著這樣那樣的理由，在互相侵害，有的是因?yàn)槔鎲栴}，有的是因?yàn)樽诮绦叛鰡栴}，使得許多國(guó)家都戰(zhàn)火連天，生靈涂炭。小的復(fù)仇現(xiàn)象體現(xiàn)在每日新聞中經(jīng)常看到的，例如鄰居間的爭(zhēng)執(zhí)斗毆，都是常有的事兒，究其原因，無非是新仇舊恨，日積月累而成。

歷史上復(fù)仇的故事，很多很多，培根也說，“復(fù)仇是一種原始的公道”，“報(bào)復(fù)要避免違法，否則將使你的仇人占了兩次便宜：一次是他冒犯你的時(shí)候，一次是你因?yàn)閳?bào)復(fù)他而被收到懲罰時(shí)”。這讓我想起了兩個(gè)家喻戶曉的故事。其中一個(gè)是《王子復(fù)仇記》中的哈姆雷特，他叔父為了霸占國(guó)王的位子，不惜毒害王子的父親~自己的親哥哥，王子得知后，發(fā)誓要報(bào)殺父奪母之仇，但復(fù)仇的過程中，他誤殺了女友的父親，女友因此郁郁寡歡最后失足湖中死亡，女友的哥哥氣急敗壞，找他決斗，卻死于毒劍之下，母親因?yàn)檎`飲了叔父給王子準(zhǔn)備的毒酒而亡，整個(gè)兒復(fù)仇過程中，所有的人都充滿了憤怒，失去了理智，沒有任何計(jì)劃和途徑，最后雖然他叔叔也死了，但王子自己也沒有存活下來，這種復(fù)仇，不得不說是失敗的。而中國(guó)古代君王“越王勾踐”的復(fù)仇之路，不得不佩服，雖然艱辛，但勾踐卻目標(biāo)清晰，他沒有盲目的刺殺，沒有盲目地發(fā)起戰(zhàn)爭(zhēng)，而是通過“臥薪嘗膽”，用自己的不斷強(qiáng)大，去戰(zhàn)勝曾經(jīng)踐踏過他的土地，踐踏過他人格的吳王夫差，最終，夫差用自盡了卻一生，勾踐終于一雪前恥，完美地達(dá)到了復(fù)仇的目的。

雖然培根說復(fù)仇要講究方法，要有理智，但他還是告誡人們“智者總是著眼于現(xiàn)在和未來，念念不忘舊怨只能使人枉費(fèi)心力，而且他的傷口將永遠(yuǎn)難以愈合。”所以，我覺得，大家如果都能活得平和一些，多包容一些，多看一點(diǎn)別人的長(zhǎng)處，減少摩擦，放眼未來，總比抱著仇恨，耿耿于懷要強(qiáng)。

初二（6）班 曲 冉 冰

第三篇：《培根隨筆集——論復(fù)仇》讀后感

《培根隨筆集——論復(fù)仇》讀后感

“如果你不想一死去就被忘記，要么寫一些值得閱讀的東西，要么做一些值得去寫的事情。”這句話雖然是用來形容美國(guó)總統(tǒng)富蘭克林的，可我認(rèn)為，有一個(gè)人同樣有資格被人們永遠(yuǎn)記住，他就是——英國(guó)著名思想家——培根。

“知識(shí)就是力量”，這句我們?cè)偈煜げ贿^的名言就出自培根。培根出生于官僚家庭，12歲時(shí)入劍橋大學(xué)三一學(xué)院，15隨時(shí)作為英國(guó)駐法大使的隨緣到巴黎供職。后來因父親病故回國(guó)，隨后攻讀法學(xué)并獲得律師資格，從此步入浩瀚的學(xué)海和坎坷的仕途。最初的一段時(shí)間，培根的事業(yè)屢屢受挫，直到詹姆斯一世繼位（1603年）后他才開始走運(yùn)。但在1620年時(shí)，被控受賄，他認(rèn)罪下野，從此脫離官場(chǎng)，家居著述。雖然培根大半生都在官場(chǎng)沉浮，但從青年時(shí)期就已經(jīng)開始了哲學(xué)思考和文學(xué)寫作。在文學(xué)方面的代表作就是《培根隨筆集》，給我留下印象最深的一章就是——論復(fù)仇。

“復(fù)仇乃一種原始的公道，人之天性越是愛討這種公道，法律就越是應(yīng)該將其鏟除；因?yàn)槭紫确缸镎咧皇怯|犯了法律，而對(duì)該罪犯以牙還牙則使法律失去了效用。”一開篇，培根就用幾句十分辯證的話闡明復(fù)仇在法律上的概念，初次要讀懂它不是那么容易，但看得久了，就會(huì)如品百年佳釀一般，體味出絲絲醇香，這精煉凝重、富含哲理的句子耐人深深尋味。接著，本篇又圍繞著“寬恕他人之過失乃寬恕者之榮耀”展開了論證：“過去的已經(jīng)過去，且一去不返，而聰明人總是努力著眼于現(xiàn)在和將來的事情，所以對(duì)過去耿耿于懷者無非是在捉弄自己罷了。”用簡(jiǎn)練的語(yǔ)言闡述了一個(gè)深刻的道理——聰明人不會(huì)選擇活在仇恨中。這無疑是本篇又一個(gè)成功之處。隨后主要從復(fù)仇者的角度入手，對(duì)他們的報(bào)復(fù)行為給予了否定，并給出了一種雍容大度的“復(fù)仇”：寬容。緊接著，作者趁熱打鐵，“毋庸置疑，念念不忘復(fù)仇者只會(huì)使自己的創(chuàng)傷新鮮如初，而那創(chuàng)傷本來是可以愈合的。”是啊，復(fù)仇后看似復(fù)仇者得到了快意，可真正留下的是永遠(yuǎn)也無法抹去的瘡疤，那何不寬容他人的錯(cuò)誤，把仇恨當(dāng)做上帝的賜福呢？否則，復(fù)仇者將會(huì)過無比陰暗的生活，“他們活著時(shí)于人有害，死去則可嘆可悲。”

復(fù)仇，在某種情況下甚至成為了復(fù)仇者生存的信念，那他們的人生就是扭曲的，心靈是狹隘的，復(fù)仇后，他們不僅不會(huì)得到快樂與安樂，卻會(huì)加深痛苦，沉入一個(gè)不見天日的深潭。既然復(fù)仇是如此痛苦的，那何不放下仇恨，用海納百川 的度量寬恕他人的過失，讓自己的創(chuàng)傷愈合，過平靜的生活呢？但愿復(fù)仇者可以明白這個(gè)道理，讓我們的世界少一些辛酸淚，多一些幸福聲！

By Pony

第四篇：培根美文賞析-of love 論 愛 情

THE stage is more beholding to love, than the life of man.For as to the stage, love is ever matter of comedies, and now and then of tragedies;but in life it doth much mischief;sometimes like a siren, sometimes like a fury.You may observe, that amongst all the great and worthy persons(whereof the memory remaineth, either ancient or recent)there is not one, that hath been transported to the mad degree of love: which shows that great spirits, and great business, do keep out this weak passion.You must except, nevertheless, Marcus Antonius, the half partner of the empire of Rome, and Appius Claudius, the decemvir and lawgiver;whereof the former was indeed a voluptuous man, and inordinate;but the latter was an austere and wise man: and therefore it seems(though rarely)that love can find entrance, not only into an open heart, but also into a heart well fortified, if watch be not well kept.It is a poor saying of Epicurus, Satis magnum alter alteri theatrum sumus;as if man, made for the contemplation of heaven, and all noble objects, should do nothing but kneel be-fore a little idol, and make himself a subject, though not of the mouth(as beasts are), yet of the eye;which was given him for higher purposes.It is a strange thing, to note the excess of this passion, and how it braves the nature, and value of things, by this;that the speaking in a perpetual hyperbole, is comely in nothing but in love.Neither is it merely in the phrase;for whereas it hath been well said, that the arch-flatterer, with whom all the petty flatterers have intelligence, is a man's self;certainly the lover is more.For there was never proud man thought so absurdly well of him self, as the lover doth of the person loved;and therefore it was well said, That it is impossible to love, and to be wise.Neither doth this weakness appear to others only, and not to the party loved;but to the loved most of all, except the love be reciproque.For it is a true rule, that love is ever rewarded, either with the reciproque, or with an inward and secret contempt.舞臺(tái)上的愛情比生活中的愛情要美好得多。因?yàn)樵谖枧_(tái)上，愛情只是喜劇和悲劇的素材。而在人生中，愛情卻常常招來不幸。它有時(shí)像那位誘惑人的魔女，有時(shí)又像那位復(fù)仇的女神。你可以看到，一切真正偉大的人物（無論是古人、今人，只要是其英名永銘于人類記憶中的），沒有一個(gè)是因愛情而發(fā)狂的人：因?yàn)閭ゴ蟮氖聵I(yè)抑制了這種軟弱的感憎。只有羅馬的安東尼和克勞底亞是例外。前者本性就好色荒淫，然而后者卻是嚴(yán)肅多謀的人。所以愛情不僅會(huì)占領(lǐng)開曠坦闊的胸懷，有時(shí)也能闖入壁壘森嚴(yán)的心靈－－假如守御不嚴(yán)的話。埃皮克拉斯曾說過一句笑話：人生不過是一座大戲臺(tái)。似乎本應(yīng)努力追求高尚事業(yè)的人類，卻只應(yīng)像玩偶奴隸般地逢場(chǎng)作戲似的。雖然愛情的奴隸并不同于那班只顧吃喝的禽獸，但畢竟也只是眼目色相的奴隸－－而上帝賜人以眼睛本來是更高尚的用途的。

過度的愛情追求，必然會(huì)降低人本身的價(jià)值。例如，只有在愛情中，才永遠(yuǎn)需要那種浮夸謅媚的詞令。而在其他場(chǎng)合，同樣的詞令只能招人恥笑。古人有一句名言：最大的奉承，人總是留給自己的。－－只有對(duì)情人的奉承要算例外。因?yàn)樯踔磷铗湴恋娜耍哺试冈谇槿嗣媲白暂p自賤。所以古人說得好：就是神在愛情中也難保持聰明。情人的這種弱點(diǎn)不僅在外人眼中是明顯的，就是在被追求者的眼中也會(huì)很明顯——除非她（他）也在追求他（她）。所以，愛情的代價(jià)就是如此，不能得到回愛，就會(huì)得到一種深藏于心的輕蔑，這是一條永真的定律。

By how much the more, men ought to beware of this passion, which loseth not only other things, but itself!As for the other losses, the poet's relation doth well figure them: that he that preferred Helena, quitted the gifts of Juno and Pallas.For whosoever esteemeth too much of amorous affection, quitteth both riches and wisdom.This passion hath his floods, in very times of weakness;which are great prosperity, and great adversity;though this latter hath been less observed: both which times kindle love, and make it more fervent, and therefore show it to be the child of folly.They do best, who if they cannot but admit love, yet make it keep quarters;and sever it wholly from their serious affairs, and actions, of life;for if it check once with business, it troubleth men's fortunes, and maketh men, that they can noways be true to their own ends.I know not how, but martial men are given to love: I think, it is but as they are given to wine;for perils commonly ask to be paid in pleasures.There is in man's nature, a secret inclination and motion, towards love of others, which if it be not spent upon some one or a few, doth naturally spread itself towards many, and maketh men become humane and charitable;as it is seen sometime in friars.Nuptial love maketh mankind;friendly love perfecteth it;but wanton love corrupteth, and embaseth it.由此可見，人們應(yīng)當(dāng)十分警惕這種感情。因?yàn)樗坏珪?huì)使人喪失其他，而且可以使人喪失自己本身。至于其他方面的損失，古詩(shī)人早已告訴我們，那追求海倫的人，是放棄了財(cái)富和智慧的。

當(dāng)人心最軟弱的時(shí)候，愛情最容易入侵，那就是當(dāng)人得意春風(fēng)，忘乎所以和處境窘困孤獨(dú)凄零的時(shí)候，雖然后者未必能得到愛情。人在這樣的時(shí)候最急于跳入愛情的火焰中，由此可見，愛情實(shí)在是愚蠢的兒子。但有一些人，即使心中有了愛，仍能約束它，使它不妨礙重大的事業(yè)。因?yàn)閻矍橐坏└蓴_情緒，就會(huì)阻礙人堅(jiān)定地奔向既定的目標(biāo)。我不懂是什么緣故，使許多軍人更容易陷入愛情，也許這正像他們嗜愛飲酒一樣，是因?yàn)槲ｋU(xiǎn)的生活更需要?dú)g樂的補(bǔ)償。人心中可能普遍具有一種博愛的傾向，若不集中于某個(gè)專一的對(duì)象身上：就必然會(huì)施之于更廣泛的大眾，使他成為仁善的人，例如像有的僧侶那樣。

夫妻的愛，使人類繁衍。朋友的愛，給人以幫助。但那種荒淫縱欲的愛，卻只會(huì)使人墮落毀滅啊！

from:zxsjbzx.com/df888/ sjbztqu.com/bsjylc/ bxsjbzx.com/slpylc/ sjbbfb.com/amcp/ sjbgj16.com/bgylc/

第五篇：培根美文賞析-of travel 論 旅 行

TRAVEL, in the younger sort, is a part of education, in the elder, a part of experience.He that travelleth into a country, before he hath some entrance into the language, goeth to school, and not to travel.That young men travel under some tutor, or grave servant, I allow well;so that he be such a one that hath the language, and hath been in the country before;whereby he may be able to tell them what things are worthy to be seen, in the country where they go;what acquaintances they are to seek;what exercises, or discipline, the place yieldeth.For else, young men shall go hooded, and look abroad little.It is a strange thing, that in sea voyages, where there is nothing to be seen, but sky and sea, men should make diaries;but in land-travel, wherein so much is to be observed, for the most part they omit it;as if chance were fitter to be registered, than observation.Let diaries, therefore, be brought in use.The things to be seen and observed are: the courts of princes, especially when they give audience to ambassadors;the courts of justice, while they sit and hear causes;and so of consistories ecclesiastic;the churches and monasteries, with the monuments which are therein extant;the walls and fortifications of cities, and towns, and so the heavens and harbors;antiquities and ruins;libraries;colleges, disputations, and lectures, where any are;shipping and navies;houses and gardens of state and pleasure, near great cities;armories;arsenals;magazines;exchanges;burses;warehouses;exercises of horsemanship, fencing, training of soldiers, and the like;comedies, such whereunto the better sort of persons do resort;treasuries of jewels and robes;cabinets and rarities;and, to conclude, whatsoever is memorable, in the places where they go.After all which, the tutors, or servants, ought to make diligent inquiry.As for triumphs, masks, feasts, weddings, funerals, capital executions, and such shows, men need not to be put in mind of them;yet are they not to be neglected.If you will have a young man to put his travel into a little room, and in short time to gather much, this you must do.First, as was said, he must have some entrance into the language before he goeth.Then he must have such a servant, or tutor, as knoweth the country, as was likewise said.Let him carry with him also, some card or book, describing the country where he travelleth;which will be a good key to his inquiry.Let him keep also a diary.Let him not stay long, in one city or town;more or less as the place deserveth, but not long;nay, when he stayeth in one city or town, let him change his lodging from one end and part of the town, to another;which is a great adamant of acquaintance.Let him sequester himself, from the company of his countrymen, and diet in such places, where there is good company of the nation where he travelleth.Let him, upon his removes from one place to another, procure recommendation to some person of quality, residing in the place whither he removeth;that he may use his favor, in those things he desireth to see or know.Thus he may abridge his travel, with much profit.As for the acquaintance, which is to be sought in travel;that which is most of all profitable, is acquaintance with the secretaries and employed men of ambassadors: for so in travelling in one country, he shall suck the experience of many.Let him also see, and visit, eminent persons in all kinds, which are of great name abroad;that he may be able to tell, how the life agreeth with the fame.For quarrels, they are with care and discretion to be avoided.They are commonly for mistresses, healths, place, and words.And let a man beware, how he keepeth company with choleric and quarrelsome persons;for they will engage him into their own quarrels.When a traveller returneth home, let him not leave the countries, where he hath travelled, altogether behind him;but maintain a correspondence by letters, with those of his acquaintance ,which are of most worth.And let his travel appear rather in his discourse, than his apparel or gesture;and in his discourse, let him be rather advised in his answers, than forward to tell stories;and let it appear that he doth not change his country manners, for those of foreign parts;but only prick in some flowers, of that he hath learned abroad, into the customs of his own country.遠(yuǎn)游于年少者乃教育之一部分，于年長(zhǎng)者則為經(jīng)驗(yàn)之一部分。未習(xí)一國(guó)之語(yǔ)言而去該國(guó)，那與其說是去旅游，不如說是去求學(xué)。余贊成年少者游異邦須有一私家教師或老成持重的仆人隨行，但隨行者須通該邦語(yǔ)言并去過該邦，這樣他便可告知主人在所去國(guó)度有何事當(dāng)看，有何人當(dāng)交，有何等運(yùn)動(dòng)可習(xí)，或有何等學(xué)問可得，不然年少者將猶如霧中看花，雖遠(yuǎn)游他邦但所見甚少。遠(yuǎn)游者有一怪習(xí)，當(dāng)其航行于大誨，除水天之外別無他景可看之時(shí)，他們往往會(huì)大寫日記，但當(dāng)其漫游于大陸，有諸多景象可觀之時(shí)，他們卻往往疏于著墨，仿佛偶然之所見比刻意之觀察更適于記載似的。所以寫日記得養(yǎng)成習(xí)慣。遠(yuǎn)游者在所游國(guó)度應(yīng)觀其是家宮廷，尤其當(dāng)遇到君王們接見各國(guó)使節(jié)的時(shí)候；應(yīng)觀其訟庭法院，尤其當(dāng)遇到法官開庭審案之時(shí)；還應(yīng)觀各派教會(huì)舉行的宗教會(huì)議；觀各教堂寺院及其中的歷史古跡；現(xiàn)各城鎮(zhèn)之墻垣及堡壘要塞；觀碼頭和海港、遺跡和廢墟；現(xiàn)書樓和學(xué)校以及偶遇的答辯和演講；現(xiàn)該國(guó)的航運(yùn)船舶和海軍艦隊(duì)；觀都市近郊?jí)衙赖慕ㄖ突▓@；觀軍械庫(kù)、大倉(cāng)房、交易所和基金會(huì)；觀馬術(shù)、擊劍、兵訓(xùn)及諸如此類的操演；觀當(dāng)?shù)厣狭魅耸口呏趄\的戲劇；觀珠寶服飾和各類珍奇標(biāo)本。一言以蔽之，應(yīng)觀看所到之處一切值得記憶的風(fēng)光名勝和禮儀習(xí)俗，反正打探上述去處應(yīng)是隨行的那名私家教師或貼身隨從的事。至于慶祝大典、化裝舞會(huì)、瓊筵盛宴、婚禮葬禮以及行刑等熱鬧場(chǎng)面，游者倒不必過分注意，但也不應(yīng)視而不見。若要讓一名年少者在短期內(nèi)游一小國(guó)且要受益甚多，那就必須讓他做到以下幾點(diǎn)；首先他必須如前文所述在動(dòng)身前已略知該國(guó)語(yǔ)言；其次他必須有一名上文所說的那種熟悉該國(guó)的私家教師或隨從；其三他得帶若干介紹該國(guó)的書籍地圖以資隨時(shí)查閱釋疑；他還必須堅(jiān)持天天寫日記；他不可在一城一鎮(zhèn)久居，時(shí)間長(zhǎng)短可視地方而定，但不宜太久；當(dāng)居于某城某鎮(zhèn)時(shí)，他須在該城不同地域變換位處，以便吸引更多人相識(shí)；他得使自己不與本國(guó)同胞交往，而且應(yīng)在可結(jié)交當(dāng)?shù)嘏笥训牡胤接貌停划?dāng)從一地遷往另一地時(shí)，他須設(shè)法獲得寫給另一地某位上流人物的推薦信，以便在他想見識(shí)或了解某些事時(shí)可得到那人的幫助。只要做到上述各點(diǎn)，他就能在短期游歷中受益良多。至于在旅行中當(dāng)與何等人相交相識(shí)，余以為最值得結(jié)識(shí)者莫過于各國(guó)使節(jié)的秘書雇員之類，這樣在一國(guó)旅行者亦可獲得游多國(guó)之體驗(yàn)。游人在所游之地亦應(yīng)去拜望各類名揚(yáng)天下的卓越人物，如此便有可能看出那些大活人在多大程度上與其名聲相符。旅行中務(wù)必謹(jǐn)言慎行以免引起爭(zhēng)吵，須知引發(fā)爭(zhēng)吵的事由多是為情人、飲酒、座次或出言不遜。游人與易怒好爭(zhēng)者結(jié)伴時(shí)尤須當(dāng)心，因?yàn)楹笳呖赡馨延稳艘渤哆M(jìn)他們自己的爭(zhēng)吵。遠(yuǎn)游者歸國(guó)返鄉(xiāng)后，不可將曾游歷過的國(guó)家拋到九霄云外，而應(yīng)該與那些新結(jié)識(shí)且值得結(jié)識(shí)的友人保持通信。他還須注意，與其讓自己的遠(yuǎn)游經(jīng)歷反映在衣著或舉止上，不如讓其反映在言談之中；但在談及自己的旅行時(shí)，最好是謹(jǐn)慎答問，別急于津津樂道。他還須注意，勿顯得因游過異國(guó)他邦就改變了自己本國(guó)的某些習(xí)慣，而應(yīng)該讓人覺得自己是把在國(guó)外學(xué)到的某些最好的東西融進(jìn)了本國(guó)的習(xí)俗。

from:sjbdgrm.com/xpj/ bxsjb32q.com/amcp/ sjbzbba.com/bet373tyzx/ sjbzxgd.com/hhgjylc/ bxsjbzx.com/dfpk/