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1、2022培根美文赏析-of,travel,论旅行篇一：美文-Of Travel Of Travel 培根 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,
2、 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 yi
3、eldeth. 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 fitte
4、r 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
5、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
6、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 me
7、morable, 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 m
8、an 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 c
9、ard 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 en
10、d 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 recommenda
11、tion 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 acqua
12、intance 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 qua
13、rrels, 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 leav
14、e 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 a
15、nswers, 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. 远游于年少者乃教育之一部分，于年长者则为经验之一部分。未习一国之语言而去该国，那与其说是去旅游，不如说是去求学。余赞成年少者游异邦须有一私家
16、教师或老成持重的仆人随行，但随行者须通该邦语言并去过该邦，这样他便可告知主人在所去国度有何事当看，有何人当交，有何等运动可习，或有何等学问可得，不然年少者将犹如雾中看花，虽远游他邦但所见甚少。远游者有一怪习，当其航行于大诲，除水天之外别无他景可看之时，他们往往会大写日记，但当其漫游于大陆，有诸多景象可观之时，他们却往往疏于着墨，仿佛偶然之所见比刻意之观察更适于记载似的。所以写日记得养成习惯。远游者在所游国度应观其是家宫廷，尤其当遇到君王们接见各国使节的时候；应观其讼庭法院，尤其当遇到法官开庭审案之时；还应观各派教会举行的宗教会议；观各教堂寺院及其中的历史古迹；现各城镇之墙垣及堡垒要塞；观码头和
17、海港、遗迹和废墟；现书楼和学校以及偶遇的答辩和演讲；现该国的航运船舶和海军舰队；观都市近郊壮美的建筑和花园；观军械库、大仓房、交易所和基金会；观马术、击剑、兵训及诸如此类的操演；观当地上流人士趋之若骛的戏剧；观珠宝服饰和各类珍奇标本。一言以蔽之，应观看所到之处一切值得记忆的风光名胜和礼仪习俗，反正打探上述去处应是随行的那名私家教师或贴身随从的事。至于庆祝大典、化装舞会、琼筵盛宴、婚礼葬礼以及行刑等热闹场面，游者倒不必过分注意，但也不应视而不见。若要让一名年少者在短期内游一小国且要受益甚多，那就必须让他做到以下几点；首先他必须如前文所述在动身前已略知该国语言；其次他必须有一名上文所说的那种熟悉该
18、国的私家教师或随从；其三他得带若干介绍该国的书籍地图以资随时查阅释疑；他还必须坚持天天写日记；他不可在一城一镇久居，时间长短可视地方而定，但不宜太久；当居于某城某镇时，他须在该城不同地域变换位处，以便吸引更多人相识；他得使自己不与本国同胞交往，而且应在可结交当地朋友的地方用餐；当从一地迁往另一地时，他须设法获得写给另一地某位上流人物的推荐信，以便在他想见识或了解某些事时可得到那人的帮助。只要做到上述各点，他就能在短期游历中受益良多。至于在旅行中当与何等人相交相识，余以为最值得结识者莫过于各国使节的秘书雇员之类，这样在一国旅行者亦可获得游多国之体验。游人在所游之地亦应去拜望各类名扬天下的卓越人物
19、，如此便有可能看出那些大活人在多大程度上与其名声相符。旅行中务必谨言慎行以免引起争吵，须知引发争吵的事由多是为情人、饮酒、座次或出言不逊。游人与易怒好争者结伴时尤须当心，因为后者可能把游人也扯进他们自己的争吵。远游者归国返乡后，不可将曾游历过的国家抛到九霄云外，而应该与那些新结识且值得结识的友人保持通信。他还须注意，与其让自己的远游经历反映在衣着或举止上，不如让其反映在言谈之中；但在谈及自己的旅行时，最好是谨慎答问，别急于津津乐道。他还须注意，勿显得因游过异国他邦就改变了自己本国的某些习惯，而应该让人觉得自己是把在国外学到的某些最好的东西融进了本国的习俗。 篇二：培根美文赏析-of beaut
20、y 论 美 VIRTUE is like a rich stone, best plain set; and surely virtue is best, in a body that is comely ,though not of delicate features; and that hath rather dignity of presence, than beauty of aspect. Neither is it almost seen, that very beautiful persons are otherwise of great virtue; as if nature
21、 were rather busy, not to err, than in labor to produce excellency. And therefore they prove accomplished, but not of great spirit; and study rather behavior, than virtue. But this holds not always: for Augustus Caesar, Titus Vespasianus, Philip le Belle of France, Edward the Fourth of England, Alci
22、biades of Athens, Ismael the Sophy of Persia, were all high and great spirits; and yet the most beautiful men of their times. In beauty, that of favor, is more than that of color; and that of decent and gracious motion, more than that of favor. That is the best part of beauty, which a picture cannot
23、 express; no, nor the first sight of the life. There is no excellent beauty, that hath not some strangeness in the proportion. A man cannot tell whether Apelles, or Albert Durer, were the more trifler; whereof the one, would make a personage by geometrical proportions; the other, by taking the best
24、parts out of divers faces, to make one excellent. Such personages, I think, would please nobody, but the painter that made them. Not but I think a painter may make a better face than ever was; but he must do it by a kind of felicity (as a musician that maketh an excellent air in music), and not by r
25、ule. A man shall see faces, that if you examine them part by part, you shall find never a good; and yet altogether do well. If it be true that the principal part of beauty is in decent motion, certainly it is no marvel, though persons in years seem many times more amiable; pulchrorum autumnus pulche
26、r; for no youth can be comely but by pardon, and considering the youth, as to make up the comeliness. Beauty is as summer fruits,) which are easy to corrupt, and cannot last; and for the most part it makes a dissolute youth, and an age a little out of countenance; but yet certainly again, if it ligh
27、t well, it maketh virtue shine,and vices blush. 美德好比宝石，在朴素背景的衬托下反而更华丽。同样，一个打扮并不华贵，却端庄严肃而有美德的人是令人肃然起敬的。美貌的人并不都有其他方面的才能。许多容貌俊秀的人却一无所有，他们过于追求外形的美而放弃了内在的美。 仔细分析起来，形体之美要胜于颜色之美，而优雅行为之美又胜于形体之美。最高的美是画家所无法表现的。因为它是难以直观的。这是一种奇妙的美，曾经有两位画家阿皮雷斯和丢勒滑稽地认为，可以按照几何比例，或者通过摄取不同人身上最美的特点，加以合成的方法，画出最完美的人像。 其实像这样画出来的美人，恐怕只有画
28、家才喜欢。 有些老人显得很可爱，因为他们的作风优雅而美。美人的迟暮也是美的。而尽管有的年轻人具有美貌，却由于缺乏优美的修养而不配得到赞美。 美有如盛夏的水果，而容易腐烂而难保持的,世上有许多美人,他们有过放荡青春，却迎受着愧悔的晚年。 因此，把美的形貌与美的德行结合起来吧。只有这样，美会放射出真正的光辉。 from: 篇三：培根美文赏析-of love 论 爱 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
29、 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
30、: 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
31、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 contemplat
32、ion 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 nat
33、ure, 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 l
34、over 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
35、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. 舞台上的爱情比生活中的爱情要美好得多。因为在舞台上，爱情只是喜剧和悲剧的素材。而在人生中，爱情却常常招来不幸。它有时像那位诱惑人的魔女，有时又像那位复仇的女神。你可以看到，一切真正伟大的人物（无论是古人、今人，只要是其英名永铭于人类记忆中的），没有一个是因爱情而发狂的人：因为伟大的事业
36、抑制了这种软弱的感憎。只有罗马的安东尼和克劳底亚是例外。前者本性就好色荒淫，然而后者却是严肃多谋的人。所以爱情不仅会占领开旷坦阔的胸怀，有时也能闯入壁垒森严的心灵假如守御不严的话。 埃皮克拉斯曾说过一句笑话：人生不过是一座大戏台。似乎本应努力追求高尚事业的人类，却只应像玩偶奴隶般地逢场作戏似的。虽然爱情的奴隶并不同于那班只顾吃喝的禽兽，但毕竟也只是眼目色相的奴隶而上帝赐人以眼睛本来是更高尚的用途的。 过度的爱情追求，必然会降低人本身的价值。例如，只有在爱情中，才永远需要那种浮夸诌媚的词令。而在其他场合，同样的词令只能招人耻笑。古人有一句名言：最大的奉承，人总是留给自己的。只有对情人的奉承要算例
37、外。因为甚至最骄傲的人，也甘愿在情人面前自轻自贱。所以古人说得好：就是神在爱情中也难保持聪明。情人的这种弱点不仅在外人眼中是明显的，就是在被追求者的眼中也会很明显mdash;mdash;除非她（他）也在追求他（她）。所以，爱情的代价就是如此，不能得到回爱，就会得到一种深藏于心的轻蔑，这是一条永真的定律。 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
38、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; thoug
39、h 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 c
40、heck 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
41、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
42、corrupteth, and embaseth it. 由此可见，人们应当十分警惕这种感情。因为它不但会使人丧失其他，而且可以使人丧失自己本身。至于其他方面的损失，古诗人早已告诉我们，那追求海伦的人，是放弃了财富和智慧的。 当人心最软弱的时候，爱情最容易入侵，那就是当人得意春风，忘乎所以和处境窘困孤独凄零的时候，虽然后者未必能得到爱情。人在这样的时候最急于跳入爱情的火焰中，由此可见，爱情实在是愚蠢的儿子。但有一些人，即使心中有了爱，仍能约束它，使它不妨碍重大的事业。因为爱情一旦干扰情绪，就会阻碍人坚定地奔向既定的目标。 我不懂是什么缘故，使许多军人更容易陷入爱情，也许这正像他们嗜爱饮酒一样，
43、是因为危险的生活更需要欢乐的补偿。人心中可能普遍具有一种博爱的倾向，若不集中于某个专一的对象身上：就必然会施之于更广泛的大众，使他成为仁善的人，例如像有的僧侣那样。 夫妻的爱，使人类繁衍。朋友的爱，给人以帮助。但那种荒淫纵欲的爱，却只会使人堕落毁灭啊！ from: 培根美文赏析-of,travel,论旅行出自：百味书屋链接地址： 转载请保留,谢谢!本文来源：网络收集与整理，如有侵权，请联系作者删除，谢谢！第17页 共17页第 17 页 共 17 页第 17 页 共 17 页第 17 页 共 17 页第 17 页 共 17 页第 17 页 共 17 页第 17 页 共 17 页第 17 页 共 17 页第 17 页 共 17 页第 17 页 共 17 页第 17 页 共 17 页