弗朗西斯·培根是英國(guó)文藝復(fù)興時(shí)期最重要的散文家、哲學(xué)家。他不但在文學(xué)、哲學(xué)上多有建樹，在自然科學(xué)領(lǐng)域里，也取得了重大成就。他的第一部重要著作《隨筆》最初發(fā)表于1597年，以后又逐年增補(bǔ)。該書文筆言簡(jiǎn)意賅、智睿奪目，它包含許多洞察秋毫的經(jīng)驗(yàn)之談，其中不僅論及政治而且還探討許多人生哲理。下面學(xué)習(xí)啦小編為大家?guī)砼喔?jīng)典哲理散文，希望大家喜歡!

　　培根經(jīng)典哲理散文：論諫議

　　The greatest trust between man and man is the trust of giving counsel. For in other confidences, men commit the parts of life; their lands, their goods, their children, their credit, some particular affair, but to such as they make their counsellors they commit the whole: by how much the more, they are obliged to all faith and integrity.

　　人與人之間最大的信任就是關(guān)于進(jìn)言的信任。因?yàn)樵趧e的信托之中人們不過是把生活底一部分委托于人，如田地、產(chǎn)業(yè)、子女、信用，某項(xiàng)個(gè)別事務(wù)是也;但是對(duì)那些他們認(rèn)為是言官或諍友的人，他們是把生活底全部都委托了;由此可見這些有言責(zé)的人是更應(yīng)當(dāng)如何嚴(yán)守信實(shí)與堅(jiān)貞也。

　　The wisest princes need not think it any diminution to their greatness, or derogation to their sufficiency, to rely upon counsel. God himself is not without: but hath made it one of the great names of his blessed son; the counsellor. Solomon hath pronounced, that in counsel is stability. Things will have their first or second agitation; if they be not tossed upon the arguments of counsel they will be tossed upon the waves of fortune; and be full of inconstancy, doing, and undoing, like the reeling of a drunken man. Solomon\'s son found the force of counsel as his father saw the necessity of it

　　人君中極聰明者也不必以為借助于言論就有損于他們底偉大或有傷于他們底能名。連上帝自己也是不能少它的，他并且把進(jìn)言這件事定為他底圣嗣底尊號(hào)之一：就是“進(jìn)言者”或“規(guī)勸者”。所羅門曾經(jīng)說過：“安全是在忠言之中的”。凡事必有初動(dòng)與次動(dòng);若不在言論底辯駁上顛簸，必將在幸運(yùn)底波濤上顛簸，并且要有始無終，成敗不定，好象一個(gè)醉人底蹣跚一樣。所羅門底兒子發(fā)見了言論底力量，就如同他父親發(fā)見了言論底必要一樣。

　　For the beloved kingdom of God was first rent and broken by ill counsel; upon which counsel there are set, for our instruction, the two marks, whereby bad counsel is for ever best discerned: that it was young counsel for the persons;and violent counsel for the matter.

　　因?yàn)樯系鬯顚檺鄣哪莻€(gè)國(guó)家是最先由邪說分裂破壞的;這邪說有兩個(gè)特點(diǎn)，這兩個(gè)特點(diǎn)可說是天意特賦予它，以教訓(xùn)世人如何可以永遠(yuǎn)看出邪惡的言論來的;就是，這種言論，在人底方面，是年青人底言論;在事底方面，是主張暴力的言論。

　　The ancient times do set forth in figure both the incorporation and inseparable conjunction of counsel with kings; and the wise and politic use of counsel by kings: the one, in that they say, Jupiter did many Metis, which signifieth counsel: whereby they intend, that sovereignty is married to counsel: the other, in that which followeth, which was thus: they say after Jupiter was married to Metis, she conceived by him, and was with child; but Jupiter suffered her not to stay till she brought forth, but ate her up; whereby he became himself with child, and was delivered of Pallas armed, out of his head. Which monstrous fable contained! a secret of empire; how kings are to make use of their counsel of state.

　　帝王與言論之一體相關(guān)而不可分離以及帝王當(dāng)如何善用言論之道，這二者都由古人以譬喻說出了。其一，古人說久辟特曾娶米娣司，這位米娣司就是言論，古人借這個(gè)寓言表示君權(quán)是與言論一體的。其二就是這故事底下文，古人說久辟特娶了米娣司之后，她懷了孕。但是久辟特不肯讓她等到生產(chǎn)的時(shí)候，反之，他把她吞入腹內(nèi)，因此他自己竟懷孕在身，后來就由頭中產(chǎn)生了全身披掛的帕拉斯。這個(gè)荒.唐的故事暗寓君道底秘密;是說人君應(yīng)當(dāng)如何利用朝議的。

　　That first, they ought to refer matters unto them, which is the first begetting or impregnation; but when they are elaborate, moulded, and shaped, in the womb of their counsel, and grow ripe, and ready to be brought forth; that then, they suffer not their counsel to go through with the resolution, and direction, as if it depended on them; but take the matter back into their own hands, and make it appear to the world, that the decrees, and final directions (which, because they come forth with prudence, and power, are resembled to Pallas armed) proceeded from themselves: and not only from their authority, but (the more to add reputation to themselves) from their head, and device.

　　第一，為帝王者應(yīng)當(dāng)把事務(wù)交付朝議，這就好象授胎使孕一樣;但是當(dāng)這些事務(wù)在議論底腹中已受?營(yíng)，捏搓，造形之后，那時(shí)為帝王者就不讓朝議去決斷并支配這些事務(wù)，好象非仗著他們不可似的;反之，卻要把事務(wù)拿回到自己底手里，并且要使世人看來那號(hào)令及最后的決斷(這些號(hào)令及決斷，因?yàn)樗鼈儼l(fā)出的時(shí)候是審慎而且有力的，因此就可譬全副武裝的帕拉斯)是從他們自己出的，并且不僅是從他們底威權(quán)，而且是從他們底腦筋及智謀而來的(這樣就更可以增加他們自己底名望了)。

　　Let us now speak of the inconveniences of counsel, and of the remedies. The inconveniences, that have been noted in calling and using counsel, are three.

　　現(xiàn)在且一談言論底害處及其救濟(jì)之道。求言與用言底害處其?人見及者有三。

　　First, the revealing of affairs, whereby they become less secret Secondly, the weakening of the authority of princes, as if they were less of themselves. Thirdly, the danger of being unfaithfully counselled, and more for me good of them that counsel, than of him that is counselled. For which inconveniences, the doctrine of Italy, and practice of France, in some kings\' times, haul introduced cabinet counsels; a remedy worse then the disease.

　　第一，事務(wù)為人所知，機(jī)密于是不固。第二，人君之威權(quán)減弱，好象他們作事不能全仗自己似的。第三是奸言底危險(xiǎn)，所說的話于進(jìn)言者比納言者更為有利。因?yàn)檫@三種害處，所以意大利底理論和法蘭西底實(shí)行(在某幾位君王底時(shí)代)曾創(chuàng)密議或“內(nèi)閣會(huì)議”之制;這是一種比疾病本身更壞的治療術(shù)。

　　As to secrecy; princes are not bound to communicate all matters with all counsellors; but may extract and select Neither is it necessary, that he that consulteth what he should do, should declare what he will do. But let princes beware, that the unsecreting of their affairs comes not from themselves. And as for cabinet counsels, it may be their motto; plows rimarum sum: one futile person, that maketh it his glory to tell, will do more hurt than many, that know it their duty to conceal. It is true, there be some affairs, which require extreme secrecy, which will hardly go beyond one or two persons, besides the king: neither are those counsels unprosperous: for besides the secrecy, they commonly go on constantly in one spirit of direction, without distraction.

　　說到秘密，為人君者不必一定要把所有的事情通知所有的言事之臣;反之，他是可以選擇的。并且，那問人他應(yīng)當(dāng)怎樣辦的人也不一定要宣布他將要怎么辦。然而為人君者卻須提防，不可使事機(jī)底泄露，出自他們本身。至于那些秘密會(huì)議，下面這句話可為它們底座右銘，就是“我滿是漏洞”(Plenusrimarumsum)。一個(gè)喋喋多言，以告人秘密為榮的人，其為害之烈，雖有許多懂得保密的責(zé)任的人也是挽救不過來的。有些事件需要極度的秘密，除了君主本人，不會(huì)有一兩個(gè)以上的人知道的，這是真的;然而這一兩個(gè)人底言論也不見得沒有好處;因?yàn)?，在保守秘密之外，這些言論還能繼續(xù)依著同一方針進(jìn)行而不受擾亂也。

　　But then it must be a prudent king, such as is able to grind with a hand-mill; and those inward counsellors had need also be wise men, and especially true and trusty to the king\'s ends; as it was with King Henry the Seventh of England, who in his greatest business imparted himself to none, except it were to Morton, and Fox.

　　可是要達(dá)到這種情形，那為帝王者就必須要是一位明主，一位自己有力量辦事的人君;并且那些參與機(jī)密的議事官也須是有智之人，尤須是忠于君主底目的者才行;英王亨利第七，他在最重大的事件中從不把秘密告訴任何人，除非是摩吞和?？怂?，這就是一個(gè)例子。

　　For weakening of authority; the fable showeth the remedy. Nay, the majesty of kings is rather exalted, than diminished, when they are in the chair of counsel: neither was there ever prince bereaved of his dependencies by his counsel; except where there hath been, either an overgreatness in one counsellor, or an overstrict combination in divers; which are things soon found, and holpen.

　　至于威權(quán)之減弱，上述的寓言已經(jīng)表明那補(bǔ)救之道了。不特如此，帝王底尊嚴(yán)與其說是因?yàn)樗麄儏⑴c議論而削減不如說是反而增高了;并且從來也沒有過人君因?yàn)榻邮苎哉摱コ计偷?惟有在某一個(gè)言事的人不次升擢或某幾個(gè)言事的人組織過密的時(shí)候，那算是例外;但是這些情形是容易發(fā)覺并補(bǔ)救的。

　　For the last inconvenience, that men will counsel with an eye to themselves; certainly, non inveniet fidem super terrain, is meant of the nature of times, and not of all particular persons; there be, that are in nature faithful, and sincere, and plain, and direct; not crafty, and involved: let princes, above all, draw to themselves such natures. Besides, counsellors are not commonly so united, but that one counsellor keepeth sentinel over another, so that if any do counsel out of faction, or private ends, it commonly comes to the king\'s ear. But the best remedy is, if princes know their counsellors, as well as their counsellors know them: principis est virtus maxima nosse suos.

　　再說那最后的一件害處，就是人們會(huì)存私心而進(jìn)言。無疑地，“他在地面上將找不到忠誠(chéng)”這句話底用意是形容一個(gè)時(shí)代而非指所有的個(gè)人的。有些人底天性是忠實(shí)、誠(chéng)懇、質(zhì)樸、爽直，而不是狡猾曲折的;為人君者當(dāng)首先把有這樣天性的人吸引到身邊來。再者，言事之臣并非都是團(tuán)結(jié)一致的，反之，他們常常是一個(gè)監(jiān)視一個(gè)的;因此若有一個(gè)人底言論是為黨爭(zhēng)或私心而發(fā)的，這種情形多半是要傳到君主底耳朵里來的。但是最好的救治之方就是人君要懂得言官，如言官之懂得人君：“人君之至德在乎知人”。

　　And on the other side, counsellors should not be too speculative into their sovereign\'s person. The true composition of a counsellor, is rather to be skilful in their master\'s business, than in his nature; for then he is like to advise him, and not to feed his humour. It is of singular use to princes, if they take the opinions of their counsel both separately and together.

　　在另一方面，言論之臣也不可過于喜歡察究他們底君主底為人。一個(gè)參與言論的人底真正應(yīng)有的品性是要通曉他底主人底事務(wù)而不是熟悉他底性格;因?yàn)檫@樣他就會(huì)勸導(dǎo)他而不至于迎合他底脾氣了。為人君者假如在聽取他底議事諸臣的意見時(shí)能聽取個(gè)人私下的意見，又能聽取當(dāng)眾的意見，那是特別有用的。

　　For private opinion is more free; but opinion before others is more reverend. In private, men are more bold in their own humours; and in consort, men are more obnoxious to others\' humours; therefore it is good to take both: and of the inferior sort, rather in private, to preserve freedom; of the greater, rather in consort, to preserve respect It is in vain for princes to take counsel concerning matters, if they take no counsel likewise concerning persons: for all matters, are as dead images; and me life of the execution of affairs resteth in the good choice of persons. Neither is it enough to consult concerning persons, secundurn genera, as in an idea, or mathematical description, what the kind and character of the person should be; for the greatest errors are committed, and the most judgement is shown, in the choice of individuals. It was truly said;optimi consiliarii maud; books will speak plain, when counsellors blanch: Therefore it is good to be conversant in them; specially the books of such as themselves have been actors upon me stage.

　　因?yàn)樗较碌囊庖娛禽^為自由，而當(dāng)眾的意見是較為可重的。在私下，人們比較勇于表示自己底好惡;在公眾中，人們較易受別人的好惡之影響，因此兩種意見都采取是好的;并且在聽取較為低級(jí)的人們底意見時(shí)，最好是在私下，為的是可以使他們暢所欲言;在聽取較為尊貴的人們底意見時(shí)最好是在公眾，為的是可以使他們出言慎重。為人君者若僅為事求言而不同樣地為人求言，那末這種求言的舉動(dòng)就是空虛的;因?yàn)檫@樣做，一切的事務(wù)就好象無生命的圖象一般了，而辦理事務(wù)的那種生氣則全賴擇人得宜也。要用人而征求意見時(shí)若僅依階級(jí)為標(biāo)準(zhǔn)，以求其人品與性格，就好象在研究一種觀念，或者一道數(shù)學(xué)題的時(shí)候分門別類的那種辦法一樣，那也是不夠的;因?yàn)榇箦e(cuò)誤之造成，或大識(shí)見之顯出，都在用人得當(dāng)與否也。古人說：“死了的人乃是最好的進(jìn)言人”。這話說得不錯(cuò)：當(dāng)活著的有言責(zé)者畏縮不敢言的時(shí)候，書籍是敢直言的。因此最好熟讀書籍，尤其是那些曾經(jīng)身歷其境的人所作的書。

　　The counsels, at this day, in most places are but familiar meetings;where matters are rather talked on, than debated. And they run too swift to the order or act of counsel. It were better, that in causes of weight, the matter were propounded one day, and not spoken to, till the next day; in nocte consilium. So was it done, in die commission of union between England and Scotland; which was a grave and orderly assembly. I commend set days for petitions: for both it gives the suitors more certainty for their attendance; and it frees the meetings for matters of estate, that they may hoc agere. In choice of committees, for ripening business for the counsel, it is better to choose indifferent persons, than to make an indifference, by putting in those that are strong on both sides. I commend also standing commissions; as for trade; for treasure; for war; for suits; for some provinces: for where there be divers particular counsels, and but one counsel of estate (as it is in Spain), they are in effect no more than standing commissions; save that they have greater authority. Let such as are to inform counsels, out of their particular professions (as lawyers, seamen, mintmen, and the like), be first heard before committees; and then, as occasion serves, before the counsel.

　　今日各處底議事機(jī)關(guān)大多數(shù)不過是一種平常的會(huì)議而已，在這種會(huì)議上諸種事務(wù)僅僅受談?wù)摱词苻q論也。并且他們都是草草地由議事機(jī)關(guān)底命令或決議處理。在重大事件上，不如先一日提出其事而直至次日始討論之為愈;“黑夜帶來良言”。在英，蘇合并問題議事會(huì)上就是如此做的：那是個(gè)慎重有序的會(huì)議機(jī)關(guān)。我主張應(yīng)有一定的日期專議請(qǐng)?jiān)钢?因?yàn)檫@種辦法既可以使請(qǐng)?jiān)刚邔?duì)于他們底請(qǐng)求能受注意的一事較有把握，又可以使會(huì)議機(jī)關(guān)有工夫來討論國(guó)家之事，如此乃可以辦理當(dāng)前的急務(wù)也。在選任委員會(huì)，為總議事機(jī)關(guān)預(yù)備一切的時(shí)候，任用那些無成見的人們比任用正反兩面成見甚深的人，而造成一種均衡中立之勢(shì)的辦法好。我也贊成永久委員會(huì)之制;例如關(guān)于貿(mào)易的，關(guān)于財(cái)政的，關(guān)于軍事的，關(guān)于訴訟的，以及關(guān)于某項(xiàng)特別事務(wù)的皆是也;因?yàn)槿粲性S多特殊的小議事機(jī)關(guān)而只有一個(gè)國(guó)家的議事機(jī)關(guān)(如在西班牙就是這樣)，那他們就實(shí)際上等于永久委員會(huì)，不過它們底權(quán)大些罷了。凡是由他們底特殊職業(yè)而對(duì)于議事機(jī)關(guān)有所報(bào)告或陳述的人們(如律師，海員，鑄錢者等)應(yīng)當(dāng)先到各委員會(huì)報(bào)告，然后，看時(shí)機(jī)之宜否，再到議事機(jī)關(guān)面前。

　　And let them not come in multitudes, or in a tribunitious manner; for that is to clamour counsels, not to inform them. A long table, and a square table, or seats about the walls, seem things of form, but are things of substance; for at a long table, a few at the upper end, in effect, sway all the business; but in the other form, there is more use of the counsellors\' opinions, that sit lower.

　　并且他們不可成群而來，或者帶一種傲慢不遜的態(tài)度;因?yàn)槟菢泳褪菍?duì)議事機(jī)關(guān)咆哮示威，而不是有所陳述了。一條長(zhǎng)桌或是一張方桌或是依墻排列座位這都好象是形式上的事情而其實(shí)是實(shí)體的事情;因?yàn)樵谝粭l長(zhǎng)桌之旁，在上端坐的少數(shù)人就可以實(shí)際上指揮一切;但是在別的坐法中，那坐在下位的議事人底意見就可以多受采納了。

　　A king, when he presides in counsel, let him beware how he opens his own inclination too much, in that which he propounded!: for else counsellors will but take the wind of him; and instead of giving free counsel, sing him a song of placebo.

　　一位君主，當(dāng)他主席會(huì)議的時(shí)候，應(yīng)當(dāng)注意，不可在他底言辭中過于泄露自己底意向;否則那些議事官就要看他底風(fēng)轉(zhuǎn)舵，不拿自由自主的意見給他，而要給他唱一曲“吾將愉悅我主”的歌了。

　　培根經(jīng)典哲理散文：論游歷

　　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.

　　游歷在年輕人是教育底一部分;在年長(zhǎng)的人是經(jīng)驗(yàn)底一部分。還未學(xué)會(huì)一點(diǎn)某國(guó)底語言而即往某國(guó)游歷者可說是去上學(xué)，而不是去游歷。少年人應(yīng)當(dāng)隨著導(dǎo)師或帶著可靠的從者去游歷，愚亦贊成;只要那導(dǎo)師或從者是一個(gè)懂得所去的國(guó)中底語言，并且曾經(jīng)到過那里的就是了;因?yàn)槿绱怂涂梢愿嬖V那同去的少年在所去的那個(gè)國(guó)家里何者當(dāng)看，何人當(dāng)識(shí)，并有何種的閱歷訓(xùn)練可得也。

　　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 obscured, 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, specially when they give audience to ambassadors: the courts of justice, while they sit and hear causes; and so of consistories ecclesiastics: the churches, and monasteries, with the monuments which are therein extant: the walls and fortifications of cities and towns; and so the havens and harbours: 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: bourses; 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 enquiry. As for triumphs; masques; 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.

　　如不然者，少年人去到外國(guó)將如鷹隼之戴著頭巾，不會(huì)怎樣往外面看也。在航海的時(shí)候，除了天和海以外，別無什么可看的，然而人們卻常寫日記;在陸地上旅行的時(shí)候，可觀察者甚多，而人們卻常省略寫日記之舉;好象偶見的事物比專心去觀察的事物反倒較為值得記載似的，這是很奇怪的。所以日記是應(yīng)當(dāng)記的。在游歷中應(yīng)當(dāng)觀覽考察的事物是：君主底朝廷，尤其是當(dāng)他們接見外國(guó)使臣的時(shí)候;法庭，當(dāng)他們開庭問案的時(shí)候;還有宗教法院;教堂及僧院，和其中遺留的紀(jì)念品;城市底墻垣與堡壘;商埠與港灣;古物與遺跡;圖書館;學(xué)院，辯論會(huì)，演講，(如果有的話);航業(yè)與海軍;大城附近的壯麗的建筑與花園，武庫;兵工廠;國(guó)家倉庫;交易所;堆棧;馬術(shù)訓(xùn)練;劍術(shù);軍操，以及此類的事物;上流人士所去的戲院;珠玉衣服之珍藏;木器與珍玩;并且，最后，任何當(dāng)?shù)刂档糜洃浀氖挛?。關(guān)于這一切那做導(dǎo)師或仆人的人們是應(yīng)當(dāng)仔細(xì)訪問的;至于那些盛典、宮劇、宴會(huì)、婚禮、出殯、殺人以及類此的景象，是無須乎令人記憶的;然而也不可把它們忽略了。

　　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 enquiry. 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 mere 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 favour in those things he desireth to see or know.

　　如果你要一個(gè)年輕人把他底游歷限于一個(gè)小的地域，并且要他在短時(shí)間內(nèi)得到許多知識(shí)的話，他就一定非如此做不可。第一，如上所述，在他去的以前他一定要稍會(huì)所去的國(guó)中底語言。又如上述，他也得有一個(gè)熟習(xí)那個(gè)國(guó)家底情形的仆從或?qū)?。他也得隨身帶上些描述他所要去的國(guó)家的地圖或書籍;這些書籍對(duì)于他底訪問觀察將為一種良好的引導(dǎo)。他也應(yīng)當(dāng)記日記。他在一個(gè)城或鎮(zhèn)中不可住的過久;他居留期間之長(zhǎng)短應(yīng)當(dāng)合乎那地方底價(jià)值，但是不可過長(zhǎng)。不但如此，當(dāng)他住在一個(gè)城市中的時(shí)候，他應(yīng)當(dāng)把住所由城市底一端或一部分遷移到另外的一端或一部分;這樣就大可以吸引許多相識(shí)了。他應(yīng)當(dāng)和他底本國(guó)人分開，不要常常來往，并且在那可以遇見所在國(guó)中底上流人士的地方吃飯。在他從一處遷往別處的時(shí)候，他應(yīng)當(dāng)設(shè)法得到介紹，可以往見所去的地方底名人，為的是這人可以在他所想見到或了解的事物上替他幫忙。

　　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 imminent persons, in all kinds, which are of great fame abroad; that he may be able to tell, how the life agreeth with the same. For quarrels, they are with care and discretion to be avoided: they are, commonly, for mistresses; healths; place; and words.

　　如此他就可以縮短他底游歷底期間而同時(shí)獲得不少的益處了。至于說到在游歷中應(yīng)當(dāng)尋求的友誼，那最有益處的就是和各國(guó)使節(jié)底書記或私人秘書的交際，如此，一個(gè)人雖在一國(guó)中游歷卻可以吸收關(guān)于許多國(guó)家的知識(shí)也。這個(gè)游歷的人也應(yīng)當(dāng)去見各界中在國(guó)外有大名的名流或巨子;為的是也許他可以看出來這些人底真正為人與他們底聲名有多少相符之處。至于爭(zhēng)斗，那是務(wù)須謹(jǐn)慎避免的。爭(zhēng)斗底原因普通多是為情人、飲祝、座次以及言語的。

　　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 in his apparel, or gesture: and in his discourse, let him be rather advised in his answers, then forwards 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 mat he hath learned abroad, into the customs of his own country.

　　一個(gè)人并且應(yīng)當(dāng)注意如何與善怒喜爭(zhēng)之人交往;因?yàn)檫@些人是會(huì)把他卷入他們自己底爭(zhēng)斗中的。一個(gè)旅行者回到本國(guó)之后，不可把曾經(jīng)游歷的國(guó)家完全置之腦后，而應(yīng)當(dāng)與他所結(jié)交的最有價(jià)值的異國(guó)朋友繼續(xù)通信。再者，他底游歷頂好是在他底談話中出現(xiàn)而不要在他底服裝和舉止中出現(xiàn);而在他底談話中他也頂好是審慎答問而不要爭(zhēng)先敘述他底?歷;他并且應(yīng)當(dāng)讓人家看他并不是以外國(guó)底習(xí)慣來替代本國(guó)底習(xí)慣，而僅僅是把他從國(guó)外學(xué)來的某種最好的事物移植入本國(guó)底風(fēng)習(xí)中而已。