LIBRARY
職膽 £D
Digitized by the Internet Archive
in 2011
University of Toronto
BY THE SAME AUTHOR
A GUIDE TO
WENLI STYLES AND CHINESE IDEALS
(CHINESE AND ENGLISH TEXT)
ESSAYS, EDICTS, PROCLAMATIONS, MEMORIALS,
LETTERS, DOCUMENTS, INSCRIPTIONS,
COMMERCIAL PAPERS
Primarily this work is intended for students of Wenli. The
selections are tendered in the belief that they offer a help towards
further progress in Chinese Literature. Notes on Grammar and
Construction have been added to elucidate, where possible, diffi-
culties and obscurities. A not her object which the author had hi
view, was to exhibit to English Readers the Great Thoughts of
the Chinese people 、 both past and present. From Author's
Preface.
This is a most excellent compilation of choice Chinese literary
documents, with translations and with valuable notes. National
Review.
Mr. Morgan in his excellent translation of these ancient
and modern essays has disclosed the miud of the Chinese
We would invite special attention to that gem of literature,
"What a Child ought to Know." R.AS. Journal.
One might reach far to find a more admirable collection of
literary excerpts, as a basis for enjoyable study. Dr, John
Wherry in The Recorder.
500 pages, 6x9 inches, bound in cloth blocked in gold on back and side
PRICE $5.00
NEW TERMS AND EXPRESSIONS
Section 1. Terms and Expressions alphabetically arranged
according to the Chinese sounds, with translation. Section 2.
Terms grouped under final terms, as 主義， 學， 家， 派. Such an
arrangement besides giving a bird's eye view of terms having a
similar ending, will euable the student the more easily to study
the method of constructing new terms, and help him to under-
stand the facility with which new ideas find expression. It will
further aid him to study the growth of Chinese historically, and
to compare the development of this with other languages. Sec-
tion 3. English words alphabetically arranged with page refer-
ences.
" Mr. Morgan's excellent little dictionary. No one will
purchase and use this booklet without a feeling akin to gratitude
to Mr. Morgan. He has indeed supplied a ' felt want. ' ，， Rev.
G. G. Warren.
Size 3x6 inches, 350 pp., full limp doth blocked
PRICE $1.25
Shanghai: C. L. S. Depot.
i
THE CHINESE SPEAKER
夕 -
READINGS
IN MODERN MANDARIN
BY
EVAN MORGAN
PARTS 工一工 I
SHANGHAI
CHRISTIAN LITERATUEE SOCIETY
AND
KELLY AND AVALSH, LTD.
1916
LIBRARY
KNOX COLLEQfc
TOftG^TO
Pi
？ .I- /
of ISapttst ilisstonanj Bacxtt^ Konlioit
toljo Ij 謝 trttt sifamn utx unfailing tnt^rpfit
in tly? lansuag? aub people of QHjitta,
tljtH uinrk ia t«srxibrb
INTRODUCTION
^loderu ^landarin implies amongst other things the introduction of new ideas
demanding new words : suggests a more varied and complex world, and, therefore,
possibly, a more involved thought. Of the new terms some have been recovered from
old times, some have been recently coined .
The author has for many years watched the native press for good Mandarin ：
and he has been able to make a large compilation, from wliich the passages in this
work have been selected. The pieces, for the most part, carry their own date and
history.
The work is intended to supply students, who have spent, at least, n year
on some elementary, and progressive text book, with a more advanced course
of study. Text-books, made up of sundry sentences, lose their value after one year's
study. Some more connected prose is wanted after that preliminary study. The
author feels there is a need for such a book as the one offered now. Connected
readings afford more interest, and, give a more comprehensive view of the language
to the reader. Whilst choice and detached sentences are useful in the preliminary
stages, yet it is wearisome and useless to continue too long in such a method . The
consecutive steps in an argument, the continuous march of thought in connected
sentences, are a fertile way of training the mind, and creating a comprehensive impres-
sion of the power and flexibility of a language. These are as necessary as a good
vocabulaiy to the Chinese Speaker.
The passages selected represent a style of Mandarin that would be spoken
between well educated scholars. Some may find parts of it a bit high for ordinary
work. But in that case, it is only needed to add a few words, here and there,
to make the sentences more plain and clear. In any case, new terms will not be
readily understood , except by those who are accustomed to them. Of course many
new terms are really old, like ch'i tao 祈禱 which though it is as old as the hills, yet
has a new significance in modern use. The words not only bring up classical ideas
today, but cluster round the Christian Church.
11
INTRODUCTION
Primarily these passages have been selected for the Mandarin : but indirectly
the subject matter too lias been kept in view. The subjects are all up to date
dealing with what is vital and pressing in life. These cannot but be of great
interest to the enquiring student. Thus there will be found in these pages many
views of 】ife in its various aspects, many phases of thought, and traditional ideas
that cannot fail to strike the reader as unique and original.
The author has no doubt tliat many mistakes lie crouching in various corners.
Some errors remain through inadvertence, some through pure ignorance: and one
may seek shelter under the great name of Dr. Johnson, who when asked by a lady, how
lie came to explain the 、vord pastern as meaning the knee of a horse, replied at once
' ' pure ignorance, Madam ！"
Some suggestions on the general question of translation may be profitably
introduced at this point.
The Chinese have been accustomed to pack their complicated thoughts into
"Wen li ； ― and the ordinary, simple, every day idea into the colloquial. There is a
tendency now to express the more complex ideas in the colloquial form as will
be seen in this volume. Hence the sentences sometimes are, or seem to be longer,
and more involved, tlian those of earlier days. This constitutes an added difficulty in
translation.
The order of words in a new language sometimes are confusing to the student.
The inverted order is not peculiar to Chinese. It is so in every language, even
the most closely allied languages. And the order in Chinese does not differ more,
from the order in English, than do other languages differ from it, in this respect.
"Why there should be this different order, it is difficult to say. Some attribute it to
food, habits and climate. The elements of psychology too 】my have been a deter-
mining influence. In any case the origin and causes for these differences lie in the
lap of history. But it is an interesting study, and well worthy of the student's
attention and thought. Generally speaking in studying Chinese we are dealing with
a primitive speech, and the order of words often remain as tliey were impressed on
the mind, and vision of primitive people. It is evident that national temperament
will also have had much to do in determining the form and order of speech.
Should the different order, or, multiplicity of words, or, the complexity of
the sentence cause any difficulty, the sentence or passage should be read over once
or twice to get the rhythm and familiarity with the character. This will help to
clarify the words, and give each its proper place. In any case, a preliminary reading
of the whole piece is advisable before beginning the work of translation.
It should be remembered that little words, such as ― called usually, empty wordsy
really fill a definite place in composition. They should be looked upon as forming a
IKTRODUCTION
iii
part in the structure of the sentence, and in analysis it should be asked wliat
function they fulfil. Some are connectives ； some are prepositions ； some are inter-
rogatives ； some may indicate mood or tense; and some may fill the function cor-
responding to the prefix, or suffix in English, and so on. A list of many of these
words has been added in Part IV.
Sometimes the Chinese dispense with connectives where they would be used in
English and vice versa . Keep this in rnind and make a note of such sentences.
It is not alwa}Ts easy to determine where to place the full stop and break
up sentences. But initial or terminal words, or the meaning, or the general idea
should generally help to determine this. And so, in translating, it is well to pick
out first the main clause, and then the subject and main verb ； subsidinry -words
and clauses after. Sometimes too it is a help to write down a literal translation of
each word.
No word should be approached with the preconceived idea that it means only
what you have been accustomed to think it means. Approacli words always with an
open mind. For it often is a cause of difficulty that the student endeavours to
insert into a word he meets with, in a new connection, a meaning be 1ms been
used to, but which will not fit that word in this particular passage. To take a very
simple example the beginner is told that 是 is a verb and means is: but sometimes
this preconceived knowledge of it does not fit in, and so difficulty arises. Sh iit of
course means many things. It is a verb: a demonstrative adjective : a pronoun : and
so on. Again ― 般人 and 與人 一 般 i pan has different meanings in these two
phrases. Therefore the same words should not be translated by the same Eugli. 、： i
word in every case. They contain shades of meanings that demand different words in
English.
When the subject comes before the predicate it will be generally found the
mood is indicative : but when subject is not stated it is participial, conditional etc. For
Ex: — 他有了 He has it: 有了 Being, when, if.
Many other suggestions will be found in the Annotations and other parts of
the book.
It was intended to insert an outline of grammar in this work, but that grew
to such dimensions that it had to be abandoned as an integral part of this book.
The author has to thank Rev. H. K. AVilliarason, B. D. for his valuable
additions to the notes in Chapter VIII ： Miss Thomas, Shantung, for additions and
suggestions to the annotations in Chapter I， in addition to her work on the analysis :
as well as other friends. He is also much indebted to Dr. Mateer's Mandarin Lessons.
CONTENTS
PART L
Chapter I. The Commonwealth
Tace
People avho do not act had better not
cry i lcve my country 3
An enquiry ixto the results of the
treaty concludld between japan axd
each of the three countries, england,
Russia, France 7
a disquisition on patriotism 15
Public Spikit 23
Liu Kuei I ADiioxisHES Sun Wex axd
Huang Hsin 35
True citizens 39
A speech by Ma. Sun Chung Sitax at
a reception' 43
The new method op official purchase
in the Democracy 47
The view of Sung CHUN<i Shak on the
Page
Presidency 49
10. President Yuax discusses National
Affairs 51
11. Self -protection 51
12. Sovereign rights lost long ago 53
13. Has China lost its independent char-
acter ？ 53
14, Sovereign powers canxct again be
pared away 55
15, Japan's attempt to seal our lips 55
16, Japan's Ultimatum 55
17, Armaments are the bulwarks of
PKACE 61
IS. The request of the advisory council
FOR REGULATIONS TO PUNISH THE ENEMIES
OF THE STATE 67
Chapter II.
A GREAT ADDRESS AT THE ChEKIAXG
Educational Convention 73
Home training is the basis of school
education 77
a word to the scholars* relatives. ••• so
The education of women in Japan. ... S7
Levy a tax on foot-binding to estab-
lish FEMALE EDUCATION 91
Education
6. Open Air Schools 97
7. Admonition to the students in Japan
by the Board op Education 101
8. A day's work in a childhen's school. 〗07
9. ax example to every province ill
10. iiuxan desires compulsory education. ill
11. The touring guild of the Tsung Shexg
Primary School 113
CONTENTS
Chapter III.
Page
a talk ox filial service, the most
important duty of max 115
A DISCOURSE ON THE ReNOVATIOX OF
Society 119
A TALK OX THE CUSTOMS OF ShENSI... 127
Social Reform
Page
4. Stupid people fail to appreciate the
strixgexcy of the opium psohibitiox... 137
5. The Mid-autumn Festival 141
6. a speech at the spring meeting of
the axti-footbixdino society 145
Chapter IV. Morality and Religion
a talk on morality at a meeting of
the Confucian Church 149
Classification of Keligioxs 155
3. The inspiring thought of Christmas.
4. a talk ox the importance op moral-
ITY 163
Chapter V.
a comparison of the burdens borne by
Chinese axd Western people 167
a discourse on the advantages accru-
ixg fro it Agriculture and Forestry. ... 】n
It is the natural duty of the people
to support home products 177
a talk concerning the kespoksibilities
and hopes of the goveskment's advo-
ECONOMICS
cacy of national products 1s1
5. Financial indepexdexcy cf Maxchuria
totally lost 183
b. Houses have to be sold to make up
THE MILITARY TRIBUTE 185
7. Is IT POSSIBLE FOR CHIXA TO ESCAPE
EXTIXCTIOX ？ 185
Chapter VI.
The object of producing the Yen Shuo
newspaper 189
Women* teachers expound newspafeks. 191
The Public Press
3. a popular paper will open up mongolia
and Thibet 193
4. The energy of a Christian Pastor ix
opening a branch lecture hall 193
Chapter Y】I. Naval and Military Affaiks
Military men should learn Napoleon's
gamble 195
The question of the withdrawal of
troops from shantung 195
The new method of recokxoitrixg in
THE ARMV 107
4. The tsaining of an aerial corps 199
5. a foreigner criticises the chinese
Army axd Navy 199
(>. a voluntary contribution of two hun-
dred thousand dollars for military
purposes 201
Chatter VIII. Edicts
The civil service
Floods and droughts
Benefactions
203 4. The Budget 211
205
201)
205 5. Tithing wabd and police 213
CONTENTS
iii
Chapter IX, Administrative and judicial
Page
The distressing condition of the Kiang-
su Judiciary 217
Page
2. Concerning the prospect op policing in
San Yuan Hsien 221
PART II*
Untranslated Passages
The Will of the People
22G
have a General Kxowledge of Law. ...
246
2.
Americans and Chinese. 一 A Compari-
10.
The Hague Peace Convention'
247
son
227
11.
Superstition
248
3.
A Lamentation
230
12.
General Knowledge
249
4.
Patriotic News
238
】3.
The inspiring thought of Christmas...
250
5.
Social Education the Urgent Factor
in the Saving of the Country
239
14.
The fate of China
250
6.
The Letter op Chih Yuan, Abbot, to
15.
IXTER-COMMUNICATIONS
251
Yuan Shih Ka'i
241
16.
Popular exposition of the Sacred
7.
The Harm of Cigarette Smoking
243
Edict
251
8.
The Sacred Edict ox Friendship ―
17.
China should establish Industrial
Friendly Intercourse
245
Schools for girls widely
252
9.
The People of the Republic should
18.
The last will of Peter the Great...
252
PART III,
Annotations and Vocabulary
Annotations 25S Vocabulary 302
PART IV.
Philological
Analysis and Parsing 352
Dissertation on the Character 361
(A) Etymological Analysis 3G1
(B) Matertal Analysis. 373
Matters
Tables of Adverbs, Connectives 3S2
Chapter 1. Adverbs 382
2. Connectives 3S6
3. Interjection's 389
4. Final Particles 390
Glossary of Words 392
I
ADDENDA AND ERRATA
ii
(Introduction) line 37 Eliminate such as
17
Line
4
For
treatment whether read
treatment to see whether
19
14
yon will say ，，
will you say
21
32
there is no help ，，
is there no help= (A question im-
plying a negative)
o7
,，
1
possible be ，，
be possible
47
After abolished ，，
before the Restoration
47
V
t or
so how can ojjice "
be inifchased
therefore ojjict cannot be purchased
47
9
"
does not ，，
does it not
47
12
，，
Tk&re are thing... ，，
others
Even I did not understand the
reasons at first, but I found them
out on enquiry
49
19
， ,
Will
would
51
25
Absorb Manchuria ，，
alone,
on any account absorb Manclmria
51
26
Joint responsibility ，，
This is not different from partition
53
17
) ，
Morals will daily "
deteriorate,
And morals deteriorate daily.
99
29
, ，
everywhere ， ,
anywhere
105
to be able ，，
be able
139
24
withou ，，
without
143
7
here , ,
there
262
2
proceding "
proceeding
263
124
y ，
Neng ko ，,
Neng kou
274
Shih si "
shih ti
275
23
Qualifing , ，
qualifying
277
8
Two
too
278
9
， >
Goes "
go
286
Paper
2.
Insert 3 before 這都
7 before 不 是一个
4 before 不過 : 5 before 傳受 :
11
ADDENDA AND ERRATA
Page 286 Paper 2. For
287 Note
306 Line
315 ,，
317 "
318 ，，
320 ，，
321 ，，
329 ,,
332 ,，
392 ，，
395 ，，
22 Sentence
30 "
36 ，，
50 Heading
162 ，，
184 ，，
216 ,,
，，
3 read
5
6
7
Shih fen tso ，，
25 " Two many things to; "
2a ，， So ，，
la Add Break up the home
6a 駭 colloquially ，，
5b For Vanity, fair ， ，
11a " Goods train ，，
16b ，， Part ，，
28b ，, Dig nasty ,,
5b " Priviledge "
11a ，， The Society ,,
3a ，， instraiisitive ,，
34b " inorder "
90 ，， 損 ，，
94 ,， 昵 ，，
17 ，， 不疑心 ，，
,， 坦 ，，
8 ，， 尊敬 ，，
8 " 走 ，，
67 ，， 最人駭 ，，
8.
11.
13.
14.
Shih fen. Tso
too many things to
to
Hai
Vanity fair
Goods van
Depart
Dynasty
Privilege
This Society
00
^1
r
人
i of. But,
•m 捐 呢疑担 尊了最
PKRT I
TEXT HND TRHNSLHTION
SUBDIVISION OF LABOUR REQUIRMS THAT INTERXATIOXAT.
AGENTS SHOULD DEVOTE THEMSELVES FIRST TO LANGUAGES —
THEIR MEANS OF OPERATION,— AND NEXT TO THE STVDY OF MAX,
AS AN INDIVIDUAL AXD IX COMMUN'ITIKS.
T. T. MEADOWS
A KEW CHINESE LANGUAGE OF VASTLY GREATER CAPACITY
THAN THE OLD IS COMING INTO USE THROUGH THE CURRENCY OF
NEWSPAPERS, THE INFLUENCE OF WHICH IS PERHAPS THE
GREATEST OUTWARD FORCE IN CHINA TO-DAY, AND IN SPITE OF
POLICE SURVEILLANCE TENDS TO INCREASE.
A. H. SMITH, D.D.
人 家有欺 侮我的 就 要想個 法兒去
報復他 人 家有計 算我的 就要想
個 法兒去 抵住他 總 得把自 己的力
量 盡到了 纔 算是幹 了愛國 的實事
CHAPTER I
THE COMMONWEALTH
1. I'EOPLE WHO DO NOT ACT HAD BETTER NOT CRY I LOVE MY COUNTRY.
BY FEATHKRS
When others with contempt treat me
I must devise a plan to requite them
When others would prey on me
I must devise a plan for thwarting them
Using all one's strength alone
Can practical love of country be shown.
The whole wide world, whether it be continent or country or world or
individuals, is busy with its occupations the livelong day, regardless of trouble, and after
all what is it for ？ One word, love, describes it. According to the interpretation of
the word love, the dictionary says it springs from jen humanity. It stands for the
cognate characters, affection, grace, kindness, mercy. It also stands for disposition
to joy (or love of pleasure) , as well as admiration ； again it stands for concupiscence.
Meius says in the supplement, as to love, it is the extreme of the affections. That
which men cannot be lacking in for a day, or be short of for a moment is love. There
is constant expenditure of nerve and bone and of brain : now in rejoicing, now in
chafing, now in grief, now in laughter. The thousand forms and myriad phases we
undergo, the strange and the fantastic, are nothing other than the impulses of love. If
there is an absence of the feeling of love for a day, for the day there is no pleasure. If
there is a temporary absence of love, for the time we do not live. A philosopher has
said, ' Love is the mother of hope.' If there be no love, how can there be hope?
In talking of the word love, there are various exegeses of its meaning. There is
disinterested love, and egotistic love : there is altruistic love, and selfish love :
there is true love, and illicit love. In a word, given a human being, there is not
one without the feelings of love. When love operates in great things, in public
matters, and in legitimate matters, races and tribes will become strong and prosperous,
and happiness will increase and grow. When love operates in a self-indulgent sphere,
or in a selfish spirit, or in illicit ways, the body will be brought to decay, the reputation
will be tarnished, and calamities will soon overtake one.
上就 要到了 .
n 小 愛私愛 邪愛不 過自私 自利只 知道自 已不知 道大家 "這 種爱情 害處很 大今天
也不 能細說 U 如今先 說這個 大愛公 愛正愛 "這 三愛 要愛到 極處性 命要不 愛惜財
產要 不顧全 因爲有 一 種 物件比 性命還 重比財 產還高 "能愛 這種物 件性命 纔可以
長存財 產纔可 以長保 ^究 竟這 種物 件是什 麽呢就 是國家 兩個字
^ 自從 開通以 來愛國 兩個字 喧嚷的 震人耳 鼓報紙 上也常 常登宣 講員也 常常講 "
一 現在 又來說 着也覺 得俗厭 雖然俗 厭可不 能不說 "竟 說可 又不行 "總 得作 點兒愛
一 國的 實事那 饞行呢 "你 想今 天說愛 國明天 說愛國 說倒說 得好聽 却沒有 一 點愛國
的實事 做出來 那有什 麽用呢 "現 在中 國已經 到了很 危險的 時候就 是諸位 的性命
和財 產到了 很危險 的時侯 "所 以諸位 要愛自 已的性 命和財 產先得 要愛國 ：全說
可不行 "要赶 赶緊緊 做點愛 國的實 事纔行 "西 儒有 句話國 家者國 民之公 父公母
也 "國 家和 國民恩 深義重 "自 祖先 到我本 身生在 這兒吃 在這兒 "休 戚相 關萬年
不散 ^ 旣生在 這個國 裏愛國 這件事 就是應 盡的天 職法定 的義務 "不 幸生 在斐洲
一野 蠻的地 方頭痛 身熱的 部落也 應當保 護愛惜 何况我 們生在 中國氣 候是淸 和土地
一 是膏 腴開化 比人早 1 § 比人 大人 民比人 多物產 比人厚 "全 球各國 沒有比 得過的
^ 我們 徼幸生 在這塊 土地上 就是極 大的光 榮極大 的福氣 "有 這們 好的國 家要不
一 知道保 護愛惜 豈不是 一 件 怪事麽
THE CHINESE SPEAK EE
5
Egotistic love, selfish love, illicit love seek only private ends and private gain ；
they on】y know the self, and not the public. The injury done by this kind of love is
very great, and cannot be outlined in detail now. To-day let us treat of disinterested
love, public love, true love. These three loves imply love operating to the very
utmost, regardless of life and wealth ； for the reason that there is a certain object still
more precious than life, and more exalted than riches. Ability to love this object, will
ensure immortality of life, and perpetuity of wealth. What then can this something
be? It is comprehended in two words, The State.
Ever since the opening of intercourse between East and West the acclamation of
these words, love of country , has reverberated on the drum of the ear; newspapers
constantly contain them, and preachers often and often expound them. Once more as
we come again to speak of it, we remember that you are surfeited with it; still I
can't but speak of it, tliough you are surfeited with it. But simply to speak is not
enough. To take a little part in practical patriotism alone will do. Just consider what
good can there be in speaking to-day of patriotism, and also to-morrow, and speaking so
that people are delighted, but without doing the least thing practically for patriotism.
To-day China has already reached its most critical times, which means that the lives and
property of you gentlemen have come to points of great danger. Therefore you gentle-
men must first love country if you want to love (effectively) your lives and property.
But empty talk is useless. "What is wanted is that something practical be done for
patriotism and that quickly. There is a sentence of a Western scholar : ' The State is
the public father and the public mother of the people.' The State and the People ！
What deep affection, what profound meaning the words suggest ！ From my ancestors
down to me, we were all born here, have eaten here. Joy and sorrow have intermingled
here, and in ten thousand years they cannot fade. Since I was born in this country,
the matter of patriotism is a natural duty which ought to be discharged, and an
obligation enjoined by law. They 、vho are unlucky enough to be born in the savage
regions of Africa, or amongst the aborigines where headaches and fevers rage, have also
to maintain it and cherish it; how much more should we who are born in China,
where the air is pure and cordial, and where the earth is fertile. Our civilization is
earlier than that of others ； we have territories wider than other nations; our population
is more numerous ； and our products more abundant than those of other people. In
the wide hemispheres, of all countries there is not one comparable to it. That we
luckily were born in this bit of land is a matter of supremest glory, of the greatest
happiness. Possessing then this so goodly a country would it not be passing strange
were we not to know how to protect and cherish it?
Some one may say, where shall we begin to love such a great country? If I
want to love it, how shall I go about it? Allow me to tell you, it is not a difficult
一 " 有 人說了 那們大 的國家 從那兒 愛起呢 "就 是要愛 怎麼個 入手呢 "吿訴 諸位說
當眞 要愛國 也不是 一 回難事 "對 外說 起來人 家有欺 侮我的 就要想 個法兒 去報復
他 "人家 有計算 我的就 要想個 法兒去 抵住他 "至於 對內只 要是和 國家有 益的事
倩 無論在 農工商 政學軍 警等界 上總得 把自已 的力量 盡到了 纔算無 愧我心 5 這都
叫 作愛國 的實事 "這 種話剛 聽到似 乎是老 生常談 "吿 訴諸 位說人 人要把 老生常
一 談做 到我中 華民國 自然就 富強了
(二) 論 日本及 英俄法 三國訂 立協約 之關係
1 現在這 幾個月 日本與 英國俄 國法國 互相立 了協約 商議怎 麽檨處 置中國 略明白
的人總 曉得這 樣的協 約直是 瓜分我 們中國 的根子 2 我們中 國的國 民還是 昏昏沉
沉不 覺疼痛 不覺癢 3 這樣 的情形 實在危 險得很 * 如 今日本 與法國 所立的 約已經
一 傳佈 出來了 5 日 本與俄 國所立 的約並 英國與 俄國所 立的約 雖然還 不曾出 來也快
颇 § 了 e 但把這 日本和 法國所 立的約 看起來 就可以 預知他 們立的 約主意 並可推
算 到將來 立約的 還不只 這幾國 ？現 在我要 把這件 事的根 由說一 說 請先說 個比方
大家 細細想 一 想 8 我們 中圃現 在的情 形好像 一 隻大 船飄在 大洋中 間上面 裝了無
數 的寶箱 9 大船裏 的人都 一個 一個的 S S 不 曉得別 的船裏 的人早 早把這 船裏的
一 東西看 在眼睛 裏計算 得淸淸 楚楚某 一 隻箱 子是應 該給某 甲的某 一 隻箱子 是應該
TEE CHINESE SPEAKER
7
matter to love one's country when one is truly desirous of doing so. Let me begin by
speaking of it in regard to the external world. If a foreigner insults me I must think
of a way of retaliation. If others think to prey on me I must find a way to withstand
them . And as to my attitude towards internal affairs ； it only needs in any matter of
utility the government may have, whether concerning trade, agriculture, industries,
politics, education, military, police and such like, that I should exert my utmost
strength (in co-operating) ； nothing less should satisfy ray conscience. This is what is
meant by doing practical things for love of country.
You will be saying after hearing this talk, it looks much like the talk of a tyro. I
tell you all, gentlemen , if every one were to carry into action what the tyro says, our
China, the Republic, would naturally become prosperous and strong. •
2. AN ENQUIRY INTO THE RESULTS OF THE TREATY CONCLUDED BETWEEN
JAPAN AND EACH OF THE THREE COUNTRIES, ENGLAND, RUSSIA, FRANCE.
Within the last few months, Japan has concluded a treaty between herself and
England and Russia and France, and they have been discussing how to dispose of
China. A fairly intelligent man must apprehend that in a treaty of this nature, the
division of China lies, without doubt, at the root of the whole matter. The people of
China are still dull in lethargy without any consciousness of pain, without a sense of
tickling. Tlie prospect truly is critical in the highest degree.
Now the treaty which Japan has concluded with France has already been made
public. The treaties which Japan has made with Russia, and England with Russia,
though they have not yet appeared, are on the eve of completion. But a view of the
treaty made between Japan and France will give a forecast of the principles of these
others. Moreover it will be possible to conjecture tlie treaties that shall be made, not
only with these countries (but with others as well) .
I want to speak on the rationale of this matter, but allow me first to tell you
a little parable. Please consider it well, all of you. The condition of China at present
may be likened to a big ship floating on the main ； numberless boxes of precious things
are loaded in the boat. The .people of the big ship are all asleep, and unaware that the
crew of another ship early made a note of the cargo of their boat, and mentally decided
most distinctly that this particular box must be given to a certain Chia, that box
must be given to a certain Yi， and this other and that other box to so-and-so; but for
醒了 n 所 以大家 纔彼此 商量立 一 個協約 "這個 S i 叫做 甚麽保 全和平 1 1 秩序
^ 其 實所整 頓的就 是叫這 一 船 的人都 安安睡 着所保 全的就 是叫大 家都認 定各人
的東 西平平 和和把 他分了 "那裏 知道那 一 船 的人睡 着的還 是昏昏 睡着醒 來的也
沒 有法子 還有那 半醒半 睡的在 睡夢裏 聽見有 人整頓 並保護 便覺得 從此可 以太平
無事 "你想 一 想 他們若 不貪這 一 船的 東西若 不想分 就該當 不管事 爲甚麽 不怕煩
要出來 保護呢 W 所 以那個 保護就 是和平 的瓜分 〃各 圃現在 立約的 原故也 就是因
爲這個 "諸 位不 信請看 十年以 前中國 東洋打 仗以後 各國對 於中國 是甚麽 主義這
十年 裏各國 要求利 權是甚 麽樣子 各圃前 進勢力 圈是甚 麼樣子 再把這 個協約 一 看
就可 以明白 各國的 意思是 怎樣了 "我 們中圃 現在的 情形實 在危險 "中圃 腐敗的
情 形從與 東洋打 仗以後 纔發現 出來瓜 分的說 法就從 這個時 候起頭 "那時 雖然不
曾 指定界 限如新 疆並蒙 古満洲 一 帶則 歸俄國 勢力圈 裏長江 一 帶地 方則歸 於英國
勢 力圈裏 雲南廣 東廣西 則歸於 法國勢 力圈裏 山東直 隸則歸 於德國 勢力圈 裏福建
浙江則 歸於日 本勢力 圈裏已 經約略 定歸了 - 所以俄 國租旅 順地方 英國租 威海衞
地 方德國 租膠州 地方法 國租廣 州灣地 方他們 都爭先 惟恐怕 落後要 把自已 的地歩
佔定了 "更有 開礦並 築鐡路 等許多 要求更 是大衆 曉得的 "總 而言 之各國 都是熱
TEE CEIXESE SPEAKER
0
the time being they did not as yet begin the work of division, because they feared that
an uneven divisiou of booty might cause them to wrangle amongst themselves. Just
at tlie juncture when tliey were all in a fix, wishing to divide the precious boxes, and
being on the point of wrangling, neither of which was done because the people of the
other ship were waked up. Thereupon these therefore discussed between themselves
the making -of a treaty. "What may this act of the ' preservation of peace,' ' the
maintenance of order ' be termed ？ Truly that which is maintained, is the lulling to
sleep of the people of the one ship ； that which is guaranteed is the request that every
one shall fix on his own things, and prepare to divide these things peaceably. What
about those people in the other ship, those who were sleeping are still deep in sleep;
those who are awake are without any plans ； and as to those who are half awake and
half asleep, they have heard in their dream that there are men who are maintaining
affairs and giving protection, and , hence they have a feeling that there will be no
trouble under these circumstances ！
Just consider a moment. If these fellows did not hanker after the things in the
ship, and if they didn't aim at a division of them, they shouldn't meddle with things.
When they came out to offer protection, why was it they were not afraid of trouble ？
That protection therefore means nothing but a peaceable division. And so the reason
for the present making of treaties is none other than this very thing.
If you do not believe, please look at things as they were before the last ten years,
after the Chino-Japanese war. What 、vas the policy of the Powers towards China
then ？ Within these ten years, what has been the attitude of the Powers in claiming
privileges and rights ？ To what degree did the Powers advance their Spheres of
Influence ？ And with this in view have another look at the treaty, and you will
apprehend what kind of intention the Powers had. The present condition of our China
is truly most critical. The symptoms of the break-up of China after the war with
Japan were just made apparent. The ta】k of division arose on this occasion. And
tLough at this time no certain limit was as yet fixed definitely, yet things were partially
assigned, such as that Thibet and Mongolia and Manchuria were to be included in
the Russian Sphere of Influence. The Yangtze region was appointed to the British
Sphere of Influence; Yunnan, Kuangtinig, Kuangsi to the French Sphere of Influence;
Shantung, Chihli to the German Sphere of Influence ； Fukien and Chekiang to the
Japanese Sphere of Influence. Therefore Russia mortgages Port Arthur district :
England mortgages Weiliaiwei : Germany mortgages Kiaochow : The French mortgage
Kuangchow Bay : and each and all of them raced for its own part, each fearing to fall
behind the other. Each wanted to make firm his own position. Above all a great
number sought permission for mining, and railway building, and such like concerns.
This you all know quite well.
一 心 勃勃想 推廣自 已的勢 力圈並 自已的 利權眼 睛裏實 在看不 見中國 "就如 俄國當
一中 國和東 洋戰事 以後憑 公理作 斷勉強 日本把 遼東交 還我我 們還感 謝俄國 那裏知
道俄 國却明 明的自 已佔住 "所 以這件 事倩不 伹日本 人惱怒 且動了 英國妬 忌心腸
所以英 國和日 本聯盟 "英 國和 日本聯 盟本爲 抵制俄 國却假 胃說因 爲要保 護中國
維持東 亞和平 M 若照這 樣說起 來旣然 有英國 和日本 聯盟我 們中國 就可以 沒有瓜
分的 害東亞 也可以 太平了 "爲 甚麽聯 盟之後 沒幾多 時就有 日本和 俄國交 戰之事
^ 日本 和俄國 交戰是 日本恨 俄國人 把自已 很費事 打仗得 着的遼 東因爲 一 句話就
丟掉了 M 旣然俄 國不叫 日本佔 住俄國 也不應 該佔住 那俄國 人放肆 却在那 裏築鐵
路開 礦並駐 紮兵丁 "日 本看俄 國的勢 力漸漸 大起來 了緊逼 朝鮮恐 怕於自 已不利
也傚法 俄國憑 公理作 斷叫俄 國返兵 "由 此他 們就有 了打仗 的事情 "從外 面看起
來 好像他 們都有 保護中 國的意 思實在 俄國不 叫日本 佔住遼 東是俄 國自已 要佔日
本不叫 俄國佔 住遼東 是恐怕 俄國獨 占了日 本人便 占不到 ^ 你不看 日本和 俄國打
仗 以後所 訂的條 約不是 說東三 省地方 把寬子 城以北 一 切的 利權歸 於俄國 寛子城
： 一 以南一 切的利 權歸於 日本嗎 ^ 把日本 和俄圃 打仗以 後所立 的絛約 看起來 他們兩
一國在 東三省 的勢力 圈界限 已經劃 定但所 劃開的 只是東 三省的 一 角 日本人 那裏稱
一 心 r 况且各 大國在 中國的 勢力圈 都很大 惟獨日 本只與 中國說 明福建 一 省 不准給
S 一別 的國度 M 心 裏懷恨 M 現在因 爲勝了 俄國得 着満洲 的權利 更想乘 這個機 會加倍
THE CHINESE SPEAKER
11
111 a word every Power, impatient in their zeal, thought to extend its own sphere
of influence and its own Sovereign Rights. Truly no trace of China appeared in their
purview. This is clear from the action of Russia, who after the Chino-Japanese war,
acting on the dictates of Public Law, compelled Japan to return Liao Tung to us. We
even thanked Russia, not knowing (forgetful of the fact) that Russia openly occupied
it. herself. This affair therefore uot only aroused the anger of Japan, but stimulated
the envious thoughts of England as well, so that England and Japan made an alliance.
The ground of this alliance was resistance to Russia, but made under the hypocritical
profession of the wish to protect China and maintain the peace of the Far East.
Viewed in the light of this profession naturally the alliance between England and
Japan did not contain within it any threat of the partition of China ； and the peace of
the Far East would be assured. But why v;as it that not long after the Alliance was
made, Japan must have a war with Russia? The Japanese went to war with Russia,
because they had a grudge against the Russians who for a single sentence, made them lose
Liao Tung, for which they had spent such trouble in the war. Since Russia did not
permit of its occupation by Japan she ought not to have occupied it herself. That was a
bit of pure cupidity on the part of Russia : and she built railways, opened mines, and
planted soldiery tbeie. When Japan saw the growing power of Russia gradually rising,
pressing on Korea, fearing that it portended no good to herself, she imitated the
Russian method, and demanded that according to the dictates of Public Law Russia
withdraw her troops. From this arose the cause of the war between them. Judged
from outward appearances it looks as though they all had the safety of China in view.
But the real fact is that Russia did not want Japan to occupy Liao Tung because she
wanted to occupy it herself. Japan did not want Russia to occupy Liao Tung because
she feared sole occupation by Russia, and that she could not thereby do it herself.
Don't you see from the terms of the treaty fixed on between them after the war ？ Does
it not say that of the territory of Tung San Sbeng, north of Kuan Ch'eng-tze all
Rights whatsoever shall revert to Russia, and south of Kuan Ch'eng-tze all Rights
whatsoever shall revert to Japan ？
An examination of the treaty settled between Russia and Japan after the war
shows that the limits of the spheres of influence of the two kingdoms in the Blanch urian
provinces have already been decided on. But only a corner of Manchuria has been
mapped out. Will the Japanese be satisfied ？ Moreover the sphere of influence of
each Great Power in China is most extensive, but it is Japan alone that has plainly told
China that the province of Fukien must not be given to any other Power; she harbours
resentment. Now that she has vanquished Russia, and obtained the rights over
Manchuria she more than ever seeks to take advantage of this opportunity to extend
herself, manifoldly, and to stretch out her influence to the regions of Chihli and Shan-
一 推廣 伸張勢 力於直 隸山東 一 帶 "特與 各大國 立了協 約叫各 國都承 認然後 他好就
一他 的勢力 圈慢慢 的安排 預備將 來硬奪 的計謀 "這 是日 本人立 那協約 的主意 "請
一 再看 看日本 與法國 所立的 條約並 宣言書 當越發 相信我 的話不 是胡亂 說的了 "日
官 本與 法國所 立的那 個協約 已於五 月初七 日宣布 出來了 "內 中要緊 的就是 說日本
政 府及法 國政府 因爲彼 此同心 情願尊 重維持 中國獨 立保全 中國領 土主義 並尊重
在中國 經營商 業機會 均等各 國人民 臣民看 待皆等 的主義 "又 特意 想想與 兩結約
0 國 主權並 保護權 占有權 所在諸 領域相 靠近的 中國的 各地方 要保護 他秩敍 並和平
的情狀 "而 照上 所提的 各事情 以維持 兩結約 國在亞 洲大陸 彼此相 稱的地 位並領
一土權 "因對 於確保 以上所 開各地 方平和 及安寧 的目的 而約定 彼此一 一國互 相帮助
0^ 又他 們的宣 言書說 日本的 官員百 姓等在 法領印 度支那 凡關係 保護身 體財產 一
, 切 的事情 該當受 最惠國 的看待 又法領 印度支 那之臣 民並保 護民在 日本當 受同等
一 的看待 "但 本協訂 書當以 一 千 八百九 十六年 八月四 日所結 日法通 商航海 條約満
罾一期 之日同 時作廢 ^這個 絛約於 西歷一 千九百 七年六 月初十 日由日 本栗野 愼太郞
一及法 圃愛斯 皮修在 法國巴 黎簽押 上都 是宣布 於外的 "裏 面還 有祕密 的意思
不曾 宣布出 來也很 難查考 M 又 據祌州 日報說 訪到實 在的報 吿條約 所提佔 領地的
權利那 一 層係 包括遼 東半島 並廣州 灣兩處 M 條約內 又有福 建與臺 灣相近 満洲直
^ 一 隸 山東與 高麗遼 東半島 相近所 以說定 法國在 雲南廣 東廣西 的舉動 日本該 當在說
THE CHINESE SPEAKER
13
tung. With this in view she made special treaties with the Great Powers to get their
recognition, that she might afterwards come by her Sphere of Influence and gradually
arrange (things) with a view to prepare schemes in the future for a firmer hold. This
is the aim Japan liad in making these treaties.
Please now consider the treaty made by Japan with France, and, the pronunci-
a men to, aud you will more than ever believe that what I say is not nonsense.
That treaty, settled between Japan and France, was made known on the 7th day of
the oth moon. The important point in it is the declaration that the Japanpse and
French Governments being mutuaily agreed on the point, desired heartily to observe
ths maintenance of China's indopeiidenc)', and to guarantee China's suzerainty over her
dependencies, as well as to respect the equal opportunities of trade in China, and the
principle of the equal treatment of the citizens and officials of each Nation ； and
especially they hope that in these treaties with the two powers on the Sovereign Right,
and the Righta of Protection, and the Rights of Occupancy in the places contiguous to
the territories of China, they will keep them in good order and guarantee the conditions
of peace. And according to all the subjects referred to in the foregoing they expect to
maintain the equilibrium of the mutual positions of each of the contracting Powers in
the Great Continent of Asia as well as the Colonial Rights, with the aim in view of
securing a firm hold on the peace and quietness of the localities mentioned in the
preceding ； the treaty also agrees that the two Powers shall mutually help each other.
Further the pronunciamento states that the people and officials of Japan, etc., ~ shall
receive, in the matter of protection of person and property, the treatment of the most
Favoured Nations in Indo-China, the Colonial territory of France ； and the officials aud
people of French Indo-China shall receive equal treatment, without distinction with
the protection given to the people of Japan.
But the original agreement which was made on tlie 4th day of the 8th moon ia
the year 189(5 between Japan and France dealing with commerce and maritime matters
shall both cease at the same time, when they both mature.
This treaty was signed in Paris, France, on the 10th day of the 6th moon, 1907,
by the Secretary
on behalf of Japan :
and by the Secretary
on behalf of France.
The above is what has been promulgated to outsiders. But the treaty also con-
tiii ns a secret understanding which has not yet been made public, and which it is most
difficult to find out. Again according to a trustworthy report in the Shen Chow Daily,
an item in the treaty refers to the rights of occupied territories and plans concerning the
Liao Tung Peninsula and Kuaugchow Bay. The treaty besides says that as Fukien k
close to Formosa, and Chihli and Shantung are near to Korea and the Liao Tung
一話 並實際 上特意 帮助而 日本在 福建満 洲直隸 山東等 地的舉 動法國 人亦該 當盡力
一 帮助 ^ 看 這個便 曉得日 本法國 的協約 就是日 本與法 國劃定 他們在 中國勢 力圈的
界限 M 簡 直兒就 是說遼 東半島 是日本 的地方 福建近 於日本 的臺灣 直隸山 東近於
遼 東半島 這都應 該歸於 日本的 勢力圈 裏廣州 灣是法 國的地 方近於 廣州灣 之雲南
廣 西都應 該歸於 法國勢 力圈裏 "而且 他們還 要互相 帮助安 排推廣 ^ 這是 日法協
約 的意思 ^ 至於 日本與 俄國所 立的條 約並英 國與俄 國所立 的條約 雖然不 曾宣布
一出 來看起 來無非 都是劃 定他們 的勢力 圈他們 各謀推 廣不相 阻攔免 得臨時 爭競就
是了 M 但 這個條 約的名 頭不說 各國協 商曰日 法曰日 俄好像 有主人 客人的 光景又
明明 見得這 個舉動 發起於 rn 本 "日本 與中國 同在亞 洲又日 本與中 國人皆 是黄種
膽敢與 各大國 一商議 那處置 我國的 計策還 要假冒 說是要 保護中 國獨立 ^ 世 界上那
裏有 稱爲獨 立的國 還要人 保護的 ^ 那 裏有同 站立於 地球之 上以保 護別的 國度爲
一事的 "那 裏有被 人保護 不被人 瓜分的 ^這 種甜 話內裏 不曉得 包了許 多毒藥 ^ 可
見我中 國軟弱 現在計 算我的 很多了 "不曉 得我同 胞的感 倩怎樣
(三) 愛國 演說詞 ,
1 人若 感了寒 或是中 了暑身 上發寒 發條肚 裏難過 。"你 看 一 家子都 着急病 人也喊
M 一叫怏 請醫生 3 要 知道這 樣的病 是從外 來內裏 的元氣 不曾傷 * 人遇 着這些 病又都
THE CHINESE SPEAKER
15
Peninsula, therefore it is agreed to render special support in any discussion or crisis that
Japm shall initiate; and likewise, too, Japan shall support French action in Kuangtung
and Kuangsi ： and likewise that France shall give the utmost support to Japan also ill
any Japanese action in Fukien, Manchuria, Chihli, Shantung, etc. From this we may
observe that in the treaty contracted between Japan and France that Japan and France
have settled on the limits of their Spheres of Influence in China. And the treaty says
explicitly that the Liao Tung Peninsula is Japanese territory ； that as Fukien is close to
the Japanese Formosa and since Chihli and Shantung are near Liao Tung, they should
therefore come within Japan 's Sphere of Influence ； Kuangchow Bay is French
territory and Yunnan and Kuangsi, being adjacent to Kuangchow Bay, should come
within the French Sphere of Influence. Moreover the37 still show a desire to be
mutually helpful in preparing for the extension of their influence. Now this is the
purport of the treaty between France and Japan.
As to the purport of the treaty between Japan and Russia as well as of that
between England and Russia, though these have not yet been promulgated, yet it may
be seen tliat they have no other object than to describe the respective Spheres of
Influence. They each aim at extension without mutual interference : and they want to
avoid strife at any future occasion ； this is their idea, and nothing else. Still on the
face of it, this treaty by name is not called an agreement between every nation, it only
says Japan, France, or Japan, Russia, just as though under a figure of speech, they
were hosts and guests. And it is most evident that the origin of this movement sprung
from Japan. Both Japan and China are in Asia : and yet how dare the Japanese, being
one with the Chinese, and, a member of the Yellow race, discuss with all the great
Powers a scheme for the disposing of us Chinese, and moreover hypocritically affirm
she does it to protect the independency of China ！ But in all the world where is that
are those that have an equal standing on the globe that make it their business to protect
other countries? Where are those who can be protected without being also divided up?
Ah ！ these honeyed words contain within them much poisonous potions. But from
all this we may see that China is weak ； very many speculate on us at present. I don't
know how my fellow country men feel ！
i> ；=>»01 龜, ■: <；
3. . A DISQUISITION ON PATRIOTISM
If one has caught a cold, or is affected with sunstroke and the body gets
feverish, and the stomach painful, be sure the whole family gets anxious, and the sick
一 是趕緊 醫治不 敢蓮慢 ： 就看醫 治的得 法不得 法所以 要教這 病把人 放倒是 個難的
6 從先 滅國的 都是這 個樣子 ： 若是所 害的病 也不發 寒發熱 也不難 過只是 不想吃
不想 喝只覺 得困倦 e 大概看 去就像 沒有病 9 不 知臓腑 在內裏 一 天虧損 一 天 w 要
一 給 他請醫 生他便 說你們 怕甚麽 今日決 死不了 人我休 息幾天 就好了 U 從此 一 天推
一 一 天鬧得 身體越 發痩了 。"誰 人不愛 惜性命 "這 一 樁 項可怕 的事倩 眼睜睜 的不知
一 道救 護竟糊 裏糊塗 的把性 命送了 "你說 愚蠢不 愚蠢呢 "如今 外國見 了咱們 ^替
我們 開鑛要 替我們 修鐡路 要在內 地通商 "面子 上看去 似乎不 要緊還 似乎有 一 點
兒便宜 "哼 這眞是 可怕哩 "路鑛 一 到外人 手裏簡 直兒把 國賣了 一 樣 "這 個事情
且等 慢慢的 來細說 "先說 說通商 "咸 豐同治 年間以 前就咱 們這個 偏僻地 方說人
都 富的很 "到今 纔有幾 年竟窮 成這個 樣子了 "試想 一 想這是 因爲甚 麽緣故 "試
看看各 人的家 用就是 窮到底 也要用 幾匣洋 火買幾 包洋針 "經紀 的人家 一 年總得
些洋布 "要 知道 咱這小 地方都 是這樣 到了大 地方曖 呀呀簡 直的吃 穿使用 非洋貨
不行了 "你 想十 八省皆 用洋貨 M 又把 咱國的 土產買 去做成 貨物回 頭又運 進來賣
給中國 ^ 海關上 一 月 出口的 紋銀好 幾百萬 ^ 自從通 商以來 一 年多過 一 年 "按照
這樣我 問你還 能支持 多年嗎 ^ 到底 就怕連 今日這 貧弱樣 了都保 不住了
一 ^ 衆 位你們 知道這 是甚麽 法子這 就叫工 戰商戰 "甚 麼叫工 戰工戰 是拿高 等的技
S 一 藝與 你爭鬭 "甚 麽叫 商戰商 戰是拿 高等的 生意與 你爭鬭 "這 種戰 法不動 鎗刀能
THE CHINESE SPEAKER
17
man himself calls for the doctor to come immediately. You should know that this kind
of sickness is a superficial attack, and the vital organs are not affected so far. Those
people who meet with such illnesses, seek an immediate cure and dare not delay. They
watch the treatment, whether it is correct or not, and therefore the chances are the
patient will not die.
The extinction of kingdoms in the past has been something like the following
example. If the disease give no symptoms of cold or fever or pain, but there be
merely a loss of appetite, with just a feeling of lassitude, and most likely there is no
appearance of sickness; but, all unawares, the mischief keeps on more and more in the
organs daily. If you suggested calling a physician the patient would say, what are
you afraid of, no one will die here to-day for certain, I shall be all right after a few
clays' rest. And so the case is postponed from one day to another, but the body keeps
wasting away. What man is there who does not love life? And it is sheer folly to
throw one's life away in such a case as this, when the patient wittingly does not
attempt to seek any succour to save himself. Is it not very stupid, think you?
At present Aliens have their eyes on us and want to open mines, build railways
for us, and trade in the inland parts. Outwardly it does not seem of consequence ；
indeed it looks as though it might be somewhat advantageous. Ah ！ such a state is just
the thing to be feared. Once railways get into foreign hands it is for all the world like
selling the country. But let us proceed slo、vly， and speak of these gradually, one by one,
taking first the matter of commerce. In the years before the times of Hsien Feng and
Tung Chih, we in these out of the world parts were all exceedingly prosperous. It is
ominous that only in a few years we should reach the present state of poverty. Just
think of the reasons for this. Consider what is used in each of our homes. Even tliose
which are poor in the extreme, still must buy a few boxes of foreign matches, a few
packets of foreign needles : the more economical families must also in the course of the
year buj' some foreign calico.
Seeing that our small place is well in this condition, what of the more important
places, 一 well ！ well ！ The immediate necessities of food and clothes cannot be supplied
except by the use of foreign goods. Just think of all the eighteen provinces using
foreign goods, aucl again that our own products are bought away, and made into
commodities, and returned, transhipped and sold again to China. Every month the
exports tlirougli the Maritime Customs are several hundred thousand taels of fine silver;
and they have been increasing yearly ever since the commencement of international
trade. At this rate, how long, I ask you, can it be stood ？ Eealh' it is to be feared
that even the present state of poverty will not be maintained.
Gentlemen, you know the process. It is called Industrial War : Commercial
War. What is meant by Industrial War ？ Industrial "War is to fight you with
一 夠教你 全國的 人束手 就死慢 慢的人 都貧窮 了人家 再來佔 據地方 "到 了那 個時候
要 想練兵 沒有銀 錢要想 製造鎗 炮沒有 銀錢要 想轉運 糧草沒 有銀錢 M 人家滅 一 個
國 不但不 花費銀 錢還要 發大財 ^ 不但 不損傷 兵丁還 要在你 這地面 上多多 的住些
^ 一人口 "教你 不知不 覺的招 了災禍 "這 眞像 那慢陰 子症外 面看不 出所以 不懼怕 "
不懼 怕也就 不防備 "等 到省 悟了就 嫌遲慢 赶不上 脚步了 "說 到這 裏你心 裏必定
一 說天 塌了有 大漢子 撐着昵 "皇上 家用的 這些官 都做甚 麼要咱 們百姓 憂愁嗎 "唉
0 這 眞是糊 塗的話 你們想 一 想倚 靠皇上 一 個 人能怎 麽樣全 靠些做 官的大 小官員 "
這些官 員是甚 麽人他 們不是 天上的 星又不 是山裏 的妖魔 就是書 房裏出 來的那 一
一 班孩子 "他 們的 本事是 咱們都 知道的 不過會 做文章 會寫字 除掉這 兩件事 你說他
0 再能 做甚麽 "着了 忙他自 已的身 家性命 都怕保 不住咱 們怎麽 要倚靠 他們呢
■ ^ 無 論甚麽 事都不 可靠人 "你 怎麽 把自已 的身家 性命要 交給做 官的麽 M 時務已
經到了 這個光 景不是 做官的 弄壤了 難道是 百姓的 事情嗎 ^ 咳說起 來可恨 "美國
㈱害死 一 一十多 萬人朝 廷明知 道不理 ^ 俄 國把中 國六千 多人勉 強逼迫 入黑龍 江中朝
廷大臣 連問也 不敢問 ^ 我 願你們 把靠官 的心掛 起了罷 "說 到這裏 你們必 定說無
論誰 家坐了 天下還 有不要 百姓的 道理嗎 ^ 咱們 百姓橫 竪是給 人完錢 糧罷了 ^ 若
到那圃 家滅亡 的時候 我就打 上個順 民旗也 就安然 無事了 ⑪ 噯呀親 愛的我 哥呀你
S 一 怎麽 傻下這 個樣子 "如 今實 在不比 從前了 "自 從咱 們黃帝 老祖宗 開闢下 這個國
THE CHISESE SPEAKER
19
superior art in manufactures. What is Commercial War ？ Commercial War is to fight
you with superior methods of trade. Being carried on without the use of arms, this
method of warfare is enough to bind this whole people of ours hand and foot an«l make
them die. Gradually the people are being impoverished, and the aliens will come
again and occupy our territory. When those times come you will 】iave no money to
train the troops you wish ； you will have no money to raaiiufacture the guns you want:
you will have no money to transport the corn you need. The foreigner, in exterminating
tins country, not only does it without expenditure of money, but grows very rich in the
process : not only does he not wear out his soldiers, but rather great numbers of his
people dwell in our land. Thus all unawares a great calamity falls on yon. This is
exactly similar to the gradual inroads of the wasting disease I spoke of. Seeing you
observe nothing outwardly you have no fears. Having no fears you make no prepara-
tions, until you wake up and then you are worried because it is too late to mend
】natters. When you come to such a pass, you will say, when the Heavens fall the giant
will support them.
What are these officials used by the Emperor up to, that we are in such a
parlous state, you cry out ！ Ah ！ What nonsense. Just think of it, it is no good to rely
on one man the Emperor, or depend on these officials. Both the higher and lower
officials, what are they? They are not stars from heaven nor are they mountain genii,
but they are those boys we know from the schools. We all know their abilities, none
other than being able to write essays, write characters ； tell me what they can do besides
these two things ？ If they meet with any dilemma it is to be feared they can hardly
save their own families and lives ； how can we repose on them ？
Others should not be depended on in anything. \\rhy surrender your persons
and lives to the officials ？ Seeing that the times have come to the present pass, if it be not
the fault of the officials that things are mangled, do you mean to say it is the people's
affair? Ai ! Wheu I speak of it I feel wild. America has slain two hundred thou-
sand and more of our people, and the Emperor knows it well, but cares not. Russia
persecuted and drove six thousand and more of our men into the river Amur, but the
Emperor and Ministers did not even dare to set an enquiry on foot. TJierefore hang up
your idea of depending on the officials. That in short is my view.
You will reply to this for certain in some such way as this, whoever reigns over
the country cannot do without the people. The people anyhow supply the throne with
revenue. When one dynasty is ended I will raise the flag of surrender to the new
reign and be at peace.
》Iy dear friend, why, how foolish, the present times are very different from those
gone by! From the days when our ancestor Huang Ti founded this country till now,
\ 到如 今四千 多年除 過元朝 並本朝 都是咱 漢人坐 的天下 ^ 就 是元朝 本朝合 咱們都
是黃種 "所以 無論誰 家坐了 天下中 國仍然 是中國 M 百姓 們照常 過日子 M 若種類
不 同就不 能相容 ^ 你 們不信 洋人已 經滅了 許多國 我給你 細細說 ^ 猶太國 在歐洲
史上都 很有名 ^ 把國亡 了以後 百姓的 房子田 地全教 人佔了 M 剩下 有好幾 十萬人
一 東 奔西走 是人都 得欺侮 "所以 他走到 那裏就 勸人赶 緊想法 子強國 千萬莫 像我們
到 了這歩 田地百 般苦楚 也沒處 去說了 "俄國 滅了波 蘭把婦 女們都 發到西 比利亞
地方 配了他 國的罪 人把七 歲以下 的小孩 子一車 一車都 載到頂 冷頂遠 的地方 "小
孩 子的父 母都不 捨得離 開都要 跟着去 M 眞 個是哭 聲震野 "那俄 國的人 並沒有 一
一 點 兒憐憫 的意思 或是毆 打或是 排鎗這 種暴虐 的法子 實在教 人難受 ™ 你想 這不是
一 要滅 波蘭的 人種嗎 ^ 他又下 一 個很毒 的令說 波蘭人 雖不當 時殺盡 此後决 不使說
他本 國的話 念他本 國的書 "曖呀 呀這個 是甚麼 居心呀
"印 度是出 佛爺的 國被英 國滅了 ^ 凡開 礦築路 農田林 木的利 全被英 人佔住 "本
地人 一 年 勤勤苦 苦僅能 夠吃夠 穿那有 聰明才 幹的只 能夠當 個巡捕 M 別的 事情不
用說 只這個 醃菜想 多用幾 斤鹽都 要稟商 不然就 是了不 得的罪 "你 想苦 不苦呀 "
說個 倒底的 話佛爺 都沒有 神靈呢 ^這 幾個國 離咱的 還都遠 ^ 越南 國就跟 咱雲南
廣 西兩省 是連界 "從先 本是咱 的屬國 "自從 光緖十 一 年屬 了法國 房有房 捐戶有
戶捐人 有人捐 ^ 平常沒 一 點事由 兒的人 一 年 須捐十 三元做 買賣的 一 年的 鋪捐不
THE CEIXESE SPEAKER
21
four thousand and more years, with tlie exception of the Yuan and tlie present dynasty,
none but Chinese liave sat over the Empire : and even tlie Yuan and the present
dynasties were of the yellow race, and so whatever may liave been tlie reigning family,
China has been China all along, and tlie people have spent their days as usual ； but it
will not be possible to commingle with anybody of a different race.
If you do not believe me, the foreigners have destroyed mauy countries already,
examples of wliioh I will give you in detail. Judea is a country very reuowned in
European liistories. After the kingdom was exterminated, aliens entirely occupied
their lands and houses. The several scores of myriads of people that remained were
scattered to the East and AVest, and were the objects of men's insults without exception.
Therefore, wherever it was they wandered, they exhorted people to think of ways of
making a strong country, and making sure ways of escape from tho experiences they
met with. "Words would fail to recount their countless sufferings.
Russia annihilated the Polish kingdom, and sent her women and girls to Siberia,
to l>e married to criminals from their country. They took cartloads and cartloads of
small children, under seven years of age, to very cold and very distant regions. And
as their fathers and mothers could not part from them, they also followed, and the
voice of wailing woke the desert. But the Russians showed no signs of pity, but either
struck at them, or drove them on at the point of the lance. It was bard to bear this
cruel treatment. Is it not 3'oui' view that the intention was to exterminate the Polish
race? A very iniquitous command was issued too, to the effect that though the Polish
people were not to be killed outright just then, yet that from henceforth they were not
to use their o、vn language, or study their native books. Oh ！ How dreadful ！ "What
kind of disposition 、vas this?
India, tlie cradle of Buddha, 】ias been devoured by England. Whatever
advantages accrued from mines, railway building, agriculture, and forestry, have been
appropriated by the British. The natives can only earn just enough to feed and clothe
themselves by hard labour through the year. Those natives, who are clever and able,
just manage to be policemen. There is no need to speak of other things. If it be only
a few more pounds of salt tliat are required for pickling, an official permission must be
sought, otherwise your crime will be dreadful. Isn't it great hardship ？ To go to the
root of the matter there is no help in Buddha.
These countries are far away from us, but An nam borders our own Yunnan and
Kuangsi, and was formerly our dependencj', but since it became a French colony in the
11th year of Kuang Hsii, the house tax, the family tax, the poll tax have been all levied ；
and a man who has nothing to do usually must contribute $13 a year ； a trader, apart
from his shop tax, must pay, besides, a personal tax of $1S0; breeders of cattle must
一 算餘 外身捐 還須出 一 百八 十元呢 ^ 養牛 馬有捐 養鷄鴨 猪狗有 損房子 上改換 一 門
一 一 窗有 捐剔換 一 磚 一 瓦有捐 甚至死 一 人 有捐生 一 孩子 有捐娶 一 妻嫁 一 女 也須捐
一上一 百八 十元的 M 越南 的人三 個不許 一塊聚 談這縣 人往那 縣去沒 有護照 不能行
！ ^ 住家的 不准有 軍器不 准本地 人往各 國留學 "衆 位想 一 想 中國若 偶然失 足還想
一 照舊種 地納糧 安然過 日子嗎 "這 還是 些外族 ^ 日本 跟中國 算是同 洲同文 同種他
一得了 臺灣把 我們漢 人刻苦 的直是 說不盡 ^ 我勸 衆位快 怏醒來 另想一 個新 法子罷
^ 照老 生們的 主意八 股就是 聖道敎 學生專 心誦讀 當正事 的學習 把國救 得下嗎 "
一 那是萬 不行的 ^ 怎樣 見得呢 i 八股如 能把國 振興起 來今日 就不至 於衰敗 s 今日
旣衰 敗到這 歩田地 還要用 他這像 病人喫 藥老不 換方子 想教病 好是萬 不行的 I 照
理學 家主意 說人先 要心術 純正哩 §倘 若心術 不純正 就是學 下本事 於國家 反有害
_ W 把小 學近思 錄天天 的讀這 樣救得 下國嗎 §恐 怕也是 不行罷
畠一 (四) 公德
一 1 公德 兩個字 是怎麽 講解呢 g 就是 無論甚 麽事都 要體貼 大衆替 他們想 一 想 3 倘
若於 他們都 有壞處 只是於 自己有 益處這 事便不 應當做 4 惝 若於他 們都有 益處就
是 於自已 有壤處 這事還 是要做 。能 夠按照 這樣行 便叫做 有公德 e 不能夠 按照這
？一 一 樣便 叫做沒 有公德 ？人也 是動物 8 人在 動物裏 面算是 最靈的 。在 那裏顯 出人的
THE CHINESE SPEAKER
23
contribute ； feeders of fowls, ducks, pigs, dogs must pay; if a door or window is altered
in the house a levy has to be paid; to alter a brick or a tile entails a contribution; on
the birth of a child there is a toll; a toll of $180 must be paid on marrying a wife, or
giving a daughter to a husband ； even a toll has to be paid when one dies. Three
Annainese must not congregate together to talk; they must uot go from one district to
another without a passport ； they must not keep fire-arms in their homes. And natives
are forbidden to go abroad to study.
Gentlemen, you must consider that if China should accidentally make a slip, can
she hope to till her lands, and pay her taxes as heretofore and live quietly?
Now these are alien races, but Japan reckons to be of the same continent, the
same literature, and the same race with China. When it obtained Formosa it treated
our Chinese people with a truly unspeakable ruthlessness.
I exhort you to wake up quickly, gentlemen. Think of some new method.
According to the view of the old scholars, the essays were the holy religion : they
taught the students that the most important thing in studies was the learning of essays
by heart. Can the country be saved by this method ？ Never ！ This is evident from
the fact that if the essays could better the country, it would not now be in decay. But
seeing it is decayed in this way to-day, to have it use this method again is like asking a
patient to eat medicine from an old prescription ； it would be impossible to expect the
patient to get better. According to the Confucian point of view, people must first have
correct thought. If the thought be not correct, education becomes a positive harm to
the state.
Can the country be saved by a daily study of the Chin Shih Lull ？ I fear not.
4. PUBLIC SPIRIT
What is the meaning of these two words, ― Public Spirit ？ It is that in every
matter whatsoever the people should be considered, and be remembered in all your
calculations. An action which is detrimental to the public, but which would bring
gain to yourself, should not be done. If on the other hand the thing is entirely
advantageous to them, but disadvantageous to yourself, still it should be done.
Ability to act in this way is termed Public Spirit. Failure to attain to this standard is
lack of Public Spirit. Man is an animal ； and he is reckoned as the most intelligent
一 靈來呢 M 不在知 覺知識 上不在 智慧上 不在身 體上不 在說話 上只在 公德上 U 這個
公德 就分出 人和牲 畜的界 限來了 "怎 麽說呢 n 世界上 一 切的動 物都有 I s " 那
1 些 高等的 動物也 有智慧 "猴子 種類彷 彿人的 模樣兒 那鸚鵡 猩猩也 能說話 然而到
官底不 能夠和 人同等 W 這 是甚麽 緣故呢 "不是 因爲禽 獸沒有 公德麽 W 所以 孟夫子
一也 說人和 禽獸分 別之處 只是一 點兒 "照 這樣看 起來人 倘若差 了這一 點兒 就變成
禽獸了 ^ 再進 一 步 說倘若 禽獸能 夠有這 一 點兒 那禽獸 也就變 成人了 "總 而言之
只 看有公 德沒有 "有公 德便是 人沒有 公德便 是禽獸 "這個 公德不 是人生 最要緊
話的 事情嗎 "外國 人時常 笑我們 華人說 我們沒 有公德 "這 個說雖 然有一 點 兒過分
到底 也是實 在情形 ^ 比 如公地 不曉得 保護還 要隨便 兒汚穢 "公物 不曉得 愛惜還
要隨 便蹭蹋 M 公事不 盡力 還要在 裏面取 錢漁利 "這些 皆是公 德上最 要緊的
0 我們 全然不 § 也難怪 外國人 笑我們 ^ 總而言 之因爲 我們把 i g 一 邊 看得太 « ^
便把 那公德 漸漸兒 銷掉了 "比 方鏡子 被灰塵 遮蓋便 不光亮 伹是這 個鏡子 本來的
一 光亮 還包在 裏面不 過因爲 不曾磨 擦便不 能夠發 現出來 "那 裏能說 這個鏡 子本來
辗 一沒有 光亮呢 "照 這樣看 起來我 們華人 不是本 來沒有 公德不 過人不 講究就 如鏡子
被灰 塵遮住 一 樣 "其 實若 要講究 起來那 公是公 非誰也 能知道 "但 這個公 德不獨
在知 道還要 能夠實 在去做 ^ 諸位若 不厭棄 請再聽 我慢慢 的說來 "這 個公 德是個
人對 着社會 公衆該 當講究 的德行 ^ 因爲 人生在 世凡吃 飯穿衣 一 切 所需的 東西不
^ 一 能 靠自已 一 人預 備全靠 大衆互 相交換 互相帮 助方能 夠圑成 一 個世界 "比如 一 尺
THE CHINESE SPEAKEB 25
of the animals. Wlierein does his intelligence show itself? Not in knowledge, not in
sagacity, not in physique, not in speech, but in Public Spirit. This Public Spirit,
then, marks the distinction between man and beast. What do you mean? All animals
in the world possess knoAvledge; the higher animals have also wisdom. The monkey
species resembles man in body ； parrots and apes can also talk. Nevertheless they
are not at all on a level with men. Wliat is the reason for this ？ Is it not because
wild animals have no Public Spirit? Therefore it is that teacher Mencius says :
' The mark of distinction between men and beasts is a mere point.' According to
this view, if man lack this one point, he, then, becomes a wild beast. Let us go a
step further. If beasts were to possess this one point of difl'erence, the "wild
beasts would, then, become men. To sum up, the question is, do they possess
Public Spirit or not? If Public Spirit exists, it is man: if there be no Public
Spirit, it is a beast. Is not this Public Spirit, then, the supremely important thing
in a man 's life?
Foreigners constantly laugli at us Chinese and say that we have no Public Spirit.
Although this statement is a slight exaggeration, yet it certainly states the real condition
of things. For instance, we do not know how to preserve our public places, but go and
spoil them as we like. AVe do not exercise economy with regard to our public
possessions, but must needs waste them at will. "We do not exert ourselves in public
affairs, but must needs fish for gain out of them. All these matters have much to do
with Public Spirit, but we give no heed to tlieui, and so we cannot blame foreigners for
laughing at us.
In a word, because we exclusively pay great attention to personal gain , we
gradually lose our sense of Public Spirit. For example, if spectacles were covered with
dust, they would not be clear ； nevertheless the inherent brightness of the spectacles is
still wrapped within, and it is only because they have not been wiped that they arc not
clear. How, then, can it be said that these spectacles never had any light ？ According
to this, then, it is not a fact that we Chinese possess no Public Spirit, but merely that
it is not brought forward, just as spectacles are when covered with dirt. But if it were
propounded to us we should all understand indeed what public right and public wrong
mean. Yet, this Public Spirit does not consist in the mere knowledge of it, but rather
in the ability to act on it. If you gentlemen are not weary, may I invite you to listen,
whilst I gradually explain it.
This Public Spirit is the nature which every man ought to show towards society
as a whole ； because it is impossible for any man born into this world to depend on
himself alone for food, clothing and other necessary articles ； but each must depend on
the other, all giving mutual help and service, thus alone is it possible to organize this
一 布 一 粒米那 一 樣 不是經 s I 人造 作方能 成的麼 "這 個事倩 若不細 算誰也 不在意
"惝 若細算 起來眞 是希奇 "英 國有 一 位博士 他的名 頭叫斯 密亞丹 "他 做了 一 部
書 書名呌 做原富 M 這個 書裏面 有一段 話說得 很詳細 說是文 明國裏 的人就 是很貧
官 一 窮的他 一 身 一 家所 有的東 西計算 那製造 那些東 西的人 雖成千 成萬還 算不完 "比
一 如 一 毯出 毛的是 羊但羊 有牧羊 的人毛 有剪毛 的人剪 了以後 還要煮 煮了還 要梳梳
一 了還 要染染 了還要 紡紡了 還要織 織了還 要碾碾 了還要 縫旣縫 以後纔 能成毯 "這
話還是 指着面 前說的 "再推 開說工 人製造 東西還 有所需 於人的 "如 羊毛不 盡出於
P 本地 因此必 須轉運 或用船 或用車 "船 必有製 造這個 船的車 必有製 造這個 車的或
做 船上的 蓬或做 拉船的 繩或造 車輪或 養爲牛 SS § 船 上用的 槳馬上 用的鞍 ^這些
L 雖然 是小東 西也需 工人製 造缺少 一 件就 不成功 M 這個 以外不 曾算的 還多呢 "再
_ 一 說製 造剪子 "剪 子是 鐵做的 鐵本來 在地下 "要取 鐡 必須開 礦少不 了要用 開礦^
人 ^ 有 了鐵還 要煉少 不了要 用鑪匠 ^ 要煉鐡 須用炭 少不了 又要用 打槳的 ^0
0 一 鐡需 有地方 房屋是 一 定要蓋 的少不 了又要 用木匠 泥水匠 M 而且單 就打鐡 說也不
一 是 一 兩個人 所能做 的事情 ^必 須有 打的有 磨的有 磋的有 燒鑪的 M 這些 事少了 一
樣這 剪子就 不能成 "照 這樣 曲曲算 來那裏 能夠算 得完呢 M 然而這 還是就 貧窮人
一 家 所用的 一 件東 西說的 "另外 所用的 東西如 牀几如 鍋竈如 杯碟等 類其所 需的人
^ 一 工若 細細算 起來雖 算博士 也算不 淸楚的 "照 這樣看 起來錐 很貧窮 的人他 所用的
THE CHINESE SPEAKER
27
world into a unity. For instance, take a foot of cloth, or a grain of corn, which one of
these does not go through many hands for its production ？ No one will conceive this,
if due consideration be not given to the matter; but if due consideration be given to it,
then it will be found to be of immense importance.
Iu England there is a learned man, Adara Smith by name, who wrote a book
called, Sources of Wealth. In it there is a sentence full of perspicacity, stating that in
the case of the people of a civilized country ― even the poor of it 一 whatever each
individual or family may possess is produced by the work of innumerable hands. For
example, in the making of a carpet, the sheep grows the wool ； but then the sheep
implies shepherds ； and there are shearers for cutting off the wool ； and after shearing
there is the washing ； after the washing, the combing ； after combing, the dyeing; after
the dyeing, the spinning ； and after that weaving ； and after the weaving, the pressing ；
when pressed, it has to be sewn : only when it is sewn does it become a carpet. This
on】y refers however to the direct work of production. If we enlarge furtiier on the
subject, we shall find that still more men are employed in the handling of it. For
instance wool is not wholly home-grown, hence it is necessary to transport some either
by ship or van. If these are used, you have to take into account the men used in the
construction of the ships and vans either in making the sails, or in making the ropes,
or in making cart-wheels, or in feeding the animals, or even the oars and tackle of the
boat, and the harness for the horses. Small though these things be, workmen are
required for their production, and if one single item be missing, things can't go on.
Besides this, there are many things which we have not considered at all.
Let us further speak of the manufacture of a pair of scissors. Scissors are made
of iron , and iron is secreted in the earth originally. If you want to obtain it, you must
open mines, and you cannot do this without miners. When you have obtained the
iron, you have to refine it, which cannot be done without furnace men ； in the refining
of iron charcoal is required , and "\vood-cutters are needed to prepare the fuel for this.
Further, in order to refine the iron, a building is required, and so you need carpenters,
masons and brick-layers. Thus we see that even in the production of wrought
iron, it is not a matter of the work merely of t、vo or three men. There must be those
who beat out the iron , those who grind, those who polish , those who smelt. If one of
these be wanting, the scissors cannot be made. This is but a rough computation : no
one cau show it forth in fulness. Moreover, this only refers to one single article used
in the home of a poor man. The workmen required in producing other articles in use,
such as beds, tables, pots and pans, cups and saucers, and such articles, if minutely
calculated, could not be fully numbered even by a savant. So, according to this, it is
impossible to grasp the energy put forth by so many men , even in the case of making
一 東西 尙不曉 得費多 少人的 力氣纔 能夠供 他之用 M 那 富貴人 所用的 東西更 不必說
了 M 若說各 人只顧 自已不 顧別人 "就 必須自 已種的 穀子自 已纔可 以吃自 已織的
一布 自已饞 可以穿 "這是 萬萬做 不到的 ⑪明 白這個 §s 就曉 得人生 在世皆 自然有
官愛 羣的心 W 那 個公德 上所講 究的就 是愛羣 的道理 "以 上所 說的不 過是公 德的大
意 還沒有 細細說 "人 生在世 一切行 爲舉動 那一樣 不與公 德相干 "若 要細 講也繁
難得很 只好零 零碎碎 說來諸 位可情 顦聽麽 "歐 洲美洲 人講究 公德第 一 要 緊的就
話是除 去虛假 "世 上萬 1 罪惡皆 由虚假 生出來 "能夠 除去虛 假就是 世界上 最大的
„ 福氣 "所 以歐洲 美洲的 人最羞 恥盧假 對於公 衆社會 把那撒 S 的人 直看做 大兇大
一 惡一般 W 因爲 這個一 生 說話做 事必圖 有取信 的價値 W 因此 公衆社 會卻很 受這沒
M 一 有虛假 的利益 "你 看那 歐洲美 洲生意 場中做 買賣的 人本來 是以赚 錢爲本 但他們
. 把赚錢 一 層彷彿 看得還 輕不賺 錢也罷 " 一 定不肯 說誑掉 白貪圖 那個非 義之財 "
貨物東 西皆有 一 定 的價錢 "買 貨的 不論他 是甚麼 人貨色 旣然是 一 樣價錢 一 點兒
^也不 差而且 爽怏得 很給了 錢就把 貨拿去 "賣 貨的並 不高抬 虚價煩 璜不淸 ^這 樣
是何 等便宜 M 那 裏像中 華做買 賣的人 明明這 個東西 只値十 個錢徧 要加添 幾倍哄
騙人 "買 貨的人 本來要 出十個 錢的徧 先只出 五六個 錢由此 買的人 添多一 點賣的
人 減少一 點直 挨到那 個時候 買賣纔 得成功 "費功 費口舌 何苦要 這樣呢 ％ 買賣
^ 一 撒誑 華人習 慣成風 惟獨北 京更甚 ^ 北京店 鋪中所 要的憒 錢竟有 虛抬到 幾倍的 "
TEE CHINESE fSPEAEEB
29
articles for poor families, before they are ready fur use. It goes without saying
that this is still more true about articles used by the rich.
If we refer to ih& question of each man providing for himself alone, and not look-
ing after others, then it is essential that the corn which each man eats, must be sown
by himself ； and the clothes which he wears must be made of calico woven by himself
But this is an absolute impossibility. "When this idea is once grasped , then it will be
evident that all mankind has a social instinct. Now what Public Spirit emphasizes is
this doctrine of sociality.
The preceding remarks only treat of Public Spirit, in its general significance and
not in minute detail. There is not a single deed or action of man which does not con-
cern Public Spirit. But it is not at all easy to explain this in detail; consequently we
can only speak of it in bits and parts. AVill you gentlemen bear with me and listen ？
The most important point in dealing with Public Spirit is attached, by Europeans
and Americans, to the elimination of insincerity. All the myriad sins of this world
have their rise in insincerity. If it were possible to do away with this insincerity, it
would be a great benefit to the world. Therefore Europeans and Americans consider
insincerity a very shameful thing, and as regards general society, they look upon liars
as they do upon rogues and rascals. Because truthfulness in speech and action is of
more value in life than anything else, therefore the community and society gain
much benefit from the absence of insincerity.
Just consider the marts of Europe aud America where business men have money
making as their first object, yet after all they regard this money making more or less
as a minor consideration. For they say, whet her we make money or no is of little im-
portance, we will certainly not become cheats and liars, by seeking after unlawful gain.
Goods and articles nre all marked at fixed prices, and whoever the salesman may be,
the quality of the article is always the ^ame, and the price will never vary. ^loveover,
this is a most satisfactory method ； w hen the money is paid you take your goods, and
you do not haggle over prices, or get into a tiresome muddle. How \ery convenient ！
How unlike the Chinese business man, who, whilst knowing tliat an article is only
worth ten cash, will impose upon men by doubling or trebling the price. The buyer
intends to give ten casli, but at the outset lie offers only five or six cash and gradually
the buyer will offer a little more, and the salesman will slightly reduce his price, until
at last the purchase is completed. "What waste of time ！ AVlnit waste of -words ！ Why
go to so much trouble ？
Lying has become a habit with the Chinese in business, and nowhere is it more
so than in Peking. The prices asked at hotels and shops in Peking are occasionally many
times, and many tens of times, more than they expect to get. Newcomers to Peking are
easily imposed upon. The newly opened foreign shops of the present day, practise
一新到 北京的 人容易 受哄騙 M 現今 新開的 洋行雖 然也有 一 定 的價錢 但遨有 一點誑
一 兒 ^ 貨色有 定價眞 是生意 場中兩 便之事 "我 中華 做買賣 的人爲 甚麽不 g g 呢 ^
一 外 國人不 但上等 人不肯 撒誑就 是下等 人都把 自已的 事業看 得很重 一 定不 肯說誑
一話損 人利已 ^ 因此 通國一 切的人 沒有不 相信的 ？這 相信兩 個字不 但是一 個好名
一色人 人皆肯 相信做 出事情 來就便 宜多了 ^ 我 今再提 出幾件 事來請 諸位聽 ^ 一 是
借 錢不要 立字據 § 借錢 是買賣 場中少 不了的 但是我 們中國 借錢總 要立字 據還要
有 中保這 是恐怕 人不還 的意思 §照 這樣辦 仍然還 有借錢 不還的 i 可見人 若不信
一 實 就是立 憑據也 是無用 § 人若信 實又 何必要 這憑據 m 所以 外國人 常有借 錢不要
立字據 的果然 相信雖 鉅萬金 錢只憑 一 句話便 可以借 得到的 也沒有 因爲不 曾立憑
一 不還的 i 這都是 重取信 的緣故 § 你看這 便宜 不便宜 § 一 是無 人看守 的店鋪
一 §這種 店鋪我 們中國 實在夢 想不到 i 如在街 坊熱鬧 的地方 把各種 新聞紙 全行襬
一列 s 那一 種貨 色是甚 麽價一 件 件的載 明不要 人看守 m 來往 的人如 有要買 的東西
可以 自已把 東西拿 去就查 考新簡 紙中所 登的價 目照數 將銀置 於原處 s 斷 沒有拿
東西不 給錢的 s 這 個便宜 算是很 大的了 s 總而言 之這皆 由於相 信所致 s 我常說
外 國人最 恨虚假 我們中 圃人慣 會虛假 s 比方 做假票 子做假 銀子做 假玉器 新磁充
古 磁借錢 不能夠 趕期交 還和朋 友有約 不能趕 期前來 m 這些 脾氣都 是應當 改變的
g 一 3 並 不是我 喜歡讚 美外國 人說我 們中國 人不好 s 因 爲我們 不講究 信實常 常被外
THE CHINESE SPEAKER
31
some amount of deception, although they have fixed prices. To have goods of every
description with fixed prices is the most convenient method both to buyer and seller in
places of business. "Why is it that Chinese business men do not alter their methods?
Amongst foreigners, it is not only the upper classes who are unwilling to lie,
but also the lower classes regard their occupations as very important, and in no case are
they willing to tell lies, and injure others for self gain. Wherefore, there is mutual
trust throughout the length and breadth of the land. Now this mutual trust is not
only a fine phrase, but if men would delight to act truthfully in all things it would be
much more convenient to all.
I have still a few more remarks on this subject, if yon, gentlemen , will kindly
listen. One is the Heedlessness of a note of hand when borrowing money. The
borrowing of money is necessary in business ； but we Chinese feel it absolutely
necessary to have a note of hand and also a guarantor, for the simple reason that we
fear repayment may not be made. In spite of this method of transacting business,
cases occur where the money is not refunded : hence we see that security is of no value
apart from honour. If a man is honourable, what need is there of any guarantee ？
Therefore foreigners often borrow money without a written security. When there is
real mutual trust, only a single word is necessary in order to borrow even a large sum
of money, and there is no such thing as nonpayment if a written agreement has not
been given. The reason for all this is the importance which trust plays in the matter.
Do you not think that this is very convenient?
Another evidence of this is shops and depots from which purchases are made
through advertisements. The Chinese would not dream of a depot of that kind. It is
run in the following manner. All kinds of newspapers are exhibited in the busiest
thoroughfares, and the advertisements in these show the price of each article, according
to its quality. Whoever, in passing by, desires to purchase any of these things, can do
so without personal inspection, and ever}' one can obtain these goods by looking in the
newspaper for the price and then sending the amount to the advertiser. You can never
get goods without paying cash, this method is certainly an excellent one. All this
arises out of mutual trust.
I often say that foreigners hate insincerity; but we Chinese become accustomed
to insincerity. For example, we forge false notes, we coin false silver, we make
imitation jewellery, and we make new chinaware and then say it is old. We do not
pay back borrowed money promptly, and we do not fulfil our contracts punctually.
We ought to change these habits altogether.
Now it is not that I am anxious to praise the foreigners and criticise the Chinese,
that I say these things. It is to the shame of our whole country that we are continually
一國人 輕看笑 我們沒 有公德 §這 個也 是我們 通國的 羞恥不 是我們 一 個人 的私事 S
一 總而 言之我 的意思 總要叫 我們中 國人比 外國人 強纔好
愛羣
^ 公 德以愛 羣爲本 前篇已 經提及 s 但羣 爲甚麽 該當愛 s 能 夠愛羣 有甚麼 好處不
能 夠愛羣 有甚麽 壌處還 沒有說 3 今 天請細 細說來 § 人在 世界上 活着全 靠愛情 s
古人 有話說 愛他必 定要給 他利益 §這是 一 定 的道理 § 爹娘 待兒子 很疼愛 他從胎
胞生下 一 切吃 奶穽衣 件件事 皆是爹 娘照顧 §眼 巴巴的 ^望 兒子長 大不知 費了多
少心力 丟了多 少辛苦 s 這是 爲甚麼 § 因爲疼 愛兒子 的綠故 s 爹娘 待兒子 是這樣
暴一所 以兒子 成人長 大的時 候奉事 爹娘也 盡孝心 s 這也是 因爲疼 愛爹娘 的緣故 B 不
■ 一 但 父子是 這樣就 是哥兒 弟兒丈 夫老婆 也皆是 一 樣斷 沒不相 疼愛的 ^斷沒 有不相
疼愛 家道能 成立的 s 一 家是 這樣推 開到了 一 國是 一 家放大 的影子 § 通國 的人都
0 彷 彿爹娘 和兒女 一 樣彼此 疼愛相 帮相助 §這樣 一 國 就好像 一 家了 S 古人 說得好
天下一 家 中國一 人 S 這樣的 話並不 是誇口 S 要想進 步到這 個田地 必須人 人都知
道 愛羣纔 可以呢 § 但是一 家愛 情容易 到若論 一 圃愛 情就不 容易到 2 並不 是因爲
家是 很小國 是很大 只因爲 人都以 爲家是 專屬於 自已國 是大衆 公共的 ^ 並 不想旣
^ 一 是大衆 公共的 大家都 該當有 一 分擔子 S 大家 都有擔 子就應 該都盡 一 分愛情 S 公
THE CHINESE SPEAKER 33
looked down upon by foreigners, and laughed ot, because we have no Public Spirit.
This is not the personal matter of a single individual. In a word, my oue aim is to
induce Chinese to become superior to foreigners.
SOCIALITY
Social service is at the root of Public Spirit. This will be evident from the
previous article. But why is it really necessary to serve the community? And if it is
possible to serve the community, what good is there done thereby? On the other hand, if
society is not served, what harm comes out of it? Now this point has not been touched
upon, and to-day, may it please you, I wish to speak on this matter, at some length.
Man's life depends entirely upon affection. The ancients had a saying, ' If you
love another you must do him some good turn . ' This is certainly a true view of
things. Fathers and mothers show great love towards their sons. From the day of
their birth the parents have supplied everything necessary for food and clothing. Chil-
dren are the joy of their eyes. When they are growing up, indeed it is impossible
to estimate the amount of thought and trouble that are expended on them. Why is this?
The reason is parental affection. Therefore, whilst children are growing to manhood,
they serve their parents, and do their filial duty. This is also owing to their love for
their parents. Not only is it so between father and son, but likewise it is impossible for
mutual love not to exist between brothers, husband and wife, or to establish families
where this mutual love does not exist.
The like principle we applied to the family holds good with regard to the king-
dom, since the kingdom is simply a family on a large scale. The inhabitants of a
country are like parents and children ； they love one another, and give mutual help and
mutual support. Thus one kingdom is just like one family. The ancients well said,
' The whole world is one family : China is one man.' This is no exaggeration.
If it is desired to reach this advanced point it can only be attained when all
recognise sociality. Family love is, however, an easy matter : but in the case of a
kingdom affection is not so easily displayed. The reason does not lie in the fact that
the family is a small thing and the nation a great one, but in the fact that each man
looks upon his home as belonging to himself, whereas the nation is made up of the
public in general ； and it is not comprehended that being the general public, it is the
duty of every man to bear his part in it. When one and all take part, it follows
naturally that each will contribute his share of affection. Whatever belongs to the
一 共的東 西公共 疼愛他 ^這 也不 是分外 的事情 S 爲甚 麽遇着 了公共 的事情 不但自
已不祧 擔子還 要貪利 肥已把 公共的 一 個 國度弄 得七亂 八糟的 §自 已的家 倚靠着
甚麽 站立呢 S 曖外國 人說我 們中國 人沒有 公德實 在不錯 a 中國沒 有公德 是因爲
W 中國 沒有愛 羣的心
(五) 劉揆 一勸吿 孫文黃 興的話
§ 如今沒 有別法 口 〈有 大家 鼓鳓了
志氣 同 心協力 除掉從 前的嫌 ，
怨 叫 政府好 專心想 個對外 的法兒
^ 1 別已 兩年了 一 向 沒有通 過音信 實在抱 歉得很 2 然而現 在我有 一 些愚見 不能不
吿 訴君等 的就是 近來日 本向我 們中國 提出的 絛件愈 逼愈緊 3 內容 怎樣雖 不能很
知道 然而關 於我們 中國前 途的危 險也可 想而知 * 如 果輕輕 答應了 就我的 愚見看
罾起 來將來 受他損 害的地 方大概 可以分 爲三種 5 一 從 前我國 所有的 自主權 喪失了
一 大部分 J 一我國 一 部 分的領 土從前 不過是 表面上 的喪失 現在要 成爲事 實上的
喪失了 ？三 別國在 我國地 土上已 經得到 的權利 要被日 本奪去 、照 這三種 損害我
國如果 一 齊承 認了國 家的勢 力可就 永遠沒 有恹復 的希望 9 就使第 一 種的 損害還
^ 一 可以 拒絕然 而第一 一種的 損害我 國已經 喪失了 一 大部 的領土 更把第 三種損 害說來
THE CHINESE SPEAKER
35
public, will be carefully guarded publicly. Surely this is not asking too much. How
is it that when a public matter arises, people not only refuse to bear their share of the
burden but must needs aggrandise themselves out of the public service, reducing it to
confusion ？
On what does your own home depend for stability ？ Alas ！ Foreigners say that
we Chinese have no Public Spirit. This is really quite true. China has no Public
Spirit because she has no love of the community.
5. LIU KUEI I ADMONISHES SUN WEN AND HUANG HSIN.
BY SOLICITOUS
There is no other way for it
Than for all to rouse themselves
With resolution united in heart and strength
To wipe out the former shame
And call on the Government to devise
Wholeheartedly a method to oppose the Alien
Two years have now gone by without a single letter having passed between us,
for which I am truly sorry. But now having some views, I can't refrain from com-
municating, Sir, with you, and others, for they concern the recent demands made by
Japan on China, which are most pressing and most urgent.
Though we cannot quite know what the contents may be, yet we can divine the
danger they imply to the future of China, were indeed the least response given them.
In my opinion, the injurious effects of these in future may be divided into three
classes. (1) We should lose a great part of our former rights of autonomy. (2) Some
of our territory which formerly was only lost to us in theory, would be lost in fact.
(3) The profits, privileges and rights possessed hitherto by other countries in our
territories would be snatched up by Japan. From those three kinds of harmful results
our country could never have the hope to recover its strength, if it really gives way
altogether to these demands.
As to the effect of the first injury, it is even yet possible to counteract it.
But as to the second, our country has already lost a good part of its territory. Again
as to the third injury, other countries in the future would advance compensating claims,
for certain, and demand other rights and privileges in exchange. When that time
一將 來別國 一定要 提出賠 償並要 拿別的 權利作 爲交換 M 到了 那時候 我國還 當得起
一這個 痛苦麽 U 我們沒 有才力 替國家 帮助一 下說到 國民應 盡的天 職已經 很慚愧 U
一如 今沒有 別法只 有大家 鼓勵了 志氣同 心協力 除掉從 前的嫌 怨叫政 府好專 心想個
對外 的法兒 "乃 近來聽 說日本 有一部 分的浪 人主張 要帮助 我國革 黨來擾 亂要叫
一 我國 政府內 外不能 兼顧就 好忍氣 答應他 所要求 的絛件 "這 種惡毒 計畫眞 是大背
世界 的人道 "我也 明明的 曉得日 本的賢 明當局 决不做 這種被 天下辱 駡的事 "但
是 我國的 革黨如 果還有 國家兩 字存在 心上也 决不至 趁着外 患危急 的時候 更輿出
^ 內亂 來先自 已違背 了救國 的本意 r 然 而聽到 人家這 樣說又 處在爭 權鬧黨 的時候
不能 不叫人 不疑心 M 君等 本是黨 中的首 領應該 趕怏發 表意見 警誡那 一 般 暴動的
a 一 人不可 被外人 煽惑纔 是救急 的方法 M 而 君等的 心跡也 可從此 表白了 ^ 這 是我替
一 君 等設想 的愚見 "咳自 歐洲打 仗而牽 到膠洲 打仗大 局本來 很危險 "所靠 着穩固
國 家的就 是人心 圑結和 內亂不 作罷了 "只要 把近來 的時事 來看那 比利時 不是被
㈱一 德國打 敗了麼 "然 而他 只知道 全國同 一 條心 的抵當 強敵不 管自已 有沒有 打勝的
一 力量所 以千磨 百折還 是要打 "然 而比利 時斷沒 有亡圃 的道理 ^ 要 像波蘭 民黨的
借兵雪 憤朝鮮 一 進 會的引 虎入室 那就國 家的元 氣都已 喪盡國 家就眞 的亡了 "况
且我國 的土地 和百姓 比國萬 萬比不 上我們 "如 果能 够上下 圑結無 論何等 的變亂
^ 一也 斷不至 於亡國 "這就 天演的 公例推 究起來 是確實 可信的 ^ 我自 聽到日 本浪人
I 丑 E CHINESE SPEAKER
37
comes will it possible be for our country to bear the pain of it? We have no ability to
help our government on occasion, and the very mention of our duty as citizens has over-
whelmed us with shame. At present there is nothing else for it but for all to beat up
a spirit of determination, and co-operate with might, so as to wipe out the resentment
and shame of the past, and force the government to devise 、v】iol(、-lieai'tedly some method
of withstanding the foreigner.
But I have heard that some wild fellows in Japan advocate helping the Chinese
revolutionists and coming over to create trouble, and so make it impossible for our
government to attend to both home and foreign affairs at once, with the result that
China would pocket the affront and readily respond to the demands. This villainous
and vicious scheming subverts entirely the humanitarianism of the world. I am well
convinced that the superior and intelligent Japanese in tlie government are decidedly
against this course, which would bring on them the opprobrium of the world. The
Revolutionary party in our own country, if it cherish iu any way the idea of a
country, would never take advantage of this time of serious foreign danger to create
trouble in the country, and themselves be the first to oppose their own ideal of saviug
the country. Still from what is being said by others, and again judging from the
time of the struggle for power, and the contention of factions, I can't but feel some
misgivings. You, Sir, and others, were leaders in these parties, and so you should
make your opinion plain speedily, so as to warn that unruly section, not to be incited
by foreigners, which action would be one way of rescuing us from the crisis : moreover
your intentions henceforth would be clearly stated.
This view I suggest to you and your friends. Hah ！ Since the European War also
implicated Kiaochow in the war, the general outlook is truly serious. What may be de-
pended on to strengthen the country is the unity of the people, and the absence of internal
trouble. It only needs for us to contemplate the present times to confirm this. Has
Belgium not been defeated by Germany ？ Notwithstanding, it is only conscious of this
alone, that the whole country is of one heart in resisting a powerful enemy, and does
not think whether it has strength to conquer, therefore in spite of its sore buffetings it
still keeps on fighting. But theoretically Belgium would never become a dead country.
On the other hand Poland, where the people used mercenary soldiers to extra vasate
their anger, and Korea which, once on a time, led the tiger into its dwellings, have
quenched entirely the national spirit iu this way, and in such cases alone may the
country be said to be extinct.
Again in population and territory, Belgium can in no wise compare with us.
And so were we verily united we should never reach extinction whatever changes betide
us. This is the teaching of the law of evolution, and may be relied on most surely.
一 的謠言 心中很 是着急 M 在私情 上和公 義上不 得不通 吿君等 "君等 對於現 在時局
一 如果 能發表 一 個政見 解釋大 衆的疑 惑這是 我所很 希望的 ^ 還求君 等把我 所說的
話仔 細思想 一回
官
S 眞國民 (憂)
, 1 我國孔 聖人曾 經說道 (地 方上 眞個有 了人纔 能保得 這土地 -人 民眞個 能彀保
0 得這 土地纔 能享用 得土地 上所出 的貨財 3 眞 個能彀 享用土 地上所 出的貨 財纔能
一辦 地方上 應辦的 事業) J 這些 說話不 是明明 載在大 學末章 書上嗎 5 我們 國度裏
彙 一 讀 過大學 的人到 也不少 若是省 省人能 彀讀得 透能彀 辦得到 省省人 讀透了 這段書
省 省的民 氣定是 堅堅固 固對着 國事一 些兒不 肯躱開 e 前排推 翻了一 一排擁 上去一 一
排推翻 了三棑 四排擁 上去三 四棑脚 跟鬆動 了五六 七八排 撑上去 ？ 我們心 上要辦
編到的 事大家 拚命做 去沒有 做不到 的道理 S 人家 坐着不 動先從 我做起 9 一 般富戶
都 戀着眼 前景^ 忘却將 來苦腦 M 做首富 的先一 擲萬 金做個 救難如 救火愛 國勝愛
一家的 大人物 n 富 人貴人 一 時 間決不 下不敢 衝風直 前的領 着衆人 去做事 "許 多窮
^ 一苦人 微賤人 是十分 曉得苦 辣的合 攏來出 幾千萬 萬斤死 力去換 將來的 好光景 U 省
TEE CHINESE SPEAK EL'
39
Ever since I heard the report of those Japanese desperadoes, I have been most ill at
ease, and both on grounds of private friendship and public good could not refrain from
iD forming you.
That you, sirs, make clear your political views in face of the present juncture,
and scatter the doubts of the public, is ray earnest hope. May I nsk you to give my
words your profound attention.
6. TEUE CITIZENS.
BY SORROW.
Our Sage Confucius has said, ' When the country indeed has men it will
then he able to look after this land. When the people are able indeed to care for
the land then it will obtain the wealth which the land bears. And when it is indeed
possible to gather the wealth from the land, then it will be possible to perform the
things necessary to the country.' Are these words not clearly written in the last
chapter of the Great Learning? They are not a few in our country, who have read the
Great Learning and if readers in every province were but to read it and get its intrinsic
truth, so as to put it into action : and were the people of every province to read this
Classic with comprehension, the spirit of the whole people would undoubtedly be
fortified to deal with the business of the Nation and would be unwilling to shirk at all
any duty. When the first group is baffled, the second batch presses on : and when
these in turn are rebuffed , a third and fourth party will rush in: and when the steps of
these grow slack, a fifth and sixth, even a seventh , and an eighth party will grasp the
matter and carry it on. If we want really to perform anything, and if men will take
risks in prosecuting it, there is nothing that can't be done. When others do not move
in the matter, the initiative must rest with rue. A certain number of rich people set
their affections on the things the eyes can see, but forget the troubles of the future.
The leading wealthy man who leads the subscription list with 10,000 taels to rescue
poverty, as he would to rescue a fire, becomes an eminent man and loves his country
more than his own house. The wealthy, the honorable, cannot make up their mind in
a moment and dare not push forward courageously, and become the leaders of the
multitude in action. Now very many poor people, and, people of lowly circumstances
who well know the pangs of woe assembled together, and put forth a thousand times
ten thousand efforts, using their life blood in labour for a better condition of things in
一省 人民能 彀馬上 照這層 做法好 好的做 去窮也 不要愁 得弱也 不要憂 得債也 不要借
得 外人的 欺侮也 不要受 得立憲 爲上立 成不消 再遲七 八年惹 得別人 尋出許 多筌隙
來死 命的鑽 "俗語 說的好 (鑼笆 打得緊 野狗鑽 勿進) "詩 經上 也說的 好叫做 (
W 哥 哥弟弟 在宅子 裏相打 打到壤 牆頭上 去忽然 看見幾 個歹人 趁勢兒 從他側 門裏走
進去 搶東西 哥哥弟 弟便丟 下了私 仇激動 了公憤 同心同 力舉起 了長棒 短棍把 一 羣
歹人赶 出去把 他手裏 搶得的 東西追 下來) M 近來幾 年工夫 各省人 民裏頭 已有許
0 一 多人 看破這 個道理 U 遠事 且別提 單單講 湖北省 人民的 一 叚近 事與列 位聽聽
^ "湖 北省 人民爲 保護湖 北省土 地主權 要把湖 北鐡路 爭回自 辦結成 一個湖 北商辦
一 鐡路 的協會 在漢口 黃陂街 四官殿 開全省 的大會 " 一 個消息 傳出去 不多時 便有幾
0 千個 熱心保 全土地 主權的 聚攏來 田裏的 農夫呀 江湖的 術士呀 都走攏 來做出 一 番
一 可 歌可哭 的事情
^ 當時人 數擁擁 擠擠越 聚越多 "立 脚的 去處幾 乎沒有 "人 頭很雜 恐難講 得話便
帛 定了一 個 規矩進 會場願 做保全 鐡路會 會員的 限本月 初三四 五三天 裏頭先 交會費
一 元 取個會 員資格 "馬 上有 千人左 右納了 會費誓 願做個 力保湖 北路權 的人民 "
初 六日開 選舉會 時從遠 處走攏 來投費 的仍舊 熱鬧的 了不得 "到開 會時正 會長劉
心源先 生說道 這事我 若不出 來力爭 便不算 湖北人 ^ 無論怎 樣總要 把這路 爭回來
^ ^ 自辦 "副會 長劉人 祥先生 在去年 對那爭 回路權 一 事 早誓願 把漢口 所有的 地產約
THE CHINESE SPEAKER
41
future . If the people of every province acting promptly according to this example,
were to go and work efficiently, the poor would have no need to grieve : the weak would
not need to sorrow ： the debtor would have no need to borrow : and there would be no
need on the part of any to suffer the indignities of the foreigner : and were the Con-
stitution to be put into operation immediately there would be no need to delay a further
seven or eight years, and arouse the hostility of the foreigner who will hunt for very
many flaws, find spend his life in working through them. The proverb well says,
' Build your fence strong and the wolf will not worm a hole through.' The Book of
Odes has also a good saying as follows ： ― ' Brothers were fighting each other in the
house, and fought until they came onto an opening in the wall. Suddenly they saw a
few bad characters, availing themselves of the situation, going in through another side
door and stealing things. The brothers put by their private quarrel, and thinking of
their common interest, picked up long poles and short sticks, and with one mind and
strength, drove out the baud of thieves, and recovered the stolen things from their
hands.' Recently thousands of artisans, and many people in every province have
seen the truth of this principle. I will not speak of a distant atl'air, but mention the
single action of some Hupeh people, which happened recently, for your hearing.
The Hupeh people having iu view the protection of the rights of the territory of
Hupeh, strove for the reversion of the Northern Railway, for their own exploitation,
and organised the Hupeh Railway Construction United Society, and opened a general
meeting for the whole province in the Ssu Kuan Tien, Huang Pi Chieh, Hankow. A
short notice only was given, but in a short time several thousand people crowded in,
earnest to protect their territorial rights; farmers, fortune tellers, all came crowding in
to take part in a matter for praise and for grief.
At the time there was a great pressure of people, the more they came the more
they were, so that there was hardly standing room. Divers men were there. Lest it be
difficult to speak, a rule was made that of those present such as were wishful to be-
come members of the Society for protecting Railways should first pay within three days,
i.e. the said month, 3rd, 4th or 5th, a fee of one dollar to be" qualified as a member.
Immediately about a thousand persons took the ticket membership, and contributed
money towards the Society's expenses : and made a vow that they would be the people
to protect the Rights of the Northern Railway. On the 6th, the time selected for the
opening, people from a distance crowded in aud paid subscriptions, and things were as
busy as before. The meeting opened with the speech of the Chairman, Mr. Lin Hsin
Yuan, who said : ' If I do not use every effort in this matter I shall be unworthy of
being a Hupeh person . Whatever happens we must get back this railway and build
it ourselves. Last year wheji the Vice-Chairman, Mr. Lin Jen Hsiang, strove for the
reversion of the Railway, I vowed early to sell up all my land in Hankow, at the then
一 値 時價幾 千萬上 下把來 賣却了 做修路 的費用 "斷斷 不願把 路權讓 到外人 手裏去
(七) 孫中 山先生 國民黨 茶話會 的演說 (天醒 )
官一 1 孫 中山先 生近來 在國民 黨茶話 會有一 篇演 說極爲 中肯本 報現在 繙了白 話登在
一 報 上請諸 位聽聽 。"先 生 說道黨 爭必定 要有正 當的方 法更要 有高尙 的理由 然後可
以說 是黨爭 3 現在一 般人 誤會了 以爲黨 爭是不 合宜的 * 其 實他把 私爭當 做黨爭
話
自然不 對的了 5 一 國的政 治必定 有了黨 爭方才 有進步 e 世 界上無 論民主 立憲國
君主立 憲國沒 有不靠 了政黨 成立的 ？本 黨現在 已得了 優勝的 地位第 一 樣 要硏究
驚的 就是政 黨內閣 的問題 8 然 而這一 種 問題很 費硏究 9 這 時尙不 能決定 W 本黨將
來擔任 了政治 的事業 實行本 黨的黨 綱其餘 的在野 黨就立 在監督 的地位 U 倘然本
一 黨實行 的黨綱 國民多 不信任 地位就 要更動 而本黨 做了在 野黨也 一 樣的立 在監督
編一 的地位 "這 就是 政黨的 用意互 相更動 互相監 督然後 政治才 有進步 "所以 國家必
定要 有政黨 的而黨 爭這件 事眞是 極好了 "但 是要知 道所爭 的不在 勢力而 在公理
比如 親愛的 朋友兩 個人着 圍棋都 要想自 已得勝 "這 就叫 是爭了 "國 家要 求政治
^ 一 發 逢黨爭 是不能 沒有的 "政黨 同人爭 有必定 的要素 31 一 黨綱 一 黨員 的行 爲關係
THE CHINESE SPEAKER
43
market price of the value of several thousand myriad taels, for capital to build the Rail-
way. Never, never shall the Hupeh people be willing for the railway to come into the
hands of the foreigner. '
7. A SPEECH BY MR. SUN CHUNG SHAN AT A RECEPTION.
BY TIEN HSING.
Mr. Sun Chung Shan made a most correct speech recently at a Reception of the
National Party, which we have translated into the vernacular, and insert in our paper
and ask you to kindly read.
He said there must not only be a correct method of carrying on party struggle,
but above all a high endeavour springing from principle, in which case only was it
possible to call it party struggle. At present a class of men raisunderstood, and looked
upon party strife as illegitimate. If such people really regard party strife as private
strife, of course it would be illegitimate. In politics there must be party struggle before
it is possible to get progress. In the world whether it be a Democratic Constitution or
a Limited Monarchy, none are maintained except by Political Parties. Our Party
having gained the position of vantage, the first thing to be done is to examine the
question of Party Cabinet. But this question will take a lot of examining. It is im-
possible to form a decision as yet. When our party undertakes the duties of
administration, and puts into practice our party's principles, those others being in
opposition will be in the position of critics (of our work) . But if the majority of the
people have no confidence in the operations of our principles, the position will be
changed, and our party being out of office, wil】 assume the post of critics like the others
did. This is the utility of Party Politics, there is mutual change of office, and mutual
criticism (of actions) , thus making possible any progress in politics. Therefore the
State must have parties, and as to party strife it is most salient. Still it is essential to
know that the raison d'etre of the struggle is not for party aggrandisement, but for
public rights : just like two dear friends playing a game of chess, each strives for
victory. This is the true idea of struggle. If the state desires to improve politics
party struggle cannot be avoided. Party struggles with others embrace certain
一國家 的進步 不進歩 "所以 黨爭的 正當不 正當是 要緊的 ^ 凡 是本黨 的黨員 旣然要
一 留心在 這爭字 上又要 留心正 當的爭 "那 就好了 "這一 回我 們並沒 有出力 同人爭
一已 經得了 好結果 "以 後更應 當把黨 事國事 當做自 已的事 "開 頭第一 件事 就是要
硏究一 部 好憲法 "中 華民國 有了好 憲法就 能使國 家的前 途發展 "不 是這 樣就要
有非常 的危險 "硏究 憲法的 責任就 在政黨 "我 們應 當格外 留意無 論參議 院衆議
院 省議會 縣議會 的議員 都應得 把本黨 的黨綱 做標準 硏究這 部憲法 "本黨 黨員起
一 1 初似 乎散漫 圑結力 不能發 揚恐怕 因爲預 先存了 悲觀的 念頭以 爲必定 失敗的 ^ 今
一 天 的勝利 實在是 想不到 "可見 中華民 國的國 民黨將 來必得 最大的 勢力我 們不能
放 棄責任 大家要 極力的 做去結 果不是 更好麼 "中 華民國 是從革 命來的 "本 黨是
多 數的革 命黨組 織成的 "我 們旣受 盡了困 難造成 這個中 華民國 "現 在國 家的根
基沒有 堅固仍 舊要把 從前革 命的精 神拿來 鞏固中 華民國 ^這 樣做 法對於 已死的
同志也 不慚愧 也不使 一 般 國民失 了希望 "以 後我國 前途一 切希望 本黨應 當擔在
肩膊上 "這 一 回 選舉也 沒有出 種種運 動的手 叚而國 民到很 表同倩 "所以 更要勉
勵 不好辜 負國民 的好意 "現在 要鞏固 本黨的 根基鞏 固民國 的根基 比較從 前革命
是 容易了 "今 天國民 責望本 黨很切 "就 是他黨 也要防 備的最 要緊的 是我們 一 切
的行 爲都出 以正當 "他黨 就不致 有卑劣 的手叚 "聽 說他人 有拿金 錢運動 選舉的
" I 事 "我們 萬萬不 好學的 "要 做模 範給人 家看這 是我們 國民黨 的精神
THE CHINESE SPEAKER
45
essentials. A single item in the party programme, or a single action of any member of
the Party, will often determine the progress of the State. Therefore it is very important
that party struggle should be carried on honestly. Every officer of this Party should
pay strict attention to this word ' Struggle,' and further pay regard to honesty in
strugglei This would be well. Though we have not hitherto put forth any strength
in the struggle with others, yet we have good results already. After this more than ever
each man in us't look upon the Party's business, the Nation's business, as his own. Fore-
most amongst the things to be done is to draw up a good Constitutional System. If the
people of Republican China can have a good constitution, it will help the state to
prosper in future. If not, there will be exceptional clangers to face. The responsibility
of enquiring into a constitution rests on political parties. Therefore we should be more
than usually careful that all our members, whether in the Senate, or in Congress, or in
the Provincial Assembly, or in the District Assembly, should take our Party's Principles
as the standard in enquiring into a Constitution. The members of our Party in the
beginning seemed as though they were disunited (slack) ， and their power of combination
did not appear to be quite developed, possibly because their minds were disheartened at
first at the thought that they would be inevitably defeated. And our success to-day was
really unexpected. It is evident that the National Pai't)' in future must have great
power, and so we cannot relinquish our responsibilities, but all must discharge them ,
that fruit may come. Is it not so ？ The Republic of China has come through a
revolution . Oar Party is organised from the majority of the Revolutionists. We have
suffered the extreme of difficulties in creating this Republic of China. The foundations
of the State are not firm at present, and we must continue to throw our former revolu-
tionary energies to strengthen the Chinese Republic. By acting in this way, we shall
not be ashamed to meet those, who cherishing the same aspirations with us have
already given up their lives, nor cause a section of our people to lose hope. Henceforth
our Party must bear on its shoulders every hope of the future of our country. In this
election our Party has not used such devices as bribery, nevertheless, the people have
much sympathy with us. Therefore we must use every endeavour, so as not to abuse
any of this good will of the people. The fortifying of the foundations of our Party,
and the strengthening of the foundations of the State, is now an easier matter than the
work of the previous Revolution. So the people expect much from our Party. Whilst
we should prepare against other Parties, yet the thing of most importance is that our
conduct in every respect should be correct. Other Parties would then not dare to act in
an underhand way. It is said that other Parties spend money as an inducement in the
election. On no account let us copy them. Let the strength of the National Party lie
in giving an example to the people.
(八) 民 國捐官 的新法
一 1 捐 官是前 淸的亂 政在未 光復以 前早已 停止了 e 何 以民國 成立之 後又興 了捐納
官一呢 3 諸位 不知道 民國捐 官的法 子比前 淸還多 * 花的 錢又少 所以捐 的人非 常踴躍
一 _ 。調查 起來一 共有三 種法子 e 第一是 捐議員 ？ 諸位不 要說議 員是 國民的 代表要
一 從國民 選舉出 來怎麽 能捐呢 J 這句 話可不 是諸位 糊塗了 11 到覆 選區內 打聽打
話 聽選 舉票的 價錢就 可知道 M 諸 位要說 議員是 名譽職 員有義 務的性 質何必 花本錢
一 去捐呢 U 這個 緣故兄 弟本來 也不懂 問了人 纔知道 "據 說做 了省議 會議員 將來就
有 縣知事 的希望 做了國 會議員 就有各 部總次 長和各 省都督 民政長 的希望 "眞是
i 做官的 捷徑 "前淸 捐個知 縣也要 花上幾 千銀子 "道 台以 上是不 能捐的 M 現在花
不上 一 千就得 了個候 補知事 花不上 一 萬銀子 就是候 補各部 總次長 候補各 省都督
民政長 丄豆 不便宜 b 而且 就是輪 補不到 這個議 員的公 費已經 很闊綽 "第一 一是捐
編 畢業生 ^ 民國 最闊的 是畢業 生頭銜 "有 了這 個頭銜 到處都 可得意 "據說 光復以
一後 某國法 政文憑 輸入中 國不少 ^ 價目已 漲至三 百多元 "生意 發達可 想而知 "就
是 內地有 些學堂 也常有 出賣文 憑事情 ^ 第三是 帶肚子 "諸 位又要 駡我了 說前淸
"一只 有帶肚 子的一 一爺 如何民 國到有 帶肚子 的官吏 …這 是光復 以後各 處財政 困難辦
THE CHINESE SPEAKER
47
8. THE NEW METHOD OF OFFICIAL PURCHASE IN THE DEMOCRACY.
BY THE OLD ANGLER.
The purchase of official posts was long since abolished, during the cankered
politics of the defunct Ts'ing. How is it that after the establishment of the Democracy
the custom of subscription has been revived ？ You do not know that the method of
purchase is even more rife now than during the Ts'ing times. The price being little ,
the purchasers therefore are exceptionally numerous. On examination it is found that
there are altogether three methods of subscription .
The first is the purchase for the office of Deputy. Gentlemen, you must not think
that the Deputies being the people's representatives, and chosen from the people,
so how can the office be purchased ？ Such a question does not imply that you are
stupid. Please go to the voting booths and enquire the price of a voting paper, and
you will know. If you say why should people spend capital in purchasing a Deputy-
ship which is an honorary profession , and of the nature of a voluntary service ？ There
are things you do not understand at first my friends, but you will find out if you
enquire of others. According to what is said, the Deputy of the Provincial Assembly
has the hopes of a local magistracy in the future : and the National Deputy aspires to
be a Secretary or Vice-Secretary of a Board, or the Tutub and Civil magistrate
in the Provinces. Truly a byway to become an official.
A man had to pay many thousand taels to be a District Magistrate in the late
Ts'ing. But it was uot possible to purchase at all a superintendency of Trade or any
position above. But uow an Expectant District Iutendeucy can be had for less than a
thousand taels, and for less than ten thousand a secretaryship, or a Provincial high
office can be had. This is quite nice! Moreover even though his turn for appointment
did not come, the official pay for expenses of the Deputy was very substantial.
The second point is, the purchase of a degree. What a democracy most esteems
is graduates with titles. With this a position may be had easily anywhere. According
to report, diplomas of politics and law of a certain country have entered China in great
numbers since the Restoration. Prices varied up to three hundred dollars and more.
As you may guess, the business was most brisk. Even in some of the inland
colleges, the bartering of diplomas was a frequent business.
The third point is interested subordinates. I expect you will be angry with me,
and retort that these existed in the late Ts'ing alone, how was it possible for these
creatures to exist in the Democracy and in the official class. It was after the Restora-
tion when money was tight in every place, and nothing could be done, and so whenever
一 事沒 有錢如 果有人 肯出來 墊錢就 叫他去 不問他 的人能 否勝任 "據 兄弟所 聽見的
一 江蘇 某縣的 知事某 縣的廳 長某縣 的巡官 多是帶 肚子的 ^ 就 是有了 壤處上 司念他
貼過錢 的也將 就過去 比那按 資格委 用的還 穩當些 ^這 都是民 國捐官 的法子 "說
官 起 來可笑 又可嘆 ^ 如果 長此不 改這中 華民國 還有好 希望嗎
(九) 孫 中山的 總統觀
話一 1 孫 中山先 生到了 日本之 後有一 位日 本的新 聞記者 和他說 起中國 選舉正 式總統
一 的話 2 孫中 山先生 說這回 選舉正 式總統 錐是說 不定那 一 個 當選但 是據我 看來仍
一舊 還是袁 先生的 好因爲 袁先生 曾經在 我們中 國政界 上辦過 大事幾 十年有 閱歷有
* 一 威望有 魄力所 以無論 國內國 外沒一 個人 不想信 「他」 的 3 現 在中國 破壤的 時代已
經過 了建設 的時代 方纔起 頭萬不 能和法 國美國 已成立 的共和 國兩相 比較的 4 所
以做 大總統 的人不 是沒有 威望的 人可以 做得的 。就 現在看 起來最 有威望 的要算
0 袁先生 所以這 大總統 的位置 就要算 袁先生 最合格 e 至於我 們雖是 有理想 有熱心
而說到 辦事的 實在熱 心和辦 事的實 在有能 力還遠 不如他 ？ 所以我 早已決 定不進
政界而 進實業 界情願 辦理鐡 路替國 家出力 8 至於大 總統的 地位我 本來不 希望的
化 一 9 倘使有 多數的 國民要 舉我做 正式的 大總統 就是舉 了我也 決計斷 不就的
THE CHINESE SPEAKER 49
it really happened that any individual was able to plank down money he was employed,
without an enquiry into his fitness for the task. From what I have heard, the
magistrate of a certain district in Kiangsu, and the assistant in another district, and the
police iii a certain district are mostly of this taitutzt! class. The superior did not
consider that it was a detriment to the public, but only that money had been subscribed,
and allowed the m alter to pass, considering it was better to employ such, than a man of
better qualifications for the post. This is the method of official purchase in vogue in
the Democracy. It is truly laughable and lamentable ！ If it is long persisted in, this
Democracy of China can have no future.
9. THE VIEW OP SUN CHUNG SHAN ON THE PRESIDENCY.
A Japanese reporter had a conversation with Mr. Sun Chung Shan, after his
arrival in Japan, on the election of a peimanent President. Mr. Sun said, though it
was difficult to say who was the right man to be chosen for the President in this
election , yet in Lis opinion, there was no more fitting man than Mr. Yuan, for the
reason that Mr. Yuan, having spent many years in the past in the political life of
China, in the administration of great things, having experience, commanding respect,
and possessing virility, therefore had the confidence of the home and foreign people.
For though the times of anarchy in China bad passed and the age of constructive work
had just begun , ； yet they must on no account compare it with the established Republics
of France aud America. So the man who will do for President were he without in-
fluence could not do it. And at present, as we look round , the man of most influence
is Mr. Yuan , I therefore look upon Mr. Yuan as, he said, the most fitting character to
fill the post of President. And though I have ideals, and enthusiasm, stiil in the
details of administrative duties my zeal and strength aie far from teing equal to his.
And I long ago dete] mined not to enter political life, tut the industrial sphere, for I am
very keen on E ail way building, and wish to do something for the country in this way.
I never had a hankering for the Presidency. But if the majority of the people wish to
elect me President, let them do so, but I will on eo account occupy the post.
(十) 袁 總統的 圃事談
1 近來 參議院 議長吳 景濂和 孫毓筠 張耀曾 兩人同 去見袁 總統談 了好久 2 當時吳
一 問道近 來外面 都說國 民黨要 破壤民 國叫南 北分離 政府裏 得到他 們的憑 證沒有 3
袁道這 不過是 報上的 話我是 向來不 看報的 你們不 用理他 就是了 * 說着停 了一回
又 接着說 道現在 的事實 在難辦 5 我想臨 時約法 上有一 條說 道大總 統有了 事故可
以 叫副總 統代理 。我現 在很想 請黎副 總統出 來代理 ？吳道 約法上 所說的 事故是
一 單指 着死亡 疾病說 不是憑 荃可以 藉口的 8 袁 又問道 現在參 議院的 情形究 竟怎麽
樣能 開會麼 9 吳 道參議 院中共 和黨員 反對鐡 路條件 不肯出 席所以 不能開 會現在
已經打 電報給 國民黨 員叫 他們赶 怏來京 開會了 M 做 報的道 現在有 許多人 痛駡袁
總 統叫他 是獨攬 大權自 私自利 n 據 我看來 袁總統 也未必 歡喜這 個煩腦 "這 眞叫
看 人挑担 不吃力
(十 一 ) 自已坦 保自已
1 日本浮 田民道 支那現 在的形 勢時時 刻刻生 出變化 來的所 以日本 要保護 朝鮮一
時萬 萬不可 倂呑満 洲只要 強制支 那答應 担保満 洲所有 的利權 不給讓 第三國 ？那
g 一就 同割讓 沒有兩 樣的了 3 至於 承認支 那算共 和國實 際上也 沒有甚 麼要緊 ， 但是
THE CHINESE SPEAKER
51
10. PRESIDENT YUAN DISCUSSES XATIOXAL AFFAIRS.
Lately Wu Ching Lien, the speaker of the Senate, together with Sun Yu Yiiu and
Chang Yao Tseng went to interview President Yuan and had a long talk with him.
Wu enquired whether the Government had any definite evidence of the popular talk
that the National Party desired to break up the Democracy and divide North and South.
Yuan replied that this was but a newspaper report, and they need pay no attention to
it; he himself was not in the habit of reading papers. After a pause it is reported, he
continued saying, that it was most difficult to act in the present juncture. ' I recall,
he said, a clause in the Provisional Constitution that when the President meets with
some occurrence, (accidental event) the Vice-President should act. I now much
wish that "Vice-President Li should come and act.' Wu said that what the Constitution
implied by ' reason of business ' ouly referred to the case of death or illness, and,
not to any less important occasion. Yuau enquired also of the present prospects of the
Senate, Avhether it was really possible to open the session. Wu said that the
Republican members of the Senate opposed the Raihva}* clauses, and were unwilling to
co-operate, and it was therefore not possible to open the session, and that telegrams
had been sent to the National members asking them to eoine at once to the Capital
to open the Session.
The papers say that a great rmuiber of people blame President Yuan for grasping
at supreme power, for his own ends and profit. In my view, President Yuan is not
altogether enamoured of all this fuss. This is what we mean by the saying that ' we do
not realize the burden by looking at another carrying it.'
«ao-^»>of-;'CrT
11. SELF-PROTECTION.
Mr. Fii Tien Min, a Japanese, says, that ' since the condition of China is
constantly undergoing change, Japan, whilst undertaking the protection of Chosen,
must not absorb Manchuria . alone, but only force China to undertake its pro-
tection, and not to give away to a third party her Sovereign Privileges aud Eights there,
which would not differ essentially from a joint responsibility. The fact that China has
to be recognised as a Republic makes no difference to the crucial point. But at that
一必 定提出 一 個 條件満 洲要讓 給別圃 應該先 要和日 本商量 5 并且要 把關東 州做祖
一保地 6 因 爲實行 侵佔満 洲日本 沒有這 個力量 7 倘然放 棄又覺 得可惜 S 只 有要求
一 支那祖 保是頂 穩當的 法兒了 9 咳満洲 本來是 我們的 領土爲 什麼要 外國人 來叫我
一 們祖保 M 請 諸位想 一 想
f 一) 主 權早就 沒有了
1 俄國 的生活 報說道 蒙古西 北烏梁 海的地 方眞富 足極了 。- 不但牧 畜森林 的利益
極大 幷且有 無數金 礦可開 3 從前 俄國罪 犯逃去 的很多 J 這 個地方 旣沒有 豺狼虎
豹 的危險 又沒有 高山大 嶺的阻 隔不知 不覺已 早成俄 國的殖 民地了 中國人 幷不曉
一 得 5 現 在到說 要保全 蒙古不 失主權 6 恐怕 辦不到
(十三 ) 中 圃已經 失了獨 立國的 資格麼
1 外 國某報 紙上說 道中圃 目下的 政府好 像砂土 地上造 的樓閣 。-內 部同外 部行政
旣然 不能統 一 軍備又 不完全 道德又 一 天壌 一 天國家 的要素 中國簡 直沒有 一 樣 3
一國 家的要 素不完 全還能 算什麽 國家嗎 4 所以中 國人現 在只知 道要各 國承認 5 據
我看來 就是承 認了也 不中用 爲什麼 緣故呢 e 他們的 國家的 要素不 完全已 經失掉
^ 一 獨立國 的資格 7 承認 承認也 不過虛 名罷了 8 現在 還恐連 這個虛 名都得 不到手
THE CHINESE SPEAKER
53
time one article must be made clear, tluit before Manchuria is surrendered to another
Power, Japan must be consulted first. And Mukden must be made a security, because
Japan has not the ability to practically occupy Manchuria. On the other hand it would
be a pity to abandon it: therefore the safest way would be to ask China to guarantee
its integrity. ' Alas ！ Mancliuria was our Dependency, what need for the foreigner to
come and tell us to guarantee its integrity. Take note ！
12. SOVEREIGN RIGHTS LOST LONG AGO.
A Russian paper, the Economist, states that Wu Liang Hai, a district in the
north-west of Mongolia, is very rich in material. Not only is there great profit to be
derived from pasturage and forestry, but there are also many mines that can be opened.
Formerly many Russian prisoners used to flee thither. Since there is no danger from
wolves, tigers and leopards, and there are no great mountain ranges to bar the way,
great numbers of Russians have gradually settled there, and it has already become a
colony of Russia ― of this China is ignorant. But it now talks of protecting the
integrity of Mongolia, so as not to lose the Sovereign Rights. I fear this can't be done.
oas
13. HAS CHINA LOST ITS INDEPENDENT CHARACTER?
A certain foreign paper says that the present Chinese Government is like a house
built on sand shoals. Since there is no unity of action in the administration of the
Central and Provincial Offices, and the military is also imperfect, morals will daily
deteriorate, and so China truly is without one of the essential factors of government.
Seeing that the essentials of government are imperfect how can China be called a State ？
And China at present is only aware of the desire for Recognition by the powers. But
in my opinion were she recognised it would not avail : and why? If the essential
factors of your government are incomplete, the quality of Independence ^has already-
been lost to it. Recognition indeed is but an empty name. But I fear that even this
empty title is not easily come by now.
八
s
(十四 ) 主 權不好 再削奪
1 日本有 一 位政 治家說 道中國 人辦的 外交條 約上頭 一 條 都有不 喪失主 權的話 ，
一 到後來 就實際 上沒有 一 條 不削奪 主權的 g 今回 中俄條 約談判 一 開 庫倫私 約自然
一 應 當取消 恐怕訂 起約來 仍舊免 不了這 個毛病 IS 新民國 的大人 物注意 注意云
(十五 ) 日人 要對我 們的嘴
1 從俄庫 約發生 日本就 在東三 省添兵 今天幾 千明天 幾百總 共算起 來差不 多有十
師圑了 2 近來又 派了四 十多個 小孩子 來假裝 了小販 子到長 春一帶 沿途測 繪地圜
3 東三省 的報上 就一天 兩天的 謾駡他 * 日本 人最重 的是舆 論聽見 他們報 紙上痛
一 駡就 和張都 督交涉 5 張 都督回 答他道 中國政 體現在 已經改 變言論 自由是 臨時約
法上 有的斷 斷乎禁 止不住 e 做 報的說 旁的話 不要說 日本在 東三省 添兵是 公理上
應該 如此的 ？ 倘然我 們中國 轟轟烈 烈的富 強起來 他們自 然不來 添兵了 所以這
種 事單是 謾駡也 不中用 9 何 况駡還 不准我 們駡呢
(十六 ) 日本 的哀的 美頓書
0 i 1 這 一 回日本 政府和 中國政 府所以 i I 交涉的 § § 一 來因 爲日德 戰爭以 後所發
TEE CHINESE SPEAKER
55
14. SOVEREIGN POWERS CANNOT AGAIN BE PARED AWAY.
A J Japanese politician says that the Chinese, in administering their foreign affairs,
have as. first clause in every treaty a statement saying Sovereign Rights shall not be
lost. But whenever they come to a crisis, there is no clause which does not give away
the Sovereign Rights.
On this present occasion, when a discussion has been begun on the Kulun secret
treaty between China and Russia, such concessions should be avoided; but I fear that
when the treaty is fixed the old defect M ill be manifest. Would some veteran take note
of this.
«-0>^_3t»»0»fe^-'^s'
15. JAPAN'S ATTEMPT TO SEAL OUR LIPS.
From the time of the conclusion of the Russo-Urgo treaty Japan has been
adding to her soldiers in Manchuria, one time a few thousand, another time a few
hundred, and computing the total it cannot be far short of ten corps. Lately she
has further sent forty youths, in the guise of small traders (peddlars) to Chang
Ch'un and district, who go about to map out the country. The papers of Manchuria
now and then reprimand them for these methods. The Japanese pay great attention to
public opinion, and hearing these frequent upbraidings brought the matter to the notice
of Major-General Chang. He responded that the constitution of China, having been
now changed, the liberty of speech is incorporated in the provisional Constitution, and
that the discussion in the papers could in no wise be stopped. The editors hold that,
apfut from other matters, which need not be mentioned, the increase of troops in
Manchuria was a matter that should be carried out according to fixed principles.
If we Chinese became intensely strong, they would naturally not come here to
increase their soldiery. Thus it is useless to keep on grumbling regarding this matter.
"Why is it that we are not allowed to criticise the matter?
ji ?mioi«-:^
- 16. JAPAN'S ULTIMATUM.
Tlie reason for the present negotiations between the Chinese and the Japanese
governments originated, firstly, because the aspect of affairs which emerged out of the
一 生的 時局和 從前不 同要大 家想個 善後的 辦法一 一 來凡是 有害中 日兩國 g I 的各種
問題 要在這 个時候 一 齊 解決這 都是爲 了要堅 固中日 兩國的 g 好的 根基保 守東亞
永 遠和平 的起見 。_ 所以 在本年 一 月間 向中國 政府交 出提案 賺 1 1 § 和中 國政府
要 一商量 并且到 了今天 已經商 量過一 一 十五次
官 3 日本政 府始終 把穩妥 的精神 解釋日 本這回 交涉的 理由就 是中國 政府所 主張的
話無論 輕重日 本政府 都肯盡 心聽從 可見日 本政府 I 力要想 在美满 和平上 解決這
個提案 * 那全部 的討論 從第一 一十 四次的 會議就 是上月 十七那 一 天已 經把大 I 討
話一論 i £ e 日 本政府 g I 交 涉的全 部把中 國政府 所議論 的地方 I 酌 一 回對 於最初
提出 來的原 案讓了 許多在 同月一 一十六 日又提 出修正 案於中 國政府 一 定叫 中國政
府 表同意 並且聲 明中國 政府如 果表同 意日本 政府就 把犧牲 了許多 生命金 錢所得
到的膠 州灣在 相當的 機會附 些公正 至當的 條件把 該他地 交 還給中 國政府
e 那兒曉 得五月 一 日中 國政府 對於日 本政府 修正案 的答覆 却和日 本政府 所預料
一 的全 然相反 7 幷且 中國政 府對於 該案不 但沒有 一 些誠 實的意 思好好 的硏究 一 回
幷且把 日本政 府交還 膠州灣 的苦心 和好意 也沒有 稍爲顧 赚
編 S 查膠州 灣是東 亞商業 上軍事 上的一 個重要 的地方 日本政 府因爲 取得膠 州灣費
的 金錢和 I S 不少 旣然給 日本取 得以後 一 點兒 沒有交 還中國 的義務 9 然 而爲了
兩 國國交 親善起 見竟然 打算把 他交還 中國而 中國政 府旣不 考察考 察又不 體諒日
本政府 的苦心 實在叫 人可恨 W 中國政 府不但 不顧念 日本政 府關於 交還膠 州灣的
S ^ 倩 誼而且 對於日 本的修 正案在 答覆的 時候要 求日本 把膠州 灣不附 條件交 還中國
THE CHINESE SPEAKER
57
conflict between Japan and Germany were different from what they were previously,
and demanded a wise method of action on the part of all : ani seondly, bacause of the
desire to settle, at this one time, every question that was detrimental to the intimate
relationship of China and Japan, with the sole view of strengthening the basis of the
cordial friendship subsisting between the two countries, and of preserving the peace of
East Asia for ever. Therefore in the first month of this year we presented proposals to
the Chinese Government, in all sincerity of heart and parpo3e, and have held twenty-
five conferences up till to-day.
The Japanese Government have displayed, from first to last, a straightforward
spirit in presenting the rights and aims of Japan in the present negotiations, whilst on
the other hand, the opinions expressed by the Chinese Government, whether trivial or
weighty, have been listened to willingly by the Japanese. Heuce it is evident that the
Japanese Government did its be?t to settle these questions in a friendly way, and in
the spirit of perfect peace.
The whole volume of the discussions was practically concluded in the twenty-
fourth conference, that is to say on the 17th day of ltut month. The Japanese Govern-
ment taking a broad outlook of the whole corpus of the discussions, and taking under
review the points of criticism raised by the Chinese Governinant, milking many con-
cessions on the proposals presented in the first and original draft, presented again to
the Chinese Government a revised copy of proposals, on the 26th of the same month,
desiring its acceptance by the Chinese Government : at the same time offering to tlie
Chinese Government on its acceptance that the Japanese Government would rendite to
the Chinese Government Kiaochow Bay, gained at a sacrifice of many lives and much
treasure, at a seasonable opportunity, with fair and proper conditions.
Who would have thought that on the 1st of the 5th moon the Chinese Govern-
ment presented their reply to the revised copy of the Japanese Government which was
altogether contrary to Japanese anticipations. Moreover the Chinese Government gave
no sincere thought or real examination at all to this matter, and further did not take
the slightest count of the Japanese offer to rendite Kiaochow to China, nor their kind
intention and difficulties in doing so.
In reference to Kiaochow Bay it is a very strategic military and commercial
centre in the East, this territory Japan obtained at great cost of treasure and life, and
Japan was not under the slightest obligation to rendite it to China. But, with the
object T)f maintaining friendly relations intact, she quite intended to rendite it to China,
yet to her great regret the Chinese Government did not consider this, nor sympathize
with the difficulties of Japan. Not only did the Chinese Government ignore Japan's
friendly feelings in offering the rendition of Kiaochow Bay, but it, moreover, at the
time of its replying to the Japanese revised articles, demanded that Kiaochow Bay be
一幷 且因爲 日德戰 爭的時 候日本 在膠州 灣用兵 所發生 出來的 結果和 避不了 的各種
一損 害要求 日本賠 償此外 關於膠 州灣地 方又提 出幾種 要求幷 且聲明 將來中 國政府
有權加 入日德 講和會 議云云 U 中國也 明明知 這日本 不會答 應以上 所說的 要求而
故意提 出來並 聲明該 案是中 國最後 的決答
U 因爲日 本政府 不能答 應這等 要求則 那未議 定的各 事無論 如何商 議皆商 議不出
甚麽 道理來 "總而 言之中 國政府 的答覆 全沒有 一 些誠實 的意思 "而 且中 國政府
一對 於日本 修正案 中別樣 條件的 回答如 南満洲 和東內 蒙古問 題就地 理上政 治上及
一工 商利害 上都和 日本有 特別的 關係是 中外各 國所共 同承認 的這種 關係因 爲日本
經 過前後 兩次的 戰事更 爲深切 然而中 國政府 輕看這 種事實 一 點兒 不尊重 日本在
縱 S 方 的地位 "就是 中國代 表所已 經說明 的而這 回中國 政府的 答覆也 I 意改去
致代 表人的 話成了 一 片 空談或 者這方 面已經 答應而 那方面 又不答 應了實 在叫人
不能 承認中 國當局 的信義
^ 至於顧 問學校 病院兵 器兵廠 和南方 鐡道的 條件日 本政府 的修正 案或是 把關係
於 外國的 同意做 條件或 是把中 國代表 所說明 的存錄 下來却 和中國 主權和 條約並
沒 有怎樣 的牴觸 然而中 國政府 的答覆 說和主 權條約 有關係 不能答 應日本 政府看
到 中國政 府這種 態度錐 覺得再 沒有協 商的餘 地然而 究竟想 要維持 東亞的 和平希
S 一 望 這交涉 就可以 瞧滿 好了 £ 而避 去時局 的爭鬧 £ 所以在 無可忍 耐之中 酌量鄰 i 政府
THE CHINESE SPEAKER
59
returned to China unconditionally, and it further demanded compensation from Japan
for the actions of the Japanese military operations in Kiaochow Bay, and for every kind
of damage done, which were unavoidable, during and after the Japanese and German
struggle ； besides this, she also presented several demands concerning the territory of
Kiaochow Bay, as well as announced that China had the right to participate in the
peace conference of Japan and German}*, later on; and so on. Although China was
quite aware that Japan would not be able to accept the demands mentioned above,
nevertheless she purposely presented them, and announced that these said terms were the
very last words of China in reply.
Because the Japanese Government was not able to accept these demands therefore
the settlement of the other questions, however compromising it might be, would not be
to her interest. And so the present reply of the Chinese Government is on the whole
vague and meaningless.
Moreover the Chinese Government's attitude in replying to the other clauses con-
tained in the revised draft of Japan, such as the questions of South Manchuria and
East and Inner Mongolia, that is to say the territory, the administration, and the con-
ditions of industries, all of which are of particular concern to Japan , and fully acknowl-
edged to be so by China and every Power, this concern arising from the fact that Japan
has, from first to last, been engaged in two wars giving it more and deeper significance,
but the Chinese Govemment has overlooked these facts, and has not paid the slightest
importance to the Japanese position. Rather, China has freely altered those articles
which the Japanese Government, in a compromising spirit, has formulated in accord-
ance with the clearly expressed wish of the Chinese Representatives, thereby reducing
the statements of the Representatives to empty talk, and on seeing her conceding in this
direction and withholding in that direction, people were really led to conclude that
those in authority in China were without truthfulness.
With regard to the clause dealing with the question of Advisors, Schools,
Hospita's, Arms, Cruisers and the Southern Railway, the revised draft of Japan, either,
by making a reconciling clause in matters affecting foreign powers, or, by keeping on
record the clearly expressed opinion of China, leaves no ground of collision with
Chinese Sovereignty or foreign treaties; notwithstanding the Chinese Government
in its reply refuses assent, holding that Sovereignty and treaties are affected. AVhen
the Japanese Government sees that the attitude of the Chinese Government is such,
although there is no further room for discussion, yet holding to the end its desire to
maintain the peace of the East of Asia, it still cherishes the hope that this crisis will be
settled in its entirety to avoid a condition of strife. Therefore, in spite of circumstances
being in a condition admitting of no patience, but consulting the feelings of the
Government of its neighbour state, it undertakes to eliminate every article of the 5th
r 中 國人受 了這奇 恥大辱 而不趕
緊打起 精神奮 發志氣 將來被
日 本滅了 那就 甘心做 日本的
牛 馬奴隸 可以不 必怪日 本人」
軍備 爲和平 的保障 (正)
有 了軍備 纔 有和平 和 平和軍
備是 截然分 不開的 中國 不講軍
備 妄想和 ：牛 所 以處處 受辱了
TEE CHINESE SPEAKER
01
clause in the first revised draft of the Imperial Government, with the exception of
the matters concerning Fukien, about which mutual correspondence has taken place,
and which the vo governments have settled on between them, it is recognised that the
remaining five heads are put on one side in this present crisis, and referred for
further conside - tion to the future. The Chinese Government too should consider the
friendly dispos on of Japan , and quickly give its assent to the whole draft of the
Japanese Government without alteration, that is to say each remaining clause, viz., the
1st, 2nd, 3rd, 4th clauses, as well as the oth in as far as it concerns Fukien, according
to official correspondence, as contained in the revised draft presented on the 26th of tbe
4th moon, and now the Japanese Government sends once more an admonitory informa-
tion, and expects the Chinese Government to send a completely satisfactory assent to
this admonition by 6 p.m. 9tli day, 5th moon , at the latest. And if a completely
satisfactory response is not received by that time, then the Japanese Government must
employ compulsive methods, which is its final word.
If the Chinese after bearing this horrible shame
And great insult do not forthwith bestir
Their energies and summon their resolution
They will be extinguished by the Japanese
And wittingly become the ox and the horse,
Slaves of the Japanese, but
For this the Japanese must not be blamed.
17. ARMAMENTS ARE THE BULWARKS OF PEACE.
Being well equipped with arms
Can peace be only kept,
The one cannot be parted from the other.
- Careless to foster arms China
Suffers insult on every hand.
The war of the European nations is the object of the world's prayer for peace ；
Japan also occupies Tsmgtao with the object of the maintenance of the peace of East
Asia; the reorganization of the military in our country is also the object of peace.
一 詞何 以必用 軍備做 保障呢 _ 。哈哈 沒有 軍備不 I § 保和 平沒有 軍備不 1 1 定和平
一 沒有 軍備不 | § 永 久和平 。軍 備的範 圍是很 g 的鎗 礮要精 銳火藥 要猛烈 戰艦要
齊 全軍人 要忠勇 防禦要 堅固運 輸要利 便這六 件事都 完全了 纔能稱 做軍備 纔可以
官一保 持和平 ： 我所以 說軍備 做和平 的保障
一 S 怎麽說 沒有軍 備就不 够保守 和平呢 9 國 家立在 地球上 有強的 有弱的 ^ 強弱的
分 別是在 軍備上 不是在 土地上 U 強的 弱的勢 力旣然 不同強 弱的交 涉必定 紛紛起
話一來 "強 國不 安強圃 的本份 必要用 他攻擊 的手段 "弱 國不安 弱國的 本份必 要盡他
一 防禦的 方法所 以萬萬 難保他 和平的 "我國 甲午年 合日本 開戰以 堂堂一 個 中國竟
然 敗於三 島的日 本割地 賠款損 失無數 眞眞是 我國民 的大恥 "自從 敗於日 本以後
0 一 各國 就跟着 glfe 有因 爲小事 要求割 地的有 沒有什 麽大緣 故要求 割地的 有要求
開通商 口岸的 有要求 g g 路礦 利權的 "幾十 年中沒 有安穩 的日子 只因爲 我國的
一 軍 備懦弱 處處委 曲求全 "從前 的事不 必說就 如這回 日本的 要求我 國政府 所以忍
0 一 痛 答應的 無非爲 了軍備 不充足 M 而日 本所以 敢來要 挾敢來 恐嚇的 也無非 利用我
這軍備 不充足 " 這不是 沒有軍 備就不 能夠保 和平嗎
一 ^ 怎麽說 沒有軍 備就不 能夠定 和平呢 "邦 交的 w g 沒有一 定的 "或 是因 爲利權
^ 一 的關係 或是因 爲國際 的關係 一 不 満意邦 交就不 免決裂 "邦 交旣決 裂就不 免把兵
THE CHINESE SPEAKER
63
But this word Peace is a term most highly esteemed, and of fragrant beauty and
so why need armaments for its bulwark ？ Ha ！ Ha ！ Without preparation of
armaments it is not possible to preserve peace : without armaments it is not
possible to liave an assured peace, and without armaments it is not possible to
have perpetual peace. The sphere of armaments is a wide term, implying tliat
the artillery must be powerful; the ammunition must be explosive ； warships must be
complete ； soldiers must be loyal and courageous ； the defences must be strong : the
commissariat must be efficient : it is onl) when these six items are perfect that
armaments are complete, and able to guarantee peace. Therefore it is I say that
armaments are the bulwarks of peace.
Why is it I say that unless the country is armed it is not possible to preserve
peace ？ Of those countries established in the world some are strong, and some are
weak. But the difference between being strong and weak lies in being nrmed and not
on territory. When the strength of the powerful and weak are not the same, troubles
are sure to arise abundantly ； the strong country will not be satisfied in its duties as a
strong country, but must use its skill in offensive war (attack) : a weak country will
not be satisfied with its duties as a weak state, but must carry out every method it
knows for defensive purposes : hence it is tremendously difficult to guarantee the peace.
Our country in the year Chia Wu had a war with Japan, when China, this so honour-
able and mammoth country, was defeated even by the three islands of Japan ； the
despoliation of territory, the indemnity, the innumerable losses are truly a shame on
us, citizens. Ever since we were defeated by Japan every country has imitated
Japanese methods ； some seek to slice off some of our territory for the least thing, some
without the least excuse seek to have our land, or want to open treaty ports, or desire
the privileges and rights of railways and raining. Within the last ten years we have
not known a day's secure repose, simply for the reason that our armaments are weak,
and everywhere we have been trying to find peace by great sufferings. There is no
need to mention former affairs, but refer only to the present demands of Japan . The
reason that our Government gave a painful assent was no other than that our military
condition was inefficient; and the reason that Japan had the daring to come and
squeeze us, and frighten us, was that she made most of the opportunity of our military
un preparedness , which things are a proof that without being armed it is not possible
to preserve peace ！
Why do I say that it is not possible to have an assured peace without being
fully armed ？ There are no definite assurances in international intercourse, either as the
consequence of privileges and rights, or as the consequence of diplomacy, when the
suspension of intercourse cannot be avoided on the issue of any disagreement; inter-
course being broken off war cannot be avoided ； war being joined victory and defeat
一戎 來相見 "兵 戎旣然 相接勝 負就可 以分明 3 講和平 以了事
一 "若是 兩國軍 備沒有 什麼大 上下國 事就容 易定局 ^ 日俄兩 國因爲 爭奪满 洲的權
一 利就 在荊淸 光緖一 一十九 年的時 候在満 洲打仗 日本雖 然是勝 却是已 經兵也 疲乏了
力也 用盡了 "俄 國雖然 是敗還 可以支 持再戰 "俄害 怕日日 也害怕 俄兩國 旣然和
官 平了事 - 但俄國 究竟是 個強國 到了現 在仍舊 是和平 如故並 沒有別 國敢去 欺侮他
一 ^ 假 使俄國 一 敗 塗地不 伹日本 要乘勝 直追就 是歐洲 各國也 要起來 轉他的 念頭俄
國 那就從 此多事 了那有 今日的 和平呢 M 這不 是沒有 軍備就 不能定 和平嗎
"怎 麼說沒 有軍備 就不能 夠永遠 和平呢 "世 界越發 是文明 人民就 越發是 進化戰
爭 也越發 是激烈 "五洲 中都是 強國那 就可以 永遠和 平五洲 都是弱 國也就 可以永
遠和平 要是有 強的有 弱的勢 力都不 一 樣那就 縱然有 那些博 愛大同 的宗旨 § I 在
一世 界上還 是不能 夠永遠 和平的 "這 是什麽 緣故呢 "現 在各 國有的 是抱報 復主義
M 有 的是抱 侵略主 義有的 是抱大 陸主義 有的是 抱雄長 主義種 種主義 都是發 生在軍
備不 平等上 "只 要看 歐州打 戰就可 以做種 種主義 的憑證 "現 在英 法俄是 協約國
德 奧意是 同盟國 勝利歸 在協約 國弱國 所受的 害小勝 利歸在 同盟國 弱國所 受的害
編大 ^ 這也 是跟着 軍備而 轉動的 "總 而言之 軍備甚 麽地位 國家就 也在甚 麽地位 "
軍 備如果 不平等 戰爭的 事情終 究沒有 个完結 的時候 "這不 是沒有 軍備就 不能永
遠 和平嗎
"照 這種種 方面說 來就可 見軍備 是和平 的保障 "然 而說起 我們中 國的軍 備來眞
S 一 眞 是太薄 弱了旣 然沒有 各樣戰 艦又沒 有海軍 人才鎗 礮火藥 簡直是 不夠用 陸軍額
THE CHINESE SPEAKER
G5
will emerge, and the dispute will be settled by terms of peace. If the two countries are
about equally prepared in arms, without much preponderance on one side or the other,
then diplomatic affairs can be settled without difficulty. "When Russia and Japan
strove over the economic rights of Manchuria, they fought in East Asia, during the
time of the late Tsing, in the 29th year of Kuang Hsii, and though Japan was victorious,
yet her troops were already exhausted : though Russia was defeated she still could
afford to continue the fight : Russia fearing Japan, and Japan also fearing Russia, peace
was made by the two countries. But Russia is still a strong power, and maintains the
peace even now as of old, nor can another power venture to despise her. Suppose that
Russia had been licked to the dust, not only would Japan have followed up her victory
forthwith, but every European power too would take advantage of her, and Russia
would henceforth have her hands full, under which conditions how could there be the
present peace ！ Does not this show that without being armed it is not possible to have
certain peace ！
Why do I say that without armaments it is not possible to have eternal peace ？
The more civilized the world is, the more intelligent the people are, the more fierce also
will the battle be. If the world were composed of countries all equally strong, then
eternal peace would be assured : or if the world were composed of countries all equally
weak, in such a case, too, eternal peace would be ensured ； but if some are strong and
some are weak and their relative strength is unequal, in that case, though those princi-
ples of Universal Love and Commonweal prevail the whole world over, still it would
not be possible to have peace for ever. Why so ？ At present some countries harbour
the policy of Revenge : some the policy of Aggrandizement : some the policy of the Con-
tinental System (Universal Domination) : and some cherish the policy of Expansion,
one and all of which tend to rise from the inequilibrium of military preparation. It is
only necessary to look at the Great War in Europe to confirm the truth regarding each
kind of policy. At present England, France, and Russia are the Allied Powers ；
Germany, Austria, Italy are the Treaty Powers ； if victory falls to the Allied Powers
the weak kingdoms will suffer little harm ； if victory falls to the Treaty Powers the weak
kingdoms will suffer great harm, which effect follows from the fluctuating state of
armaments . To sum up, the position of military preparedness will be the position of
the countiy. As long as the military is really unequal, then there can be no prospect
of a cessation of warlike operations. And it is thus evident that without armaments
there can'be no eternal peace.
It is plain from these various points of view that armaments are the bulwark of
peace. But to speak of our Chinese armament it is altogether too weak, since it
is without any kind of warship ； nor has it men with naval training ； and it is patent
that it is deficient in arms and munitions : the total number of the army is not more
一數 總計不 過幾十 萬軍港 不能够 堅固守 着鐡路 也沒錢 修辦並 且有許 多人民 還是在
一 夢寐 之中不 知道擔 一 些憂慮 "請 教怎 樣能夠 自已堅 固我的 g ？ 呢 "要想 自已堅
一 固我的 S ？ 爲了 永遠和 平起見 就莫如 多備鎗 礮多備 火藥多 練海軍 人才多 造各樣
官 一 戰艦 堅固守 S S 軍港 倣个海 軍根據 地多造 了鐡路 以便呼 吸靈通 "更 要添 招陸軍
準備糧 餉如此 饞可以 保和平
"然而 那都是 有形的 軍備至 於無形 的軍備 更不可 不注意 "無 形的 軍備是 什麼呢
話 g 就 是我們 人民的 一 片心 Is 人人的 1 理^ 如果個 個把毀 家紆難 i I i § 把保全
圃家 領土當 做自已 職分那 些有形 的軍備 自然都 容易辦 得到了 "這 不是我 們中華
\ 民 國永遠 和平的 保障嗎
(十八 ) 參政 院請定 懲辦國 賊條例
近來 竟有幾 個亂徒 私下 和外人
編 一
訂約 無 非要把 本國的 一 切權利
舉 送他族 這秫人 非嚴 辦不可
1 五月一 一 十九日 大總統 申令道 參政院 上呈稱 說立圃 的根本 全在人 心只要 人人有
g \ 愛 國的心 國家沒 有不強 盛的這 是現在 世界上 的公例
THE CHINESE SPEAKER
67
than a few hundred thousand : the ports are not strongly guarded, and it is not
possible to build railways for lack of funds; moreover there are a great many people
still asleep in their dreams, without a thought of anxiety. How, I ask you, how can we
fortify our own land ？ If we think of strengthening our own territory, with a view of
ensuring eternal peace , there is no better method than the preparation of much
artillery ； of much ammunition; and the training of much talent in naval things ； the
large creation of every kind of battleship; the strong defence of good ports, which shall
serve as bases for the navy ； extensive building of railways for the convenience of
quick transport; especially is it necessary to enlist men for the army, and prepare
a conimissariat ； iu this way only is it possible to preserve peace.
Yet all this is a material preparation of the military; it is more important than
anything to pay attention to the immaterial armaments. What are the immaterial
armaments ？ They are the minds of the people. If every one had in mind the
motto, rescue the country by sacrificing personal property, and looked upon the
country's defence as a natural duty, then those material armaments would easily spring
into being. Is this not the bulwark of perpetual peace for the Chinese people ？
18. THE EEQUEST OF THE ADVISORY COUNCIL FOE REGULATIONS TO
PUNISH THE ENEMIES OF THE STATE.
Traitorous men have lately risen
And made illicit treaties with an alien race
Intending to surrender China's Rights
And Privileges wholly to strangers.
The only way to treat such factions is
By rigid and by harsh admonition.
On the 29th of May, the. President issued a decree, stating, that the Advisory
Council had petitioned, saying that the foundations of an organised state lie wholly in
the hearts of the people, and that it is the accepted Public Law of the world to-day
that every kingdom may be flourishing, if only every one were imbued with patriotism.
一 。一 中國換 了專制 改作共 和本來 要萬人 一 心五族 一 體 纔能收 到合了 羣力抵 當外侮
一 的功效 "那 兒想 改革沒 有好久 就有暴 徒擾亂 連政府 孤立幷 且有財 力艱難 同商民
也困苦 * 回想 兩年以 前是怎 樣景象 說來眞 可痛心 5 幸而上 帝帮助 中國統 治得了
人把 禍亂漸 漸平服 e 自 從正式 政府成 立以來 建設的 事業都 已經有 了正軌 i | 的
人 民也已 經有了 轉機從 此以後 挽回元 氣堅固 邦基國 家當然 有轉弱 爲強的 一 天這
都是 政府和 人民同 心協力 天天處 在憂苦 勤緊懼 怕危險 中間纔 能夠有 這樣的 進步，
？ 國事稍 稍平安 又遇到 歐洲的 戰事發 生但我 國照着 公法厳 守中立 8 我政 府細心
一 深恐怕 辦理稍 稍不謹 愼就要 給人家 牽入危 險之內 9 我 國人民 也很明 白這個
意 思全國 一 心竭 力求自 家保衞 的方法 無非自 已愛自 已的國 家以免 弄到危 亡的地
位 J 3 ⑩ ™ 竟然 有兩三 個亂徒 生性無 賴妄把 辛亥年 的革命 算他自 已的功 勞說話
騙 人也不 知道羞 恥犧牲 人民的 生命搜 搶人民 的財產 僥侔得 了富貴 n 惟是 他的貪
心強 暴的天 性還是 和從前 一 樣又 想出來 I S 因此一 敗塗地 只得逃 命海外 "I 着
從前的 私憤借 了外力 | g 了 f | 國內 的奸人 竟然做 出賣國 求榮的 事情來 私下和
外人 訂立密 約或是 勾結外 人擾亂 本國或 是抵押 ^ s w i 分 路擾亂 "種種 的奸謀
無非是 要把本 國國家 人民的 一 切 權利低 首下心 奉送給 他族的 人就好 i 了他 自已
的慾望 "喪了 良心得 了狂病 可算到 了極點 "五 洲萬 國决沒 有這種 人類怎 可以叫
^ 一 他住在 海外還 自稱作 中國的 國民以 羞辱我 舯明的 後代呢 M 所有這 等亂徒 應當請
THE CHINESE SPEAKER
69
China was changed from a despotic into a republican regime, with the funda-
mental notion of enjoying the fruits of the united strength of the community, and
resisting foreign oppression by uniting all hearts, and creating one body out of the five
races, under which form alone is this possible. Who would have thought that not long
after the revolution some desperadoes would create turmoil, the government would be
without help, the finances would be tight, and the people would be in straits.
A retrospect of the conditions of the past two years fills us with pain.
Fortunately God has helped China in providing the proper man, at the head of affairs,
who has gradually allayed the disturbances. From the establishment of a permanent
Government there has been a solid modus operandi for organizing every affair : and the
distressed people have also found means to turn the corner ； henceforth by renewing
pristine vitality, and strengthening the foundations of the State, our Government should
become strong naturally one day, and this progress is solely due to a united effort,
which Government and people have exhibited in the midst of sorrow, suffering, anxiety,
and danger.
When the affairs of the country were getting somewhat more settled, we fell
upon the war which arose in Europe, but our country has striven to observe rigid
neutrality according to interuational 】aw. Our Government carefully deliberated its
mode of action, fearing much lest by the least carelessness in its operations, it should
be dragged into danger by any one. Our people well understand this, and the whole
country is of one mind, from pure patriotic motives, in seeking the way of self-
defence in order to avoid its falling into a point of mortal danger ； but unexpectedly a few
rebels, without character, wrongly assuming to themselves the merit of the revolution
in 1911, deceiving the people by their boasting, shamelessly sacrificed the lives of the
people, swept up tlieir riches, and by a lucky chance became wealthy and honourable.
But as their greedy disposition is still the same as formerly, they met with a rout when
they meditated agaiu to stir up trouble, and only escaped with their lives by fleeing
beyond the seas. Imbued with tlieir former selfish ardour, they borrowed foreign help,
and deputing a numerous band of traitorous colleagues at home, they finally sought
renown by selling their country ； and by illicitly concluding secret treaties with
foreigners, either to stir up troubles in the country by an alliance with foreigners, or, by
mortgaging the country for large sums, they devised to create troubles in many ways :
all their "evil schemes resulting in nothing but a submissive surrender of the rights and
privileges of government and people to an alien race, thus fulfilling the aspirations of
their own cupidity. Thus we 】iiay say that the effacing of conscience, and, the blight
of madness have reached the limit. In the whole world there is no human specimen
like them, and how can they be still self-styled Chinese citizens, when they reside
abroad, shaming the spirit of the posterity of Huang Ti. The Government must be
一 政府另 外定出 一 個懲辦 國賊的 專絛並 且派人 査近來 亂徒中 確有這 項賣國 行爲的
從嚴治 罪宣示 全國以 作儆戒 "經 § 上 也曾說 過除惡 必要除 盡普天 下纔可 以大家
一同 伸公憤 M 而且叫 全國靑 年軍民 中知識 簡單的 都明白 中國所 以受禍 的由來 "稍
一有 人心的 人該當 沒有不 痛心疾 首戒勉 他的子 弟不要 誤入了 迷途旣 殺了自 已的身
一 體又害 了國家 ^ 總望愛 國大義 個個都 能夠明 白不呌 洪水猛 獸的禍 害再見 於今日
一 實在 和中國 前途大 有關係 "現 在公同 議決建 議等話 着交政 事堂飭 法制局 査照辦
理 此令
THE CHINESE SPEAKER
71
asked to create special punitive laws to deal with such a class of traitors, and depute
men to enquire whether there have been such actions as selling the country amongst
the recent rebels, and punish their treachery in a most condign way, and, make this
known to the whole country as a restraining warning. The Classics have also taught
that in eliminating evil, it must be done radically, in this way alone can the public
zeal be made to prevail, and also the simple knowledge of the youtli in the army shall
all understand the reason of the distresses of China. Of those who have but little con-
viction there should be none who will not warn their sons, in anguish of spirit and
distress, lest they be deceived and enter into the ways of error, uot only endangering
their own lives, but also injuring the country. It is to be hoped that all will under-
stand the sentiments of patriotism, and, not cause again to be seen in our day the
disaster of the flood or ravenous beast, a matter which is truly of great concern to the
future of China.
We now respectfully formulate the words of our decision.
Let the matter be handed to the Law Office of the Administrative Board for
examination and action thereon. So Commanded.
官
第二章 關 於教育 的演說
浙江教 育界的 大演說
出 了學堂 就該 注意將 來的職
業 口 〈要 能人 人獨立 全國的
經濟也 發達了 政治 也改良 f
話 一 1 中流 社會中 人以及 一 般靑年 對於國 家的關 係最大 2 中 國的興 廢存亡 全都龙
一般 人身上 。。近 來 他們的 舉動多 半學了 激烈一 派不 知道激 烈是毫 沒有效 驗的、 1
切實 做去纔 有把握 4 我輩 四五十 歲的人 在社會 上差不 多是過 去的但 是要想 一
良 好的方 法敎育 一 般靑年 使得這 般靑年 可以替 國家造 些幸福 5 大概 年老的 n.
走錯 了路年 輕的可 不能再 走錯了
e 第 一 要抱 定主意 將來離 開學堂 後去做 一 種 | 利 的職業 官廳職 業不是 歐 利： S
須出 了勞力 去經營 的纔能 算作眞 正的财 利職業 -, 職 業並沒 有高下 一 個 公司毐
經理 是純粹 的職業 一 個公 司裏的 勞工也 是純粹 的職業 》 我們對 於職業 一 心 一
0
7
去 做不論 他的大 小就使 小職業 如果能 成功也 就很好
CHAPTER II
EDUCATION
1. A GREAT ADDRESS AT THE CHEKIAXG EDUCATIOXAL COXVEXTIOX
BY LIANG CH'I CH'AO
On leaving school
You should attend to your career
If only every man had self-support
The economics of the country would improve
And politics would be reformed.
The middle classes as well as the young men are of the greatest consequence
to a nation; and the rise or fall, the permanence or death of China rests wholly on
the heads of such people. Recently most of the actions of these have savoured of
the war spirit, forgetful of the fact that the war spirit has no fruits whatever in
itself, but it must be put into operation to have any justification. Men of my
generation, those of 40 or 50 years of age, are almost out of the race in life:
and what is wanted is the propounding of some sound rule for instructing the young
generation, in order to lead the younger generation to create some measure of
prosperity for the country. Generally the elders have gone wrong, but the juniors
must be kept from erring also.
It is of the first importance to have a fixed determination, when after leaving
school yon are in some profitable employment, ― but an official vocation is not one of
profit 一 fo put your whole strength into your work, since in so doing aloue can you
be said to fill honourably a wage-earning post. There is no distinction of high and
low in employments; to be the manager of a company is a fitting occupation, and
so also is working in a company a fitting occupation. We should put heart and
soul into our occupation whether it be small or big; and if we can make a real success
of a small post so much the better.
一 9 我 們做事 切不可 計較他 難做的 或是容 易做的 ^遇 到困難 必須拿 定了鎭 靜的態
度不可 因爲有 些阻力 就不向 前倣去 "譬如 行船是 免不了 風浪的 "風 浪沒 有什麽
一 可怕只 要能鼓 足勇氣 直往前 去必定 有逢到 彼岸的 一 天 "更 不可做 了這件 又要去
一 做那 件弄得 一 件做不 成功豈 不是白 白費了 光陰麽 "所 以出 了學堂 以後所 應該注
官 意的就 是將來 職業上 的預備 "只 要能 人人獨 立全國 的經濟 自然就 會發達 W 全國
的 經濟旣 發達纔 可以講 政治上 的改良 "要知 道經濟 和政治 很有關 係經濟 不發逢
一 無論 是怎樣 的政治 社會上 終究不 能改良
M 如今 提倡國 貨而満 眼所見 的都不 是國貨 W 國 貨何以 沒有人 去用呢 ^ 因 爲用了
0 難看 "譬如 兩個盃 一 個 是外貨 又好看 又便宜 一 個 是國貨 又粗笨 又價錢 貴所以
一人家 都去買 外貨了 "這 也是沒 有在根 本上想 一 想 "徒 然說 幾句筌 話不能 用實力
去 做請問 有什麽 益處呢
^ "人 家何以 能強我 何以這 樣的弱 "諸 位必 須想一 想 但不能 責備在 上的須 要責備
自已對 於自已 的職業 和自已 的前途 不可把 很少的 勞力去 換很大 的結果 "該 當把
很大的 勞力去 換很少 的結果 "只 要有 結果就 是少些 也不妨 "最不 好的是 有虛榮
心這 實在是 ^ | 事情 的阻力 ^ 就如浙 江實業 把絲茶 算大宗 03 I | 兩業中 人都有
編 極高的 程度就 那浙江 政界上 無論辦 什麼事 決不敢 不求絲 茶兩業 的同意 "無 奈兩
業 中的大 資本家 都被虚 榮心所 累大半 做官去 了所留 的都是 織機的 工人多 沒有受
過教育 ^ 官廳 遇到事 情就叫 差役傳 呼他們 甚且拘 提他們 ^ 請 問還有 一商量 的餘地
麽 "所 以要 發展他 的事業 增進他 的程度 非在教 育上用 力不可 "這 是我所 很希望
丌一於 中流社 會中人 和靑年 子弟的
THE CHINESE SPEAK EE
75
In our work we should on no account think whether it is a difficult or whether
it is an easy job. When we come face to face with hardships we must face them
with a firm countenance and not be deterred from going forward by any hindrances.
For example, in handling a ship wind and sea cannot be avoided : these are not to
be feared, but call for courage to go straight ahead, and the haven will be reached
some day. Especially must you be careful when success is not made of one job, not
to run from one thing to another. This would be pure waste of time. Therefore
after you leave school, what is of vital importance is preparation for your future
vocation. If only every one were self-dependent, the economics of the whole nation
would naturally make progress. It is only after the economics of the country have
improved that reform of politics can be arranged. It should be remembered that
economics and politics are intimately connected, and when economics do not improve,
society can never be reformed, whatever politics may be.
Now is the day, when home products are encouraged ； but what we see on
every hand are not home-made goods. People have no use for home-made goods,
because they are not fancied. For instance, take two cups, the one is foreign ware,
both beautiful and cheap; the other is home-made, clumsy and dear, therefore
people buy foreign ware. But of course this is a superficial view. It is vain to
speak a few empty words ； if we can't go and act, of what use is it, may I
ask you.
You must consider why others are strong, and why we are weak. But the
blame must not be put on the rulers only, rather each must blame himself. With
regard to one's own occupation and future prospects, you must not expect to get
large fruits from small efforts, but rather small results from great efforts. If only
results were gathered it would not matter if they were somewhat meagre. What is
worst of all is the spirit of vainglory. This is the real obstacle in eveiy concern.
For example, silk and tea are the chief items in the Chekiang industries. Supposing
that the men in these two industries had a very high standard of efficiency, in that
case, the politicians of Chekiang, whatever their vocation, could not neglect cooperation
in the two industries of silk and tea. But unfortunately the great capitalists of
these two industries are hampered by vainglorious desires, and, have gone, for the
most part, to be officials, and the men whom they have left are but the weavers,
many of whom have had no education. Whenever any matter lias to be clone in
the Courts, the runners are sent to call them, nay even to arrest them . What
more is to be said! Therefore except by education it is not possible to expand
industries, nor to develop the efficiency of the people. I look forward to this being
done by the middle classes, and the young people.
一 ^ 總而言 之我們 應該除 去自已 的私弊 而各人 擔負自 已應盡 的責任 "個個 對於自
一 已的 責任非 常忠心 實業豈 有不興 的道理 強隣更 要怕他 作甚呢 "我 國四萬 萬人無
窮 的希望 全在我 全國靑 年的能 不能知 道自已 受病的 由來而 振作了 精神去 補救他
官 "能 夠這 樣國家 就有了 轉機了
^ (二) 說 家庭教 育是學 校教育 的根本
話
一 家庭 和學校 一 表一裏 斷不能 截然分
開的 要是 分開了 講 得學校 便不去
囊一 講家庭 那就 一 輩 子沒有 美滿的 結果了
1 從前 德國戰 勝法圃 宰相俾 士麥曾 對人說 過我國 戰勝是 全國小 學教員 的功勞 2
若不是 小學教 員平日 的培植 導誘怎 麽能有 今日的 強盛怎 麽能戰 勝敵國 3 把這個
編 看 起來要 打算國 強非把 小學教 育做根 本不可 * 近來 我國的 言論界 上沒有 不把教
育 這件事 算強圃 項要緊 的問題 5 可見 教育和 國家的 強弱存 亡眞有 莫大的 關係咧
一 e 論起 教育來 有學校 的教育 有家庭 的教育 ； 要打算 造成好 子弟這 家庭和 學校的
^ 一 教育是 表裏貫 通交相 爲用的 S 學 校教育 固然是 鎔鍊童 子的爐 須知第 一 最 要緊的
THE CHINESE SPEAKEE 77
In a word we ought to eliminate our own faults, and, each should discharge
his own responsibility. Were each to exercise an unusual fidelity towards his own
duties, there could be no such theory as industries not flourishing, much less any
fear of what a strong neighbour could do. The boundless hope of our four hundred
million people rests entirely on the abilitj' of our youth to diagnose the causes of their
own weaknesses, and their energetic strivings to mend them. If they can do this the
country has a chance of transformation.
2. HOME TRAINING IS THE BASIS OF SCHOOL EDUCATION
The Home and School are as
The inward and the outward form
On no account must they be sundered
Were they sundered and care to school alone be paid
Without regard to home instruction then
The perfect fruit of education would be never gained
"When Germany formerly conquered France, Bismark the Prime Minister told
people that it was entirely due to the merit of the teachers of the primary schools of the
Empire, that they were victorious in battle. Were it not for the daily teaching and
guidance, given by the teachers in their elementary schools, they could never have
reached their present superiority, nor could they have ever overcome the enemy in the
war.
If we consider this we shall see that it is not possible for a country to be strong
except elementary education be taken as the foundation. Recently according to public
discussion in our country, there is no one who does not regard education as a most
important function in making a country strong. Hence we see that education is of
supreme consequence in the rise and fall, the permanence or transiency of a country.
In discussing education, we have the education of the schools, and that of the
family. If it be proposed to raise good sons the education of the family and school is
intertwined through and through, and mutually of service. School education
一這 家庭教 育纔是 學校的 基礎呢 9 我 國明達 的人沒 有不把 教育算 急務的 W 中央政
府各 省官吏 以及辦 學人員 對於教 育眞是 殫精竭 力費盡 了苦心 恨不能 一 天 裏叫全
一 國教育 普及纔 算逢到 了維持 的目的 U 對於 一 般靑年 子弟期 望着人 無不學 學無不
優 的熱心 "要 在教 育普及 上得一 個美 満完全 的結果 總得要 先從根 本上着 手非有
官 良好的 家庭教 育不可
"德 育智育 體育本 是講教 育的三 件要事 "造 就年 輕子弟 德育更 加要緊 M 要是德
育 不講就 把全球 的好教 員湊在 一 瑰 兒去教 這般年 輕子弟 亦是靠 不住的
話 "我 們中 國家庭 中的腐 敗習慣 一 代 一 代的傳 下來差 不多小 孩在先 天的遺 傳性裏
就含 了敗壤 的份子 "等 到稍爲 些知覺 一天到 晚耳朶 所聽得 的眼睛 所看見 的都是
跟 德育相 反如同 白布浸 在黑水 裏就是 進了學 堂有很 完全的 教法最 道德的 教習你
想這疋 白布還 能够一 點 黑兒都 沒有麼 M 我請 把那小 孩在家 庭中沒 有教育 的實事
蒙一 一 樣一樣 的說出 來讓那 關心教 育的人 好想法 子救治
"第 一 家庭中 凡是做 父母的 先得以 身作則 自已的 一 舉 一 動 全和小 孩未來 的德育
一 有關係 ^ 因 爲小孩 的模仿 力最快 記憶力 也最强 "他 心腦中 看着父 母同自 已心中
編一的 天一樣 "不 論他父 母的言 行怎麽 樣的不 夠人格 小孩也 要學著 他往壤 裏去幹 "
到 了後來 進了學 堂就是 得了好 教訓要 他革面 洗心總 是做不 到的了 "所以 我很望
諸 位做父 母的要 想好兒 女先把 自己打 量好了 不要叫 一 般 將來的 新國民 一 出胎兒
便 落在腐 敗野蠻 的社會 上到了 長大成 人任憑 有好的 教育也 是枉然
^ 一 "可 是諸位 對於兒 女很有 些不應 該的地 方待我 一 一道來
TEE CHINESE SPEAK EE
79
unquestionably is the refining furnace for youth ； you should know too the supreme
importance of this family education as it forms the only foundation of school education.
All people of intelligence in our country realize the immediate need of education. The
attitude of the Central Government, the provincial authorities as well as the officers of
education towards education is one of entire consecration of faculties and strength, and
they have gone to the utmost trouble for it, in the hope that education could be
nationally diffused within a single day, in which case alone could it be held that
the object of education had been maintained. Towards those youthful brothers, they
look forward with zeal that none of tliem be uneducated, and that they excel in learn-
ing. If perfect and mellow fruit be sought from universal education, the start must be
made at the foundations, and this is impossible without exemplary home education.
Moral teaching, intellectual teaching, and physical teaching, are naturally three
important constituents of education. Most of all is moral training of great moment iu
the education of youths. If this is not cultivated, education would be unavailing were
you to gather the best teachers of the world together to train these youths.
The degenerate customs of our Chinese homes have been handed down from one
generation to another, and have become second nature with most of the children.
As soon as the child gets a little power of observation, what be sees and hears the whole
day is contrary altogether to moral education, just as though you were to steep white
calico in black water, and thus when he enters school though there be a perfect system
of teaching, and very worthy teachers, yet can you imagine that the white calico can
still remain without a stain of black on it ？
May I be permitted to recount in detail some facts wherein the home education
of the children is wauting, and, to beg those people interested in education, to devise
means of relief.
It is an important thing that all parents should first of all be au example in their
own persons, and, that all their actions bear on the future moral training of the children.
Because the power of imitating an example is very sharp in children , and, their power of
memory is very keen. In their mind and heart they regard father and mother as their
own consciences. However much the words and actions of their parents fall short of
manly virtue, the children will copy thera and go and do what is evil. And when later
the time comes for them, to enter school, though they receive good teaching yet they un-
questionably fail to reform their characters. And so I much hope that all parents, who
expect children to be good, will first set themselves in order, so that those coming people
of the Reformed Kingdom may not fall on a decadent and barbaric society, at the
start ； for when they grow up to be men, even should there be good teaching as usual, it
would be given in vain. Are there not a few places in which you act unwisely towards
your children ？ Let ine proceed to relate tliein one by one.
是野蠻 -這種 人在家 庭裏對 於他的 子女不 拘他有 錯兒沒 有錯兒 正天的 一 味
每天 總得要
个但
能生 S
罵 個八九
I 罵並且
回還 1
手"
一打一
小戶 人家如 此就是
孩生 在這惡 家庭之 中已然 是挨打
差不多 一 時要 不惡駡 一
不 管小孩 痛不痛 "這 些情
3 是很 多很多 ^ 請想
把所受 的種穂 印入一
是溺愛
并是世 襲罔替
一溺愛 眞是誤
戶 人家犯 了這個
罵練成 了無恥
野蠻
一了多 少子弟 ^ 無論 大家小 戶沒有 不犯了 這個毛
小孩怎 樣的不 學好那 做父母 的還要 說這小 孩多們 討歡喜 "就 是小孩 幹了很
大的壤 處他還 要對人 說我家 小孩多 I
了
母的溺 愛怎"
不 能把他 幾年的 劣根：
當作耳 邊風了
一 在他自 己算愛 他不知 道已經 害了他
：麼是 1
一去上 學校一
： 是不一
一員任 ：
；父
^亦
旦 變過來 "^且 小 孩看得 父母沒 有管他 更把教 員的話
3
4
是奢侈 "有 錢的 人家小 孩出了 娘胎就 交給奶 媽看護 ^這 些村姑
麽見識 學問可 惜那很 寶貴的 小孩天 天和"
I 得的都 是那些 K
：父 母的以 1
, 不管 "不 說自一
了奶媽 什麼事 一
$1 SB 小孩 S 了長大 亦染了 這種奢 侈的習 ■
公德 不魔尊 卑不曉 "等到 進了學 堂還改 得好麼
父母都 看着；
家， 亥
一 是荒嬉
去 做什麽
_ TT- 逛 一 回
； 那 些沒有
；和掌 上的珍 •
識了一
啄的狂 i
； 小孩愛
5
5
所以小 孩的胆 子就越 發大了 At
天 要往那 裏去逛 一 回今
育的事 H 乂母亦 不肯說
回今天 要買什 麽明天 要買：
^就讓
這裏
一 天到晚 盡是幹
句恐 怕沒有 順着小 孩差不 多自已 就要心
THE CHINESE SPEAKER
81
1. Rude conduct.— Such a man has nothing but vile curses for his children
the whole day in the home, whether they have faults or no. He must curse
thera each day at least eight or nine times, and his talk besides is full of abuse and
churlishness. Hardly could he live a moment without foul cursings. Not only does he
cuff and curse, but he must also beat them with whatever comes to his hand, regardless
of the suffering to the child. These conditions do not exist in poor homes only, but in
honourable families as well. These faults are very prevalent. Just think of children
brought up in such disgusting homes where blows and curses follow on the heels of
each other : they will grow up habituated to the feeling of shamelessness, and the
treatment they receive will be stamped one by one on their brains, and be perpetuated
from one age to another. They will get this barbarism as an eternal inheritance.
2. Doting love. 一 Doting love has been the entire undoiug of many children.
There is no family rich or poor which is not guilty of this fault. When a child is very
naughtjr his parents still persist in saying how he can amuse himself. Even when the
child has been very incorrigible they will still say to people, how masterful our child
is. They think this is love, ignorant of the fact that they have spoilt the child. And
so as one day follows on another, the child does not know what it should do, and what
it shouldn't do. How has he come to this pass except by the doting love of his
parents?
When he goes to school later on the teachers, however great their ability, cannot
reform this, his vicious nature of years, in a single day. Moreover when the boy sees
that his parents do not control him, he more than ever regards his teachers' advice as
empty wind.
3. The habit of extravagance. As soon as a child is born to well-to-do families
he is immediately handed over to the care of the amah. These rustic and stupid
women have no knowledge or education : and it is a great pity that those very precious
children are in their company every day. What they always hear is impure talk. The
parents think that as they have a nurse there is no need for them to look after the
child. They not only do not see that their children are spoilt this way, but even say
that families with money must act like this. And so when the child grows up he also
has this spirit of extravagance. His whole conduct is one of violence, arrogance, and
teasing. He has neither understanding of right conduct to others, nor any appreciation
of humility. Is it possible he can change this temper when he enters school ？
4-. Running wild. 一 Parents as a rule look on their children as they would on
pearls. Therefore children are allowed to do as they like, parents being loath to oppose
them, and so they get bolder day by day. They will go here one day and there another
day. Now they want to buy this, now that. They are after those useless and un-
instructive things from morn till night. Parents are unwilling to reprove them by a
一痛 ^ 弄得 小孩坐 沒有坐 相站沒 有站相 說話沒 有長短 做事沒 有規矩 ^ 什麽 叫孝悌
一 忠信 禮義廉 恥更沒 有聽過 M 你 想這樣 的小孩 決沒有 絲毫的 家庭教 育是可 想而知
一 "卽 使把 他送到 學堂請 問能夠 改變氣 質不能 "學堂 裏的教 員旣沒 有另起 爐竈的
官 一手段 M 這 家庭教 育是不 是關係 很大麽
一 "總 而言 之小孩 一 生好壤 的根基 全重在 德育這 一 步 ^ 就是 進了學 堂他所 學的功
課樣樣 都是第 一 自然 一 個上等 學子了 可是他 在家庭 的時候 把我所 說的種 種毛病
話 早 已犯了 卽使全 國的人 進了學 堂亦挽 不了頹 風醫不 了薄俗 ^ 所以 要國家 強盛固
然在 學校的 教育要 學校教 育得美 満的結 果非把 家庭教 育做根 本不可
一 (三) 吿 訴學生 的家屬
囊 1 現在 科舉已 經廢了 。"考 秀才考 舉人考 進士考 翰林一 槪都 停息了 3 將來 的秀才
舉 人翰林 一 槪從學 堂出身 4 朝廷把 學堂看 的很重 特設立 一 學部各 省特設 立提學
一使司 _ 。又各 省 城設立 教育總 會各府 又設立 各府的 教育會 e 各縣 又設立 勸學所 ？
0 這是 因爲什 麽緣故 S 無 非是要 我中國 人人人 進學堂 聰明智 慧學成 本事可 以替國
家 出力使 貧弱的 中國變 爲富強 y 所以 一 切家 裏有兒 子的都 應當把 兒子送 入學堂
"但 是送入 學堂以 後學堂 和家屬 的關係 很要緊 U 有 許多話 做家屬 的不可 不知我
^ 一 來細 細講說 一 番
THE CH1XESE SPEAEEE
83
single word for fear of displeasing them ； they almost have heartache themselves in
that case. They fondle the children so that they do not know how to sit down
properly, noi- stand properly : and do not know how to conduct their talk, nor to
regulate their actions. And as to filial piety, respect to elder brothers, loyalty, fidelity,
righteousness, truth, modesty and shame, such words they have never heard. Just
think if such children, who have not received a particle of home training, can
intuitively know these things? Can their disposition be reformed in school or no? The
teachers in tlie schools 】iave no exceptional moans of refining them. It is evident tliat
home training is of exceeding consequence.
In short the child's welfare in the future depends entirely on the foundation of
moral education. When he enters school, though the studies he learn be the best, and
his natural abilities be of a superior order, yet because he committed the several kinds
of faults I have enumerated during his home life, were the whole people of the
country to enter the school they would not reform his degenerate hal)its, or cure his
mean manners.
The conclusion is that the wish for a strong country must rest on the education
in schools ： and the desire that our scholastic education may bear an abundant crop
cannot be attained without home education for foundation.
-0«_.!WW -»~
3. A WORD TO THE SCHOLARS' RELATIVES.
The Examimition system has now been abandoned. The examiuations for Hsiu
ts';ii， Gliii jen. Chin shih, Han liji have all been discontinued. The future Hsiu ts'ai,
Chii jeu, Han lin will all be college men . The Emperor regards schools most favour-
ably, and lias founded si Board of Education specially, and purposely established an
Inspectorate of Education for each province. And there is established in e very-
pro vincial city a General Educational Council : and each Department has its OAvn local
Educational Board. Again in every District there is the office for Advancement of
Learning. What is the cause of this ？ No other than to get every Chinaman to enter
college, -that tlieir intelligence and wisdom may become capable, by education, and they
be able thus to do something for their country, so that weak and impoverished China be
transformed into a prosperous and strong country. Therefore every home with boys
should send them all to school. Moreover after they have been sent to school , the
connection between school and the home people is most important. Tliere are many
tilings the parents should not be ignorant of, which I will proceed to relate in detail.
一 . 一 要注 意學生 的功課 "這個 功課不 可躭誤 一 天幷不 可航誤 一 時 U 學生 眞正生
一 病 也就沒 有法子 "至於 應酬爹 爹和哥 兒可以 自已去 不要呌 兒子去 幹這些 事情曠
了功 夫廢掉 最寶貝 的時候 W 學生 一 天不上 班第一 一 天的功 課就不 對鏠兒 K 比方我
們 在茶鋪 子裏聽 一 位 先生說 書惝若 一 天不去 聽那書 上講的 曹操怎 樣劉備 怎樣就
官都 不曉得 頭尾了 "所 以不 眈誤功 夫的學 生功課 必定好
^ 一 要 注意兒 童入學 的時刻 ^ 學 堂裏上 班大概 是早晨 A 點鐘 M 八 點鐘前 十五分
學 生都應 到齊等 候上班 "所以 學生在 家必定 要六點 鐘睡起 "若不 是這樣 出門的
時候必 致慌慌 忙忙記 牢了這 樣忘記 了那樣 "更 怕到 得堂來 早經教 習開講 ^ 遲到
話 的 要罰在 講堂外 直立了 "所以 凡是有 兒童在 學堂的 人家要 格外起 早不可 怕辛苦
一 不 可怕煩 "起 初覺得 不方便 一 月 兩月以 後也就 習慣成 自然了
^ 一 要 注意兒 童的面 幷衣服 "兒 童往 往不曉 得洗面 幷整齊 衣服全 倚靠家 裏人管
I 理 ^ 兒童 天天從 學堂回 家要看 看衣服 靴子帽 子等如 有該當 縫補之 處立刻 就替他
縫補 M 洗 面要留 心耳朶 頸項都 要洗得 乾淨更 要叫他 漱口洗 牙指甲 常常替 他剪去
"不可 讓他沽 染汚穢 ^ 衣 服稍不 潔淨便 要替他 換洗不 要叫他 有臭氣 "頭 髮天天
要梳 不要叫 他擾亂 像茅草 一 樣
編 ^ 一 要注 意兒童 的習慣 的勞苦 - 一 個 人要能 受得住 勞苦纔 能做得 成事業 "但勞
苦 必在做 兒童時 習慣到 年紀長 大纔不 覺到爲 難卽如 學堂離 家或者 稍遠學 生的家
屬往 往以爲 不便不 知這個 正好操 練走路 的氣力
一 ^ 一 須知體 操之益 ^ 學堂裏 教育分 三種一 德育一 智育一 體育 ^ 甚麽是 德育呢 "
W 一 德育就 是講究 修德要 兒童學 做好人 "甚 麽是 智育呢 "智育 是講究 格致要 兒童加
THE CHIXESE SPEAKER
85
1. Atteation should be given to the scholar's studies. — These studies must not be
delayed a day, nay not even a short time. If the scholar is really ill, then there is no
help for it. The father and elder brothers must attend to soci.il intercourse, and the
boys must not attend to such things, wasting their opportunities and losing most
precious time. If tliey miss one day from class, the work of the next day will not fit
in. To give an example : when we are in a tea-house listening to a story-teller reciting
stories, if we absent ourselves one day, we shall have lost the thread of the narrative,
and how the books unfold the doings of Ts'ao Ts'ao and Liu Pei. The scholar therefore
who does not delay his work will do his lessons well.
2. Atlciition must be paid to the boys， punctuality in going to school. ― As a rule
classes begin in school at 8 A.M. The scholars should all be present a quarter to eight,
ready to join the class. Thus they should get up at home at 6 A.M. If this be not
done, they will be all in a flurry when they go : they will remember one thing and for-
get another, ^lore especially when they come to school the teacher will already have
begun teaching ； so the scholar will have to be punished by standing outside the
lecture room. Therefore all families with boys in school should get up specially early,
and not fear a few hardships or bother. In the beginning it may be found inconvenient,
but after a month or two people will get used to it, and it will become natural.
3. Attention must be paid to face and clothes. ― Boys often take no heed to
washing their faces and arranging their garments, but depend entirely on their home
people to look after them. Every day when the boys return from school their clothes
should be looked at, shoes, caps, etc. ： any place needing mending should have it done on
the spot. In ablutions care must be had that the ears and neck are also washed clean.
Above all the mouth must be rinsed, the teeth washed : the nails must often be
trimiijed. He must not be allowed to get dirty. If his clothes get the least dirty they
must be changed and washed, so that lie may have no smells. The hair must be
combed daily, so that lie may not be dishevelled like the wild sedge.
4-. Attention must be paid to habituating the boys to hard icork. 一 If a man is
capable of hard toil then he can put through any work. But hard work must be
learnt during boyhood, and consequently when one grows to be a man it will not be
felt to be operose ； as for example, when the school is some distance from home, the
relatives often think it very inconvenient, forgetting that this is good exercise for be-
coming, a good walker.
5 . The advantages of drill should be known. — Education in the school is divided
into three kinds : moral education, intellectual education, physical education . What is
moral education ？ It is a study of the cultivation of virtue with a view to training the
boys to be good men. What is intellectual education? It is a study of the sciences with
a view to increasing the intelligence of the boys. AVhat is physical education ？ It is
^^葸 月 5
THE CHINESE SPEAKER
87
the exercise of the body with the view to making the bodies of the boys strong, so that
they be not invalids. Gymnastics are one kind of bodily culture. There is no need to
exercise such gymnastics as to turn on the horizontal bar, to jump the wooden horse,
to climb the high platform and to cross the high bar, but the gymnastics that have to
be exercised are only games, and every kind of gentle drill. The body will be much
more robust after physical training, and be free from any ailments. There is no need
to overtax one's strength. Except lung trouble which may militate against sports,
physical exercises must be done in case of minor ailments, for the active eire illation of
the body. Has it ever been seen that the body has been injured because of physical
exercise ？ It really is nothing but gain, without harm. This should be plain.
6. It should be evident that scholars gain nothing by stopping half way in
their studies. Students who are trained in colleges, may be likened to the culture of
trees in a flower garden. After tliey have entered school their work improves day by
day. And when their studies are completed little by little, they graduate. Like a tree
for instance : it first puts forth shoots, aud gradually opens into flowers and in time
bears fruit. Therefore we must look to the students in college maturing, the only end
that will justify that not a single act of training shall have been done in vain . But if
they stop short half way, the ordinary expense, and the teacher's labour will be thrown
into the sea. It is only when a class of fickle fathers and brothers send their little ones
to school, one year here, and another year there, jumping from one place to another in
this fashion, and were all the scholars to act in such a way, there would be no gradua-
tion day in any college. Such a class of shilly-shallying students would become
wandering scholars, and their whole character would get tainted with this disposition,
without a speck of education.
4. THE EDUCATION OF WOMEN IN JAPAN
BY WHITE GRASS
Recently the number of those in the Chinese Women 's World 、vho advocate
the establishment of schools, papers, women's professions, and the collection of sub-
scribers with the object of promoting companies of women's national industries, has been
gradually growing. Our paper often contains such news, and it is a good augury for
China, and a thing to be really glad of. But the most important matter in every
一 不 論辦什 麽事頂 要緊的 是人要 有程度 4 程度從 那裏來 5 是從學 堂來的 e 辦學堂
一 暫時不 要程度 太高因 爲程度 高不是 一 天辦 得到的 ； 應該赶 緊造就 那大多 數有普
通知 識的人 S 第 一 是 學堂只 好借用 地方公 產不好 動土木 的工程 9 第一 一是 請教習
, 不好花 大薪水 "第三 是學堂 要辦得 有精祌
官 ^
U 做報的 今天拿 日本女 子教育 的情形 詳細說 一 說 "日 本女 子的職 業也說 一 說 "
而 項要緊 的就是 女子有 了教育 可以帮 助他的 丈夫可 以教他 的兒女 "兒女 有了家
庭教 育到學 堂去就 不至於 做劣等 生不能 受教育 "那 就眞可 以造就 無數人 才所以
話 女子 教育簡 直是比 男子還 要緊的 M 有 好多人 說日本 的女子 教育是 奴隸教 育何必
去 崇拜他 "做 報的 以爲日 本女子 教育的 宗旨是 造成賢 母良妻 "中 國能人 人有賢
母良妻 已經就 好極了 "等 到中 國將來 也同日 本怎麽 強然後 一 步進 一 歩去 學歐洲
0 美洲豈 不好麼
^ 日 本國從 前也沒 有女學 "到 明治七 年在東 京特設 女子師 範學校 這是日 本女子
教育 的起點 "那 時候 因爲是 初次創 辦沒人 知道女 學的關 係報名 的人很 少很少 "
編 於是管 理女學 的人向 通國各 處勸諭 募集女 學生很 費經營 ^ 後來 慢慢的 一 天推廣
一 天 女學校 就漸漸 的多了 但是還 不能普 及全國 ^ 到 明治一 一 十年建 立女子 職業學
梭專授 女子適 用的職 業. ^ 所 得的利 一 半 歸學堂 一 半 歸學生 "所有 製造的 精品屢
次 陳列在 各國和 本國的 博覽會 會場中 "女學 生受銀 脾獎賞 ③天皇 皇后皇 太子妃
一也 都親 臨觀學 ^ 從 此全國 的人都 感動入 女學的 就逐年 加多了 ^ 各 校中女 教習佔
TEE CHINESE SPEAKER
89
undertaking is to have a standard. How is a standard obtainable? Schools alone
supply it. Too high a standard must not now be set in planning our schools, since
a high standard is not attainable in a day. What ought to be quickly done is to
prepare the majority of scholars in general subjects. The first thing is to borrow
some public buildings for a domicile rather than start building operations. The second
thing is that when teachers are engaged high salaries should not be paid. And the
third essential is that schools must be organised with spirit.
We insert at some length to-day an account of the state of women's education
in. Japan. We also touch on the professions open to women in Japan. The most
important point is that women should have an education so as to be able to help
their husbands, and teach their children. The children who have home teaching,
will then not be vicious scholars in the schools, such as are incapable of
receiving instruction. In this way we shall create an abundance of educated
people, whence it is evident that the education of girls is even more important than
that of boys. It is commonly held that the education of Japanese girls is the
education of slaves, and so why esteem it. But the writer maintains that the aim
in Japan of educating girls is to produce worthy mothers and virtuous wives . Well
were it for China if every man had a worthy mother and a virtuous wife. AVlien
China in the coming days is also prosperous like Japau, and so able gradually to go
to Europe and America to study, and make progress, it will be well.
Nor had Japan in the past any education for women. It had its beginning
in the 7th year of the Meiji era, when Normal schools were established in Tokyo
for this special object. Because it was the initial time of founding girls' schools, many
failed to realize its importance and so there were but few applicants. Meantime
those who managed the girls' schools circulated broadcast over the empire exhortatory
pamphlets to gather more girls into schools, and went to great trouble over the matter.
Gradually the conditions improved day by day , and schools for girls increased step
by step, but still they had not spread over the empire.
Industrial Schools for Girls were started in the 20th year of Meiji, to specially
prepare girls to be fit for occupations. The profits were to be divided, as to hall'
each, between the school, and the students. The choice articles that were made
were displayed several times .in the Exhibitions, both at home and abroad. Students
gained decorations and prizes. And the Empress and wife of the Heir Apparent
themselves went to the schools to see them. Hence the whole country was influenced,
and students increased yearly.
多數如 女子師 範學校 和女子 高等師 範學校 所附設 的小學 校幼稚 園都是 女教習 "
就是 醫院中 的司事 也是女 多於男 "又 如電話 所繅絲 場織布 局火柴 公司捲 烟廠印
刷所 也多半 是女子 經理的 "又 如商店 理髪裁 縫剌繡 雕刻圖 繪以及 旅館會 計也是
官 一 女 多於男 "諸位 想想倘 然沒有 普通應 用的學 問沒有 強健活 潑的精 神能夠 辦得了
這許 多事嗎 ^ 也 都是因 爲女子 不纏足 手輕脚 健血氣 流通所 以疾病 也沒有 可以辦
事 "又因 爲人人 受教育 有普通 知識又 有詩書 禮樂的 涵泳陶 養他的 性情所 以雖是
女子和 男子有 一 樣 的本事
話
彙
1
(五) 稅 纒足以 設女學
有 人作過 一 首詩這 一 首詩 的意思 是說女 人纏足 的難處 2 詩 上說道
苔 陰小立 按雙鬟 貼 地弓鞋 一 寸灣
編一 行 轉長途 無氣力 累 人扶着 上孤山
3 看起這 一 首 詩來那 纒足的 女人就 是站立 一 會兒的 工夫都 倚靠人 扶着他 4 倘若
從山 裏跑出 一 隻猛虎 來就活 活的被 他吃了 5 看起來 那小足 的女人 只是比 死人多
g| 一 口氣了 6 婦 女們纒 足男子 抽鴉片 烟這四 萬萬人 裏頭都 是無用 的廢物 居多了 7
TEE CHINESE SPEAKER
91
Female teachers are largely employed in the schools and Normal Colleges, in
the primary departments attached to high grade Normal schools ； in Kintlergarten
schools only female teachers are employed. Even in the hospitals there are more
female than male attendants. Again, in such as the telephone offices, silk filatures,
cotton works, match manufactories, cigarette manufactories, printing establishments,
women fill more than half the positions. Further in the hotels, barber shops,
tailor establishments, etnbroideiy works, engraving and picture printing, even to the
clerks in the hotels, women are more numerous than men . Just think of it. AVere
they not equipped with practical education, were tliey without vigorous health and
activity, could they undertake all these matters? That they could do so was further
owing to the fact that their feet were unbound ； having dexterous hands and nimble
feet and a good circulation , they therefore were also free from ailments and able
to work.
Again, because they all had been educated and were possessed of general knowl-
edge, and moreover since they were inspired with poetry and music which helped
their spiritual nature, therefore though they were women, yet were they equal to
men in ability.
5. LEVY A TAX ON FOOT-BIXDING TO ESTABLISH FEMALE EDUCATION
Some one wrote a verse, describing the difficulties of females with bound feet
which runs thus,
" Standing for a while on the moss and combing her liair into two knots,
Her one inch long bow -like shoes touching the earth,
"Without enough breath to take a long walk,
When going up the hill resting on others for support.
It will be observed from this poem that the foot-bound woman, when she
stood up for a little while, did so by leaning on another for support. If a fierce
tiger were to rush out from a mountain, she would be eaten up there and then. Looking
at the matter from this point of view, the woman with the small feet differs from
a dead person only in that she has breath. Women binding their feet, and men
smoking opium, worthless rubbish both, form the bulk of our four hundred
millions.
一 現 因大烟 是實行 禁止了 女人還 是纒足 S 况且 這個纒 足的風 俗全地 球九萬 多里只
是 中國有 這個惡 習別的 國度都 沒有這 個奇怪 的事情 。至於 女學天 下各國 都有惟
獨 中國輕 看這件 事情徧 要守住 女子無 才便是 德那句 話兒這 不是很 糊塗麼 "要說
w 一 中國害 人的事 倩共有 三件就 是八股 纒足抽 鴉片烟 "八 股是 早已廢 掉了若 說纒足
一 這件事 倩已經 奉過上 諭應當 斷絕的 "但 是中 國人的 脾氣不 懼怕皇 上只懼 怕官府
一 ^ 皇上說 甚麽好 像沒有 聽見非 由官府 用壓制 不可行 "如現 在禁鴉 片烟固 然辦的
0^ 太 暴章程 也訂的 太利害 他們袖 鴉烟的 人也受 了逼迫 "不知 咱們中 國人非 這們蠻
J 來不可 M 要是 皮鬆肉 緊慢慢 兒禁戒 管保禁 止不了 "不 信請看 那纒足 的事情 "上
諭下 了三四 年了到 如今怎 麽樣呢 "婦 女們不 但已經 纒足的 不肯放 開就是 沒有纒
0 的還 是要纒 ^ 難道 中國的 百姓眞 敢背逆 上諭嗎 "皆 因官 府不着 緊緩緩 的辦理 。」
照這 樣和和 平平原 是好意 思可惜 中國人 受慣了 壓力須 用壓制 的手叚 纔行 "所以
要 禁止纒 足必按 照禁鴉 片烟的 法子辦 理纔好 "現在 想出一 個稅纒 足的主 意來和
編一大 衆商議
"中 國人的 性質不 懼怕被 打只懼 怕罰錢 ^ 打 他呢他 可以忍 受疼痛 "你要 罰他他
一 很捨不 得出錢 ^ 現在北 京的地 方大半 是用罰 尸從外 面看起 來彷彿 是窮急 生風其
一實很 有道理 ^ 大凡辦 理新政 所苦者 就是沒 有銀錢 M 倘若有 銀錢事 倩就不 愁辦不
^ 一了 ^ 如 果罰來 的錢不 辦公益 的事情 這樣是 不合理 "若 輿辦 爲國爲 民的勾 當熱心
1EE CHINESE SPEAKER
93
Opium now is really suppressed, but women still go on binding their feet.
Further China alone of this whole earth, ninety thousand and more li in extent, has
the pernicious habit of foot-binding; other countries haven't got this notorious thing.
But as to female education every other country haa it, it is China alone that despises
it. Rather they count it virtue to keep women without training, which is an
extremely foolish view.
To speak of those things that injure people in China there are three matters
altogether : the eight-rimed essay, foot-binding, opium smoking. The paku lias
been abandoned long since. As to this matter of foot-binding, ever since the Edicts
have been received, it should have been abolished . But the temperament of the
Chinaman leads him not to fear the Emperor, but to have fear of the officials
alone. Whatever the Emperor may say, goes as though unheard. Without pressure
from the officials it is not possible to do anything. I admit the present effort to
suppress opium is too violent truly ： the regulations were framed too severely,
and the opium smoker may ； justly be said to suffer persecution. But you don't
realize that our Chinese can't be dealt with except in this barbaric way. To deal
with them half-heartedly, and suppress opium slowly, would never lead to suppres-
sion. And if you are not convinced just look at this question of foot-binding. The
Edict has been issued three or four years, but with what effect up to now? Not
only are the women, whose feet were already bound, unwilling to unloose them,
but those who were not bound even wanted to bind them. Is it possible that the
Chinese people dare truly to transgress the Royal Command? It all arises from the
slackness of the officials, and their dilatory way of acting. The idea of administrat-
ing, in a pacific way, is intrinsically a good one, but unfortunately the Chinese people
have grown accustomed to a compelling force, and force must be used before
success can come. Therefore the method used in the suppression of opium must be
followed in the eradication of foot-binding.
I have thought out a principle for levying a tax on foot-binding, and offer it for
your consideration just now.
The Chinaman by nature is not afraid of a beating, he only fears a money
fine. Beat 】iim， and lie can bear the pain. But if you fine him, he is most loath
to pay any money. At present, in Peking the general practice is to fine. Accord-
ing to a superficial view of the matter it looks as though the officials were on their
beam ends and lacked money ； but really this method is based on a principle. As
a rule the difficulty in operating a new administration is lack of money. If there
be ready money, there can be no anxiety about failure of action. If indeed fines
are not used to carry on public benefits, it would be most illogical. If they were
一 的 君子還 情願捐 錢呢漫 說罰那 有罪過 的人了
"我 的意思 是訂出 一 個章程 來誰纒 足就是 誰的稅 ^ 若怕花 錢就不 纏足要 纒足須
花費 ^ 纒 足的錢 內中分 三等一 年收一 回税 "上 等人一 年出 洋五百 元中等 出洋三
官 一 百元下 等出洋 一 百元 "有 一 個人算 一 個人 "分 等的 法子不 論做官 不做官 是專看
一家 資多少 "倘不 出税錢 必要怏 怏放脚 "漏 稅的 越發加 倍罰錢 "倘 若有錢 的富家
一 倩願 花錢不 情願放 足只可 隨他的 便罷了 "稅 纒足所 受的錢 可以充 女學堂 的經費
話 "女學 振興也 可以挽 回風氣 "據 我看起 來誰倩 願白白 的花費 許多錢 "這 樣辦起
一 來 纒足這 個陋習 或者有 一 點 起色也 未可知
一 "我 們中 國所立 的女學 堂程度 也沒有 很高的 功課也 沒有很 完全的 和外國 比較自
^^然 差的遠 "但 是有 學堂總 勝過沒 有學堂 "先 要設 立起來 就不愁 不出不 人才了 M
現 在官立 的女學 堂甚少 "已 經立 的差不 多都是 民立的 "也 有設立 了不多 時就停
止的 "追究 因由都 是沒錢 的緣故 "但 使有 錢惠輿 女士也 不死了 "女 學堂 何至這
g 樣 艱難呢 ^ 果 然稅纒 足的事 情眞能 夠實行 不要滋 擾生事 也不要 殉情面 "公 公正
一 正 的收這 個纒足 的稅錢 不論你 是甚麽 人都是 一 樣看待 大衆算 一 算 這個稅 錢的款
一 子也就 不少了 "由 女界 生發出 來的也 在女界 上花費 可以叫 出錢的 人不起 怨恨的
^ 一 心 ^ 女學 發達未 必不由 這個上 頭起點 ②這 不是 一 舉 兩得的 事情嗎 "現在 的天足
TEE CHINESE SPEAKER
95
devoted to matters concerning the welfare of country and people, gentlemen zealous
in doing these matters would still be willing to contribute money, and it goes without
saying that lawbreakers shall pay their fines.
My object is to fix a set of regulations for levying a tax on any one who binds
the feet. If they fear to spend money, then they need not foot-bind. If they must
go in for foot-binding, then they must pay the tax. There will be provision for
division into three classes, and for the collection of the tax once a year. The superior
class will pay $o00 : the middle class $300 : and the lower class $100. One person to
reckon as one person. The method of division into classes looks upon the family
ability to pay, and not to wliether the individual is an official or no. Those who do
not j>ay tlie tax must forthwith unbind the feet. Those who neglect to pay must
have their fines doubled. As to any wealthy families being willing to pay this tax
rather than unbind the feet, there is nothing for it but to let them do so. What
money is received from the levy on foot- binding can be apportioned towards the
expenses of female schools. With the prosperity of female education manners may
also be rehabilitated. In my opinion, let us act in this way, for who is there who
will be willing to spend a lot of money without any object. Following this mode of
action it may be possible, although we cannot be certain, to improve slightly this
low custom.
The standard of women's schools established in China is not very high, neither
is the course of any very complete, being far and away inferior to those in foreign
countries. Still the fact that there are schools is far better than being without them.
Let us first establish them and we shall not worry that talents are not being trained.
The officially founded female colleges are very few at present. So far almost the
whole have been established by the people. And some that had not been opened
long were closed down. An enquiry revealed the lack of money as the cause.
Still if there be funds, the Hui Hsing schoolmistress will not die. How is it that
female schools have come upon such difficulties?
Positively the levy on foot-binding can be put into practical operation, without
exciting trouble, or courting favour. The funds from this levy on foot-binding
collected impartially, from every one, treating all alike without respect of persons,
will amount to not a little, as all may compute. To spend on women's sphere what
is produced from the women's sphere will not arouse the hostility of those who have
to pay. The progress of female education will probably start too from this point.
And so this measure will kill two birds with one stone.
一 會 設立也 不少還 算是民 辦的並 與官府 不相涉 "要 是講打 不講罰 M 你想那 纒足的
婦女他 們皮肉 破爛暗 地裏一 輩子 受的軟 刑再要 打他心 中不忍 "除 掉這個 收稅錢
的法 子再沒 有別的 法子了 W 如果眞 要辦這 件事還 是地方 官出頭 M 一 年之 內四季
i 1 季査一 回那 情願出 稅錢的 一 回交 不淸分 四回交 一 季交付 一 回 ^ 這樣辦 法不到
一 十 年定然 纒足的 婦女連 一 個 都沒有 ^女 學也可 以從此 輿盛了
話 一 工 0 說露 天學校
一 1 現在我 國第一 件 最要緊 的事情 是什麼 想諸位 大概都 知道的 就是普 及教育 ？普
及教育 這幾個 字說來 也有好 幾年了 3 爲什 麼還沒 有普及 諸位應 該知道 4 無論通
* 俗 教育學 校教育 都少不 了兩種 要素一 種是人 才一種 是經費 _。 我國 現在人 才有限
經費有 限這個 教育怎 樣能夠 普及呢 。所 以鄙 人對於 這件事 情非常 着急要 想設法
解 決這個 難問題 7 近來 得了一 個極好 的法子 旣不要 增添經 費也不 要增添 人才能
編夠 使受教 育的人 比較現 在加多 一 一 一倍 S 諸 位聽了 鄙人的 這句話 一 定不大 相信因
一爲 前面旣 說各種 教育都 少不了 人才同 經費此 刻又說 不要增 加經費 同人才 能夠增
一 加受教 育的人 9 這 個豈不 是自相 矛盾嗎 "諸位 這個裏 頭是有 一 個 緣故的 n 請諸
% 一 位 不要性 急待鄙 人慢慢 說起來
THE CHINESE SPEAKER
97
At the present time too not a few Anti-Footbinding Societies exist, which are
the people 's work, and have no connection with the officials. As to the alternative
suggestion of beating and not fining ！ Consider those bound-feet women, with their
skin and flesh lacerated, who suffer a life-long punishment silently, no one will
tolerate the suggestion to beat them as well. As a matter of fact, there is no other
method but this" one of fines. If this method is to be put into operation, the district
official must take the lead. In the course of the four seasons of the year, an enquiry
must be had at one season : those who are wishful to pay money, if they can't pay up
at one time, let them do it in four payments, one payment a season. Acting on
this plan, in less than ten years, it is certain there will not be left a single
woman with bound feet. And besides, women's education will flourish hence-
forth.
6. OPEN AIE SCHOOLS.
I imagine that all of you, gentlemen, realize that universal education is
probably the most important consideration for the Chinese at present ！ The words
"make education general " have been in our minds for many years. You should 、
know the reason why education is not yet universal. Two things are essential in all
education, whether it be the popular or the scholastic, one is talent, the other funds.
There being only a limited supply of talent at present in our country, and funds
being scarce, it is not easy to spread education universally. Therefore as I am
particularly keen ou this matter, I want to find some method of solving this difficult
problem. An excellent plan recently occurred to me, which would not necessitate
increase of expense, nor demand more talent, but which would increase two or three
fold the number of those who receive education. I fear you will not half believe
this which I say, since I previously said that in all education talent and funds are
necessary, but now state that the number of those who receive education can be
increased without increasing funds or talents. Are the two statements not self con-
tradictory? There is a reason for this, gentlemen. Pray do not be impatient, but
listen as I try to explain.
_ "諸位 要明白 這個道 理先要 知道兩 is 的意思 "第一 應知道 的是教 育經費 同教育
一 人才 雖然沒 有增添 向來有 的也沒 有減少 M 第一 一應知 道的是 現在學 校裏頭 授課的
時候每 天至多 不過六 個鐘頭 "這兩 層意思 明白了 然後可 以說這 個方法 "這 個方
一 法幷沒 有別的 講究不 過利用 現在各 處所有 的學校 "除 了單 級小學 外凡有 三四個
官 職 眞 的於每 天散課 以後在 學校左 近的荃 地上設 一 個 露天學 校教授 一 般貧 苦人家
的孩子 M 諸位要 知道現 在這個 時候不 要說沒 有許多 學校教 育這一 般貧苦 人家的
孩 子就是 有了那 貧苦人 家的孩 子也不 能夠享 受這種 教育因 爲貧苦 人家的 孩子都
0 要 帮着他 們的父 母做工 不特沒 有學費 若要他 們整日 去讀書 除非要 出工錢 給他方
纔能夠 "至於 露天學 校就容 易辦了 ^ 上 課的時 候少每 天不過 一 兩 個鐘頭 不妨礙
他們 做工的 時候學 生就容 易招了 "設備 也容易 旣不用 梭舍也 不要聘 請教員 ^ 學
一 生 們也不 用制服 "只 要在上 課的時 候預備 一 個水桶 一 個 水勺一 一三 個面盆 使他們
0 淨 淨手洗 洗臉也 就覺得 好看了 ^ 課堂 就在筌 地上旣 然省費 又見寬 舒光線 也好筌
氣也好 ^ 學 生們桌 子椅子 一 概 都用不 着只要 一 張方桌 放幾册 書本豎 一 根 木桿掛
一 塊黑板 以便教 員應用 ^這 個學校 就可算 完備了 "這 個辦 法無論 什麼地 方都可
編 以辦 "各 種學梭 裏頭的 職員果 然能夠 辦就是 各種圑 體裏頭 的職員 以及一 般有普
通知識 熱心於 教育事 業的都 可以辦 "諸 位想 想看現 在我們 中國人 人都知 道人才
少經 費少要 多辦學 校是沒 有力量 所以教 育不能 夠普及 ^ 如 今有了 這個法 兒人才
一經 費都不 用愁了 只要我 們全國 學校裏 的職員 以及其 他熱心 教育的 志士們 大家都
，用一 點心 兒從這 露天學 校上盡 力的做 去受教 育的人 一天 多一天 M 教育 普及這 一
TEE CHINESE SPEAKER
99
If you gentlemen would understand the principle of this, two things must
first be apprehended. The first tiling to remember is that educational funds and human
materials already exist, though they have not been increased, yet there has been no
decrease of what existed before. Secondly, that the time for receiving instruction
in the schools is not more than six hours a day in any case. Once these two points
are clear then we can go on to explain this method. The method has no other
meaning than to increase the practical usefulness of the existing schools in every
district. Every school, except the primary grade school, that has three or more on
the staff, should establish open air schools, in some open ground near at hand,
every day, on the dispersal of the regular school, wliere the children of the poor
could receive instruction. You gentlemen should know that at the present time,
without touching on the fact that there are not many schools for the education of
the children of the poor, and if even there were schools, the children of the poor
could not get this education, because they must help their parents by working : and
not only are they without school fees, but if they must go to school the whole day, they
cannot do it unless they are paid for it. But in the case of the open air schools
the difficulties disappear. As the time required for study is short, not more than one
or two hours a da)7, and should not interfere with their regular work, scholars
would be found easily. And the necessaries for the schools could be found without
trouble, as there would be no need of a school house, nor any need to engage paid
teachers. Neither would the scholars need to provide uniforms. There would be need
only to provide when they come to school a bucket of water and a ladle, and two or three
wash basins, so that they can have clean hands, and clean faces, and this will give them a
bonny appearance. Seeing that the teaching place is in the open it will be economical :
moreover there would be elbow room, and the light would be good, and the air pure.
There will be no need for stools and tables for the scholars, a square table would be
needed for placing a few books on, and a pole put vertically for hanging the black-
board for the convenience of the teacher 's use. This school would then be complete.
This method of action, can be put into operation everywhere. Of course the
staff of every kind of school will be able to carry it out, as Avell as the staff of organized
institutions, and those who are possessed of general education and keen on the business
of education will all be able to manage these schools.
Please consider this, gentlemen ！ Every one knows that talent and funds are
scarce in China at present, and it is not possible to open many more schools and so
it is not feasible to extend education widely, but there is no need to worry at all if
this inetliod be adopted; the only need is that the staffs of the schools in the "whole
empire, and others who are earnest in the matter of education sliould all use
a little effort and exert their energies by means of the open air schools, so as to
一 件事情 就不難 辦到了 "願 諸位 大家注 意這個 露天學 校那是 我們中 國國民 教育的
一 基礎呢
"有 人說 學校必 須要房 子的沒 有房子 等到天 氣炎熱 或是風 雨雷電 的時候 就不能
官 夠 上課而 且恐怕 來往閒 雜人等 攪亂了 用功的 心思所 以露天 學梭的 名詞雖 很新鮮
恐怕 是不能 實行的 ，這 個不然 "諸位 要知道 露天學 校的名 詞雖是 從前沒 人用過
一 但 是這種 辦法是 早已通 行了的 ^ 你不看 見上海 幾條大 街上有 荃地的 一 處 處都叫
0 一 說書 的唱戲 的賣西 洋景的 佔満了 "幷 且許多 沒有坐 位又是 要錢的 來的人 還是整
一百 整千也 不怕人 攪亂他 ^ 這就 明明是 一種露 天學校 "不過 辦法不 對就有 損無益
I 一了 "若是 天氣炎 熱各學 校也是 一 樣要 放暑假 "大 風雨雪 一 年裏頭 平均不 過五六
一 十天 "這 就作算 抵過各 學栊的 星期放 假罷了 "所以 我說露 天學校 是坐而 言就能
起 而行的
編
(七) 教育部 訓誡日 本留學 生的話
1 近來看 到報紙 上說道 留學日 本的各 學生因 爲中日 II 瞧 i 深怕 國家體 面和自
■ 一 已權 柄有了 損失特 地開會 I i I s g 2 並聽得 有預備 | g 回 國的話 3 諸位學
THE CHINESE SPEAKER
101
increase daily the number of scholars who receive instruction. It will not be
difficult in this way to make education universal. Would that all of you, gentlemen,
were convinced that the Open Air School is the essential for the education of our
Chinese people.
But some may say that schools must have houses, since if they have no cover
they cannot hold classes when the weather is very hot, or during storms of wind, rain
or thunder; morever they fear that the coming and going of idlers and such people
would disturb the attention of the scholars, and so whilst the name of the open air
school is very taking, yet it is feared nothing can come of it. This does not follow.
You should remember that wliilst the name Open Air School, has not been in use
before, still this method of teaching has been in vogue from of old.
Don't you see that in many main streets of Shanghai, where there is any
empty space it. is all full of story-tellers, theatricals, picture galleries? Though many
have no seats iincl further have to pay for the shows, still they come by the hundreds
and thousands, and they do not trouble about being bothered. This manifestly is an
Open Air School. The only thing is that this method is not right, as it is injurious
and does no good.
If you make the objection that the weather is very hot, the reply is these schools
will have holidays then, as is the case with every school during the heat. Great winds,
rain and snow on an average only happen on about sixty days in the year. And this
would counter-balance the week-ends of the other schools.
Therefore I maintain that the open air school is theoretically possible and
practically workable.
•7. ADMONITION TO THE STUDENTS IN JAPAN BY THE
BOARD OF EDUCATION
We have seen it stated in the papers recently that all the students in Japan
opened a special session to discuss their course of action, because of the difficulties
between China and Japan, which thej- much feared threatened the honour and integ-
rity of the Government. We have moreover heard that they are preparing to return
in a body to their country. The zealous patriotism of all the studfents has stirred
一 生愛國 的熱心 i I S I 所 以有這 樣萬不 得已的 I S 我們又 何忍再 加最很 的責呢
4 可是 國家大 事有不 是諸位 學生一 時的 | | 所能夠 成事的 5 明明 知得不 能成事
而喊叫 奔走白 白的把 光陰廢 了學問 荒了於 國家沒 有益處 於自已 先就受 了害了 e
. 所 以本總 長不能 不代諸 位學生 可惜的 就是這 個緣故
官
了 從歐洲 打仗以 來所有 的各大 問題全 要斷決 在鐡槍 紅血主 義之下
一 8 而這種 r si 問題的 i 廳早就 在人類 生存的 歷史上 旣不是 一朝一 晚 的事情
又不是 一 手 一 足 的力量 "所 以凡是 i I 世界 1 1 的各 大問題 與其由 i 家 確國|打酵 的
話 結 果上去 求不如 由人類 歷史上 的精神 § § 上去求 W 怎 呌人類 歷史上 的精神 咖 S
一 呢 n 就 是世界 學術的 g g "旣 要講 到世界 學術的 | m 先該 知道我 們中圃 現在勢
一 力不能 I £ 是從根 本上的 I i 1 1 "而 根本上 的所以 I s 是從幾 十百年 的人物
0 歷 史相傳 1 1 "總 之學術 上的破 碎不全 實在是 一個 S i 我們 也不必 遮瞞得
一 "現在 代國家 i I 計算正 要望着 諸位學 生發奮 § 郷 12 以 1 1 世界學 術的新
^ I 來 作全國 人精神 § S 上根本 1 1 的計畫 M 凡是 父老兄 弟所以 忍耐而 沒有法
編 想的 最後的 I m 就在諸 位學生 的身上 "總得 望諸位 學生的 腦筋和 手腕可 以把國
一 家 救過來 W 所以代 諸位學 生計算 應得牢 牢的定 一 個 用力讀 書救國 的決斷 心纔好
把眞 正愛國 的血心 g I 成一個 "更要 保住了 深沈最 遠之志 氣並且 忍辱做 大事的
一 鄉 S "凡 是現在 酬家. i I 的種種 纖 I 的 事都是 諸位學 生精神 § S 上的好 先生和
I 一 好朋友 "諸位 還該重 重的謝 他厚賜 "而 自已 越發要 1 1 勉 勵對外 可以應 世界學
TEE CHINESE SPEAKEE
103
them to the depths, and so they propose this impracticable method of action ；
neither can we endure to blame them very much for it. Howbeit the great affairs of
Government are not such as can be settled by a transient outburst of the students.
Since it is clearly evident that they can't be so solved, your shoutings and rushings
lead but to a waste of time and confusion of your studies, a proceeding of no
advantage to the country, and a harm to yourselves primarily. Therefore for this
reason we can't refrain from pitying the students in their own interests.
From the time of the European war all questions of international strife, within
the last century, have been decided by blood and iron. And besides, the beginnings
of all the points of international strife, having had their roots early in the history of
the life of races, did not spring up in a day or in a night, nor were they the work of
one man or a single individual. Therefore those desiring to weigh the results of the
fruits of the great questions of strife in the world, had better search for them in the
realms of knowledge and spiritual ideas as seen in the history of human races.
But what do you mean by the spiritual ideas in the history of the human races ？
Nothing but the world-struggle in the art of education. Since we want to refer to
the world -struggle in the art of education, we should first remember that the present
futility of China in the struggle arises from the weakness of its foundations. And
the causes for the weakness of the foundation come from the inheritance of men and
things passed ^lown through many centuries. In a word we cannot hide the fact
that the decay in, and incompleteness of the art of education do not lie truly in one
specific cause.
At present in planning for the future of our country, we must just look to
the students to be zealous in their studies and make every effort to progress, to the eud
that they may receive the new enlightenment of the world in the art of education ,
and become helpers of the whole people in the empire, in planning a new foundation.
And so the fathers and brothers are waiting patiently, being unable thempelves to
think out any final schemes, and fix their ultimate hopes on you students. They
hope that all of you students without fail will rescue the empire by your brains and
hands. Therefore we think you should make up your minds firmly to study with
vigour, as a preliminary to devising methods for saving the country, and then yon
will be able to unify all into one by this life-giving patriotism. Above all you
must preserve a profound and far-seeing resolution , and an attitude of forbearance
of insult and of doing great things. All the international troubles are, after all,
good monitors and friends to the spirit and knowledge of all you students, and
you should be very grateful and thankful for them. Moreover you yourselves must
use more effort and endeavour than ever, so that in regard to foreign things, you
may become ready to acquire the forces of the world's struggle in tlie educationary arts,
一術 g S 的 S I 對 內可以 做國家 1 1 S i 的 I S 這 就是諸 位學生 全體的 S ？ 不可
一不 發奮而 自査的
一 ^ 要是諸 位學生 不在這 上着想 1 爲這一 時候 國家的 危難你 們失去 知覺的 能力以
致做出 那種幼 稚國民 的行動 長吁短 嘆的. S 廢 學回國 眞的和 報紙傳 來的話 一 樣
官 一 "可 就把我 國將來 的人物 學術所 靠着以 爲競爭 生存的 準備的 -先 由諸位 學生自
一己 毀棄了 ： 豆不是 呌全國 父老兄 弟大大 失望麼 "而 且諸位 學生所 商議的 說是國
旣亡 了要學 何用呢 不知要 想國家 所以不 亡全靠 在這學 問上頭 • "講 求學問 與愛國
話 並不是 兩件事 "惟 極力求 學纔可 以救亡 ^ 諸 位學生 須知道 今日的 國際上 還有容
留諸 位學生 到別國 去求學 的地位 就是我 國不亡 的保證 "不 過這種 事機已 經不可
多得所 以這個 時間是 要格外 的寶貴 "惝若 不能稍 爲忍耐 些大家 =fm 把精神
知識上 的生存 要素全 丢掉了 這是呌 作自殺 辜負於 國家很 多還算 得什麽 愛國呢
0 "再 本總 長更有 不得不 吿訴諸 位學生 的就是 諸位學 生住居 別國凡 有更動 都要給
友 邦人所 注意的 "從 近的 說是國 體所關 ^ 從遠 的說是 I § I § 1 1 g ^ 留 心國事
的且 要看諸 位學生 的行動 來卜我 國的前 途由此 預備對 待中國 的方法 "所 以很盼
0 望諸 位都要 知道國 | 的 艱難萬 不可趁 着少年 的意氣 處心積 慮總要 專在學 問上痛
一 下工夫 "除此 就沒有 救國的 方法了 "望 諸位 學生仔 細想想 "從前 羅馬國 衰弱的
一 時候 得了加 富爾和 瑪志尼 一 般人 就成了 意大利 的獨立 "德 國被法 國打敗 而國裏
的 學生極 力在學 術競爭 上用工 夫後來 終究變 成強國 "就把 日本說 起來他 們維新
^ 一 以前 豈不是 一 個弱國 "後 來靠 着伊籐 一 般人 從歐美 留學回 國刷新 一 切政 治以致
TEE CHINESE SPEAKER
105
and in regard to home affairs to be able to serve the country in times of revolution
and prosperity. Seeing these are the responsibilities of the whole body of students,
you should therefore maintain ardour and energy in self discipline.
If you students have not been thinking on these lines, but because of the
temporary difficulties of the government have lost the power of self-command to such
an extent as to make your actions of the nature of kindergarten citizens, and ever
sighing and groaning, abandon your studies and return home, thus confirming the
reports spread by the newspapers. In which case, all you students will be the first
to destroy the coming talents and future scholarship, on which our country is depend-
ing for its equipment in the struggle of existence. Won 't this cause our fathers and
brothers throughout the country to lose entire hope? Moreover, what all of you
students have under discussion, asking what use is there in studying, since the
country has perished, forgetting that the wherefore of the country's not perishing
rests entirely on this matter of education. The pursuit of Education and Patriotism
are not different things. It is only by the utmost energy in pursuing education that
decay can be arrested. You must know that in international relationships offering
the opportunity of sending our students abroad to study, lies the sure guarantee of our
country's existence. This kind of chance we have not often had in the past,
therefore the time is especially precious. If you cannot command a little patience,
but take any sudden fit to abandon all your spiritual knowledge, which is the
essential of permanence, it would be nothing but an act of suicide, and a great
ingratitude towards the country ； thus could you still be regarded as patriotic.
Further, we have another matter we must tell you students, which is, that all
the actions of the students who live abroad are watched by the people of friendly
countries ( our neighbours) . This directly concerns our nationalism, and indirectly
will show the character of our people. Those who have the interests of national
affairs at heart, generally watch the conduct of all of you students, from which they
prognosticate the future of our land, and prepare plans of action to deal with us.
For these reasons it is greatly to be hoped that, all of 3'ou students, being 】nindful
of the country's difficulties, will on no account, follow the dictates of the spirit
of youth : but that your deep thought and great anxiety will all go towards making
most of the time of training. We beg all of you to think carefully. When the
Roman- empire was decrepit in times past, it gained sueh men as Cavour and
Mazzini, and so won an independent Italy. Germany was conquered by France,
but the students of the country strove with all their might, in the art of education
vying with each other in their application, and later on made at length a strong
country. To refer to Japan before it had become new, was it not a very weak
country ！ Afterwards by the aid of such, men as Ito, who on returning from
一 有今日 的強盛 "凡 此都 是我們 的榜樣 應得跟 他們學
一 "至 於交 涉的困 難政府 負完全 的責任 "就是 弄到萬 不得已 也必定 呌諸位 學生得
一 個安全 的地位 "海外 的傳聞 大半是 靠不住 的切不 可因爲 一 時的 激刺各 人自己
先紛 擾起來 "這 就是本 總長的 厚望了
官
(八) 兒童學 堂生活 一 日記
1 諸位諸 位小兄 弟們小 姊妹們 怏怏進 學校去 讀書呀 2 進了 學堂有 說不盡 的好處
話一有 說不盡 的怏樂 3 我小 弟兄姊 妹們倘 然不相 信請聽 我今天 演說這 篇兒童 學堂生
一话 一日記
4 我在小 的時候 有兄弟 姊妹三 個人每 天早起 洗了臉 吃了東 西身子 還在家 庭心早
0 一 經 到學堂 裏去了 g 於是慌 忙自已 整理衣 服看了 一 看課 程表石 筆石板 教科書 一 樣
一 樣齊起 來都不 要父母 幫助的 6 因爲 先生曾 經同我 說自已 的事倩 不可倚 賴人家
的 所以我 拿這句 話牢記 心上將 來可以 養成 一種自 治的好 習慣了 ？ 兄弟姊 妹三個
編人 兄在前 弟和妹 在後別 了父母 8 正是 打算出 鬥忽然 大風大 雨來了 9 弟說 這樣大
風大 雨怎麽 好走到 學堂裏 去呢我 們今天 還是吿 一 天假 再說罷 "我 說這是 不好的
U 爲什麽 緣故呢 "學 堂裏 一 天有 一 天的 課程我 們多聽 先生講 一 點鐘多 一 點鐘的
好處 "一 年三 百六十 天那裏 會天天 是晴天 "逢 到下 雨我們 就吿假 非但荒 廢學業
i 一 而且容 易生出 一 種 怠惰性 "况且 古語不 是說吃 盡苦中 苦方爲 人上人 W 今 天的風
THE CHINESE SPEAKER 107
studying in Europe and America, made a clean sweep of the whole of politics with
the result that Japan is strong and prosperous to-day. All these are examples to us,
which we should imitate.
As to the difficulties of the present negotiations the government undertakes
the whole responsibility. If it is placed in an impossible position, it will arrange a
safe place for all, you students. Foreign news is unreliable, and on no account must
each individual uprise on his own account, whenever he feels any temporary inspira-
tion. Such is our earnest hope.
8. A DAY'S WORK IX A CHILDREN'S SCHOOL
Now, young sirs, you boys and girls, go enter school at once that you may-
study. There is untold advantage in going to school, there is inexpressible joy.
And if you don't believe me, little brothers and sisters, please listen to-day, whilst I
.read you this lecture on a day's work in school.
When I was young, there were three of us, my brother and sister and I. We
rose early every day, having washed our faces, and taken our food, our thoughts
travelled to the school even whilst we were still in the home. And so we busily
brushed up our clothes aud looked over our study schedule, and gathered up our
pencils, slates and books one by one and all without needing help from our father
and mother, because my teacher had taught me that we should not rel)' on another's
help to do our own work, and so I hung up this phrase in my heart as a motto for
forming the habit of self-government. We three, the elder brother in front, the
younger and the sister in the rear, said good-bye to father and mother. Just as we
were about to start, a great storm suddenly arose, and the younger brother said how
can we go to school in this great storm, hadn't we better take a day's leave of absence
and see later ！ I said that this was a bad suggestion, for the reason that the school
has a daily lesson, and an hour's instruction is an hour's gain. There are three
hundred and sixty days in a year, how can we always expect fine weather ？ If we get
leave from school, whenever it rains, not only would this be losing the teaching, but
moreover it would engender the spirit of idleness. Further does not the old saying
" Bearing hardship on hardship will make a man above men ，， just mean that. To-day's
官
話
力的事
同學都
拿出國
只聽見
相 心到家
彙
ins
翁
8
o
1
雨正是 養成我 們尙武 精神的 好機會 我們怏 怏走呀 "三 人攜 着手一 路走一 路看見
有幾個 小學生 在路旁 一 個 小店裏 買糖果 "妹 說糖果 狠好吃 我們也 去買幾 塊好不
"我說 這不是 我們上 學的時 候所應 該做的 還是赶 怏走罷 ^ 不多 一 刻已 經到了
堂 見了先 生都行 一 個 鞠躬禮 拿雨傘 雨鞋統 統放在 更衣室 就到雨 天體操 場打網
生 在旁監 視幷和 我們說 遊戲是 養護的 一 種方法 保持身 體健全 發揚體
以 要做有 益的遊 戲過勞 血氣的 事情應 該切戒 "到 了九 點鐘鳴 鈴三下
集廊 下排列 成隊伍 進課堂 "先 生在漆 板上寫 了國文 兩個字 "於 是大家
敎 科書靜 聽先生 指手畫 脚的講 演溫顔 和語精 神勃勃 ^這 一 刻兒 課堂裏
生 一 個人 的聲音 5 先 生幷且 對我說 你有不 明白的 地方可 以問我 "我就
裏 那有這 樣愛我 的人呀 ^ 四 十分鐘 後又聽 見鳴鐘 三下先 生說休 憩的時
間 到了下 課去你 們可以 隨便吃 茶小便 ^ 因爲腦 子不可 以久用 所以每 一 點 鐘內必
須休憩 十分精 神就不 至於困 憊知識 容易灌 輸進去 一 方 面興味 可以長 久保存 "這
句話 你們注 意注意
"如 此接續 了上課 到了正 午大家 都回去 吃午飯 "我 們三個 人因爲 離家很 遠就在
學堂 裏就餐 "先 生就呌 我們打 水洗了 臉洗了 手整理 了衣服 然後先 生同了 我們到
飯廳上 去吃飯 "先 生向南 坐我們 向北坐 ^ 先 生說坐 要坐得 端正吃 飯的時 候不可
說話 "孔 聖人說 的席不 正不坐 食不語 就是這 個意思
"午 飯旣然 吃完大 家又到 運動場 遊戲作 樂直到 一 時五 十分方 纔上課 ^ 課 業完了
先生 和我說 今天是 你値日 應該到 課堂裏 去掃打 一 來 可以養 成勞動 的習慣 自治圑
來可 以呌你 有了愛 潔淨的 風尙大 概你也 沒有不 喜歡的 "I 堂打掃
THE CHINESE SPEAKER
100
storm is a good opportunity to nourish our manly ardour; so let us be off quickly. A\re
three joined hands, and as we went along the road we saw some little scholars buying
sweets at a small shop on the road side. My sister said sweets are nice, let us also go
and buy some, what do you say ？ I replied that on the way to school it was not a thing
we should do, so let us get along quickly ！ In a little while we arrived at the school.
Having seen the teacher and paid our courtesies, we took our umbrellas and rain-shoes
and put them all in the cloak room. We then went to the Yu Tien play ground to
have tennis and play. The teacher was standing near watching us, and told us that
play is a method for keeping us in health, and keeping the body strong and developing
its vitality. Therefore we should play games that are beneficial, and such as are too
exacting should be altogether forbidden. When it was nine o'clock, the bell rang
three times and the whole school gathered under the porch, and formed into ranks
and entered the school room. The teacher had written the two words Kuo Wen on tlie
blackboard. We then brought out our reader text-books, and listened attentively
to the teacher's animated lecture ； he spoke kindly and smilingly but vivaciously.
During this time only the sound of the teacher's voice was heard in the room. The
teacher moreover told me that if there was anything not clear to ask hiin. And I
thought that even at home there was no one who treated me in this way! We
heard again the bell sound three times, after forty minutes, and the teacher said
that the time for recess had come, so 11 disperse and attend to your wants." As the
brain must not be used for long together, therefore there must be a ten minutes '
rest every hour, thus the loss of vitality will be prevented, and knowledge will the
more readily soak in, and, a constant stream of ardour can be ensured. So pay much
attention to this sentence. Tims we continued our studies until midday when we
all returned home to have our food. We three were to lunch in the school as our
home was very far away. The teacher therefore called us to fetch water, wash our
faces and hands and tidy up our clothes, and afterwards he went with us to the
dining room to food. The teacher sat looking South, and we sat towards the North .
The teacher said that when we sit we should sit straight, and be silent when eating
our food. This is the meaning of what Confucius said " Doirt sit when the table is
not straight ； eat without speaking."
After lunch all the school came to the gymnasium , to have games and a jolly
time until 1.50, when Ave went again to our studies. When studies were finished,
the teacher said to me this is your day for doing duty, you should go to clean
up the class room. This, in the first place, will help to form in you the habit of
activity and the spirit of sound self-government ； in the second place, it will help
you to cultivate the habit of cleanliness, and I am quite sure you don't object.
When the class room had been swept and dusted, teacher said everything is done
一 乾 淨先生 說今天 事情完 了你可 去整齊 書籍了 "正要 吿別先 生又注 意我的 面部和
一 衣 服上有 沒有白 粉墨汁 "出校 門又和 先生行 鞠躬禮 "然 後同 了弟妹 一 路 唱校歌
一 一 路回 去心上 覺得偸 怏極了
官 S
(九) 各省的 好傍樣 ^
1 文明各 國於美 術的學 問是很 注意的 。。製 造 美術品 的人都 從學堂 出身有 專門的
0 學問 3 所 以製造 的東西 又合用 又好看 呌人家 不能不 喜歡他 不能不 買他所 以能行
銷各國 4 我們 中國只 曉得拿 錢去買 人家的 東西不 曉得自 已製造 "。這 是什 麽緣故
蒙昵 e 因 爲沒有 專門學 問沒有 人提倡 的緣故 ？ 現在湖 北省議 會的議 長陳國 藩君組
一織了 一 個美術 會入會 的人有 一 千多捐 助經費 的人亦 很不少 ， 、正在 設法進 行將來
一 做各省 的榜樣 。美術 可以大 發達陳 先生眞 首功了
編一
. 一 (十) 湖南 要強迫 教育了
1 湖南的 教育司 長吳先 生說道 我們長 沙省城 內貧寒 子弟很 多都是 三五成 羣一天
3 一 到 晚沒有 事做的 2 如不趕 緊敎育 他們將 來不名 譽不道 德的事 一 定不免 3 或是做
THE CHINESE SPEAKER
111
to-day, you may go and put your books together. Just as I was about to go, the
teacher once more looked at my face and clothes to see if there were any chalk
or smuts there. On leaving the school gate I made ray courtesy once more to the
teacher, and then went home with my brother and sister, singing school songs all the
way, with hearts very buoyant.
9. AN EXAMPLE TO EVERY PROVINCE
Every civilised country regards a school of art as a great desideratum. Crafts-
men who produce works of art are all college trained and have specialized courses.
Being a special department the things made ； u*e both useful and ornamental, people
cannot help but admire them, and are bound to buy them : therefore they circulate
in every land. We Chinese only know how to buy the works of others ； we are not
creators ourselves. What is the cause of this? No other than that we have no
specialized courses. And there are none to advocate this. Just now, in Hupeh,
Chen Kuo Fan, Esq., the President of the Provincial Council, has organised a society
of art: there are a thousand and more members, and subscribers are not a few.
This is just pioneering, and will be an example to other provinces. Handicrafts
will make great strides and to Mr. Ch'en will belong the credit of being initiator.
10. HUNAN DESIRES COMPULSORY EDUCATION
Mr. Wu, the Hunan inspector of education, says that in Changsiia, the capital,
there are very many poor boys who gather in knots of two or three, from morning
till night, without any work. If they are not taught at once, it cannot but be that
deeds of violence and outrage will be done. They will become thieves or robbers
了 "可 惜十八 省不能 一 樣
THE CHINESE SPEAKER
113
and impair the public peace more than ever. Therefore Mr. Wu has determined to
establish, next year, compulsory education in the whole province. Every child who
has completed six years of age must enter school. If he does not attend then his
father or brother must be punished. Preparation must be made this year, and work
begun n6xt year. This is excellent. Education in Hunan will go ahead. What a
pity that the eighteen provinces cannot do likewise ！
11. THE TOURING GUILD OF THE TSUNG SHENG PRIMARY SCHOOL
Much importance is paid to Touring Societies in schools in foreign countries.
Early in the morning, on a fixed day, the headmaster and teachers with the whole
class take their bread and fruit and whatever can be eaten and mount a train or steamer
to a certain destination, and either climb a mountain or bathe in the sea, and, picnic
the whole day. They return again by train, or boat. This reinvigorates their bodies :
and besides it quickens their animation. The scholars are all delighted with this.
Recently Mr. Shen, the principal of the Tsung Sheng Primary School, with sixty
or seventy of his students opened a guild, and went to the East Lake. The scholars
enjoyed the trip exceptionally. Why do not all schools follow the example?
話
官
第三葷 關於改 良社會 的演說
( 一 ) 說 孝親爲 人生第 一 件事
孝有三 大要素 第 一 是養志 第
,, 二 是幾諫 第三 是揚名 耍把這
三樣郤 做到了 纔 算得完 全孝道
CHAPTER IH
SOCIAL REFORM
1. A TALK ON FILIAL SERVICE, THE MOST IMPORTANT DUTY OF MAN
There are three elements in filial
Duty the first is culture of the will
The second lies in gentle reprimand
The third consists in gaining a good name
When these three kinds are all complete
Then filial piety is quite achieved
It is «aid in the Analects "the Superior Man works at the foundations;
when the foundations are laid then the way is found ： now the foundation of the
social life of man is filial service.' ' A foreign scholar, Hollis (？ ) , too has said, "in
the desire for the public good, private duty must first be thoroughly done : the
desire to love one's country, must be preceded by love of father and mother."
According to this view, the Sages and Philosophers teach men to look upon the
Service of Parents as the supremest duty. To go a step further, no kingdom in
the wliole world, eau be set up without this foundation : whatever the system of
government raay be, whatever the religion, no creed can be founded without this.
This matter of filial service is inherent in the course of nature, and in the
constitution of man. It is the unchangeable Law of Heaven : the normal principle
')f tlie Earth. The thing to remember is that if the subject in question is a man,
then he must give a foremost place to the exhibition of this one principle, and having
fulfilled filial duty perfectly he will then give thought to other matters.
A class of men is often met with, which neglecting this foundation principle
:md rushing after the accidental, breathe love of Country, love of Society, unity of
the Community, protection of the race, whenever they open their lips, and, talk
of nothing but these great and weighty subjects. They call themselves cultured : and
count themselves enthusiasts.
一 9 要知道 人生該 做的事 有一定 的條理 一 定 的秩序 "要 是好 高務遠 於根本 上應盡
的 天職還 不知道 去盡空 說些愛 國合羣 U 地球 上有這 種文明 志士麼 "古人 有句老
話 常談說 是求忠 臣於孝 子之門 "這原 是舊時 代的腐 敗的話 "聽得 似乎有 些俗厭
官 "然而 話雖俗 厭理可 一點不 gi "西國 哲學家 有云說 欲開民 智識先 厚民德 "孝
爲百 行之原 "要打 算培養 民德行 還能跳 得過孝 字的麼
一 "近 來風 俗薄弱 ^ 往往於 倫常應 該盡的 義務看 得奇怪 "卽 如世俗 相傳某 處出一
罾 一一個 孝子某 家又出 一 個孝 婦談起 來以爲 很難得 "這 實在是 不可解 的事情 "要 知道
一 旣爲人 子就應 得盡孝 亦算不 了什麽 出類拔 萃的事 "人 子盡 孝不但 出於天 性的自
驚一 然就把 報施論 起來也 不容稍 卸責任 "受人 的好處 都得設 法酬報 ^ 何况父 母的深
一 恩更非 別的好 處可比 - 當幼小 的時候 衣食教 養諸事 都要仰 仗父母 "詩經 上說過
： 哀哀 父母生 我劬勞 ^ 要 是長大 成人不 顧父母 不必說 中國沒 有這個 道理世 界上也
編一 沒有這 個道理 ^ 要說 孝親的 道理範 圍很廣 "把 淺近 的說先 得說飮 食服勞 "但是
一 飮食服 勞不過 是孝親 一端不 能算完 了孝親 的能事 "要 打算 盡完全 的孝道 有三大
一 要素 M 第 一 是養志 ^ 養志這 件事照 俗語說 就是順 者爲孝 H 乂母歡 喜甚麽 我就辦
？ 甚麽 事事能 遂父母 的意思 得父母 的歡心 這是最 要緊的 "可 是有 一 件父母 所歡喜
THE CHINESE SPEAKER
117
If men want to know how to act there are fixed rules and definite sequences.
Fie who loves to aim high and to delve at the profound, but wbo does not go about
doing the natural duty relating to the root principles of life, which ought to be
discharged, repents in vain those words the love of country, and unity of the
community. Are there sucli enthusiasts in the world ？ The ancients liad a phrase,
often discussed by me, which says "the loyal minister must be sought from the
filial home." Those words are from, an old decadent age. There is a flavour of
satiety about, them. Still though one may be tired of the words, the principle
underlying can never be outworn in the slightest. A Western Philosopher has a
saying, "if you desire to open the people's understanding, first enrich the people's
morals." Filiality is the source of all manners. In planning for the fostering of
the people's in orals, is it possible to jump over this one word filiality ？
Latterly manners have been mean . Often, some acts of duty relative to the
five human relationships, which sliould have been performed, have been looked upon
as fantastic customs, handed down from one age to another. It is commonly held
tli at it is a most difficult thing for any place to produce a filial son, or for a
family to produce a filial wife. This is really inexplicable. It should be known that
the fact of being a human being implies the obligation to be filial, and so should not
be looked upon as something outside the common.
Man's filial service not only springs from nature spontaneously, but if we
consider such as the matter of gratitude for charity, responsibility is not allowed to
be annulled. When a kindness is received a way is found for adequate acknowl-
edgment. How much more should this be done for tlie deep love of pareijts ； no
other kindness can compare with theirs. During days of youth, all things, food,
clothes, education and nurture, depend 01) father and mother. The Book of Poetry
has said, "the pitiable grief of father and mother who bore me with such grievous
toil." If wlien I am grown up to be a man I do not care for my father and mother, it
is needless to say, that 1.1 1 ere is no such theory of conduct in China, nor in tlie
whole world.
If we discuss the tlieory of filial piety the sphere of its influence is very
extensive. Beginning with the ordinary and commonplace, food and service should
first be mentioned. But food .and service are but one item in serving parents, and
cannot be said to embrace all the activities of filial service. There are three great,
constituents which may be said to exhaust the principle of filial piety. The first
is the culture of the filial spirit. Now this matter of the cultivation of the filial
spirit, according to an old saying, implies that obedience is the sum of filiality.
That I should do whatever my parents wish, and carry out their every desire is
most important. But there is one thing : it does not necessarily follow that what
\ 的未必 都合乎 道理要 是樣樣 順從那 就成了 愚孝了 ^ 所以古 人從治 命不從 亂命是
一很有 道理的 "第 1 一是幾 諫父母 若有過 失須得 設法諫 勸必定 呌父母 的心感 格改過
一向善 W 但 是總得 柔和不 可激烈 "格言 上說過 骨肉只 可言情 不可執 理就是 這個意
一思 "天下 做父母 的雖是 至愚都 願意兒 女要強 "所以 第三就 是揚名 "這揚 名兩個
一字 可不 是沽點 虛名就 算完了 總得作 點實事 "望 高裏說 或立德 或立言 或立功 "望
一 普通 裏說做 好人行 好事人 人尊敬 父母亦 有榮光 "要 把這三 樣都做 到了那 纔算得
一 完全 孝道呢 "至 於事 死如事 生事亡 如事存 慎終追 遠那更 是不可 欠缺的 孝道呢 "
一 古今中 外孝子 事親的 軼事一 時說也 說不盡 ^ 一 切 都可以 做我們 的模範 盂子說
過 人人親 其親長 其長而 天下平 "那實 在金科 玉律萬 古不磨 的至論 "我們 中國四
萬 萬同胞 如果克 盡孝道 家庭亦 和氣了 風俗亦 敦厚了 "國家 還有個 不強的 道理麽
(一 一) 社會 改良說
1 從先 看某報 記着有 一 篇論 說是廣 東到了 七月十 五日這 一 日是中 元節大 家小戶
THE CHINESE SPEAKER
119
parents are pleased with are conformable in all matters to what is right, and so
implicit obedience in everything becomes stupid iiliality. Therefore the ancients
rfie^'ed " lawful commands," and, disobeyed " improper commands, " a view 、vhi、'li is
most accordant with truth. The second point is there must be method in administering
exhortation in frequent and kind admonition of parents, when they are at fault,
to the end that the hearts of the parents may be convicted and converted. Yet it
must be done very gently without any heat. The proverb, " You must only use
affectionate words to kith and kin, and not stick to reason," conveys this idea.
All fathers and mothers in tlie world , even the most stupid, desire their
children to be great. Therefore the third point refers to the making of a name.
But this term does not merely signify the cheap purchase of an empty nnme, but
rather the doing of some solid work. To speak of those of the highest promise,
they will either establish their virtue, or establish some truth, or establish some
merit (by a renowned action ) . To speak of those more average persons, who
command the respect of all men by their good character, or, by doing good works :
fathers and mothers will also share in the glory. By the perfect exhibition of these
three kinds may filial piety be said to be discharged to the full.
As to the question of serving the dead as those that are alive, to serve those
gone as those vvlio remain, to be attentive when parents die, and mindful of
distant ancestors during burial ceremonies, these parts of filial piety must on no
account be wanting. It would be impossible to exhaust the catalogue of renowned
deeds of filial sons in parental service , to be found in ancient and modern times,
in China and abroad. But the whole will serve as examples for ns. Mencius said,
" When all men love their kin and pay due respects to seniors the world will be at
peace." Those words indeed are golden classics and precious monitions : the most
perfect logic which myriad ages will never wear out. If we Chinese compatriots,
four hundred millions of us, could truly discharge this filial piety, and were the
spirit of harmony to prevail in our homes, were our manners also generous, would
it then be possible for our countiy to be anything but strong ？
2. A DISCOURSE ON THE RENOVATION OF SOCIETY
I remember there was a disquisition in a certain paper that I read formerly,
treating of the Mid-Autumn Festival in Kuangtung, which fell on the 15th day of
the 7th moon, on which day, every family both high and low worshipped
ancestors and spirits. The expenses for incense and candles must have been very
一 每家按 照三錢 銀子計 算也須 六十萬 兩銀子 。這不 過是兩 處地方 "統 十八 省的各
一府各 縣還沒 有計算 ？這 不過是 中元一 個節 」 一 年之 中還有 許多節 以及每 月初一
日十 五日的 祭祀還 沒有說 9 况 那些迷 信的百 姓平時 拜神求 福和尙 道士建 設道場
等都不 在其內 "倘 通共算 起來每 年花費 的錢財 何止數 千萬數 萬萬呢 "哎 我們中
官
國 的人祭 祀鬼神 不曉得 花費了 多少錢 "這種 迷信也 算到了 極處了 "只 是一 件祭
_ 祀鬼 神必用 香燭紙 錢纔算 恭敬除 了這樣 就再沒 有可以 獻奉的 方法麽 "我 們國民
曾把這 個道理 考察過 沒有呢 "倘 若鬼 神必須 要香燭 紙錢斷 乎離不 了的我 們把香
0 燭 紙錢獻 奉鬼神 就像給 皇上完 納錢粮 一 樣 一 個錢 都不能 夠少那 還可以 說得去 W
倘 若不是 這樣把 多少有 用的錢 財白白 的燒化 了豈不 可惜麽 "若說 鬼神必 需紙錢
一 這 又那裏 曉得呢 難道眞 有人眼 見過麽 "他們 和尙道 士或者 有這樣 說法究 竟有甚
0 麽 憑據呢 "印度 人拜佛 不曾焚 燒紙錢 歐洲美 洲人拜 上帝也 不曾焚 燒紙錢 惟獨我
們 中國祭 祀鬼神 必定離 不了紙 錢這個 理實在 是難解 ^ 再就 我們中 圃古來 說古人
祭 祀神靈 不過奉 獻些美 玉並五 穀果品 等類表 明獻奉 的意思 也沒有 聽說要 用紙錢
"再 查考 紙的來 由乃是 漢朝的 時候有 一 個人 創造的 3 這個人 的名頭 呌蔡倫 "他
創造出 這個紙 來是便 人用的 不是爲 獻奉鬼 神不曉 得甚麽 人想出 一 個希奇 的法子
來拏紙 錢獻奉 給鬼神 "若 說鬼 神必須 要用紙 錢那古 時候沒 有紙的 時候他 用甚麽
，一 東西呢 "若論 修齋那 件事更 是古怪 ^ 同是一 個紙却 要拏他 做各樣 的東西 "拏紙
THE CHINESE SPBAKKR
121
great. There are most probably two million families in the capital and Buddha
mountain, if they were counted. If three maces be computed for eacli family the
total must be 600,000 taels. But this is for these two places only. Tlie depart-
ments and counties of the whole eighteen provinces have not been taken into
account. This is for one festival only, the Mid-Auuimn. There arc in the course
of the year a. very great number of festivals, as well as the invocations on the
first find fifteenth of every moon, which we have not touched. Besides, none of
those superstitious people, who regularly worship Spirits and invoke happiness, and
erect pavilions for the ritual of such like things by Buddhist and Taoist priests, have
been included. If all were totalled up, the expenditure of one year would exceed
many thousand myriads, and myriad of myriads.
We people of China do not realize how much we expend in the service of
the Spirits. Further this kind of superstition has really reached the limit. Now
there is one matter, in tlie worship of the Spirits, which is, tliat it is incumbent to
have i ucense-sticks and paper money, since without these there would be no method
of showing reverence. Have we the people hitherto examined into this creed or not?
If really the Spirits must have incense-sticks and paper money and can in no wise
do without them ； if we in offering sacrifices of incense and paper to the Spirits act
on the same principle as we do wheu paying tribute to the Emperor, when not a
cent must be withheld, then in that case all is well. But if it be not so important,
is it not a pity to consume uselessly so much useful capital? If it be claimed that
the Spirits have need of paper money how is it known (I reply ) ？ Is it possible
that the eyes of man can have verily seen them? They, the Buddhist and Taoist
priests, may have this creed, but really is there any proof of i'tS validity ？
The people of India in their worship of Buddha have not burnt paper
money ； neither have Europeans and Americans in the worship of God burnt paper
money ； it is only we Chinese that cannot do without this in the worship of Spirits. It
is truly most difficult to account for this course of action. Again to refer to the
ancient times of China, in the worship of the Divinity only some beautiful stones
were offered, and cereals and fruits and the like, to show the heart's desire to offer an
oblation ； it has not been heard that they had need of paper money ！
Again let us enquire into the history of paper; it was a man in the times of
the Han dynasty, who manufactured it. His name was Chilun. He manufactured
this paper for the use of man, and not for an oblation to the Spirits ； I don't know
what man it was that thought oat this strange method of taking paper money as
an offering to the gods. If it be said that the gods must have paper money fov
their use, what was it, it may be asked, that they used in olden times when paper
had not been discovered ！ When we come to discuss the cult of fasting, the matter
一做 房屋那 個紙就 變成木 頭泥土 了拏紙 做童男 兒童女 兒那個 紙就變 成皮肉 了拏紙
做衣服 那個紙 就變成 布了拏 紙做箱 子那個 紙就變 成皮了 M 好像不 論甚麽 東西都
可以用 紙變成 的樣子 ^ 曖呀照 這樣古 怪的事 情不要 說別的 就是近 來西國 把化學
講究 的十分 細也不 過能把 一 個東西 裏的各 檨原質 一 一 分開 或是用 幾種原 質化合
官成一 種東西 ^ 若說 是用一 樣 原質就 能夠變 成無數 的東西 也斷斷 不能的 M 再說火
一 的 功用是 人人都 曉得的 ^ 就是 木料蓋 的房子 布疋鏠 的衣裳 皮做的 箱子骨 肉長成
一的 肉身一 被火燒 那個東 西就變 成灰了 "况且 是用紙 做的那 裏有被 火燒了 反變成
0 眞 東西麼 "若說 陰間與 陽間不 一 樣陽 間看起 來是假 的陰間 看起來 便是眞 的這是
欺人 的話不 可相信
"還有 許多謬 處可以 一 一 指出 ^ 如 用紙做 的房屋 很小那 童男兒 童女兒 一 定不能
進去 別的東 西也不 能進那 個房子 的門因 爲那個 紙做的 門很小 "難 道說那 個房子
焚燒以 後小的 就可以 變大麽 "恐怕 沒有這 個道理 ^ 而且鬼 神旣然 把紙看 的很貴
重 我們平 常燒化 的字紙 鬼神果 有用處 沒有呢 "若 是燒別 的東西 又該怎 麽樣呢 "
山 間燒的 草木田 間燒的 肥料百 姓人家 每天煑 飯燒的 木頭柴 炭究竟 變成甚 麽東西
0 於 鬼祌又 有甚麽 用處呢 "楚 霸王所 燒的阿 房宮那 個房子 很華美 一 切亭臺 樓閣金
玉 寶貝鬼 神也都 能享用 不能呢 "這些 道理總 沒有人 把根柢 查考淸 白都怎 麽就能
知道紙 錢是鬼 神所必 需的呀 "要 知道 紙人紙 馬紙車 紙轎紙 錢紙錁 這些東 西四書
五經 上並不 曾提過 "實 在不 是聖人 遺傅下 來的是 由後世 起來的 "從 荊朱 夫子也
S 一 查考過 紙錢的 根由說 紙錢是 唐朝的 一 個人 創興的 £ 這個人 的名頭 呌王澳 "王塽
THE CHINESE SPEAKER
123
is still more curious. Paper is all alike, but on the other band it is used U> niukt;
every kind of article. That paper which is made into houses is turned into
wood and mud : that paper which is made into boys and girls and servants becomes
flesh and skin : that paper which is made into clothes, becomes calico : that paper
which is made into bojees, is turned into leather. And it looks as though any
kind of article whatsoever could be made out of paper. Verily ！ There is no need to
say anything more, after considering this kind of curiosity, but one thing. In re-
cent times Westerners, in the minutest exposition of chemistry, have not done more than
divide up an article into its constituent original parts, one by one : or taking the
original parts combine them into one substance. If it be said that tliey take one
element und convert it into numberless articles, that is an impossibility.
Again let us speak of the uses of fire, such as is known lo everybody. That, is,
h house built of wood, garments made of calico, boxes made of leather, bodies grown
from flesh and bone, after being in the fire, are all turned into ashes. Moreover
how can it be that tliose articles of paper can be changed into true and real things
when tliey pass through the fire ！ If it is said that the World and Hades are not
the same, therefore what the world regards as false, Hades looks upon as true, w】iich
evidently is a falsehood and not to be relied on.
There are many other errors that can be pointed out, one by one. Such as
that the house niade of paper, being very small, it is certain no boy or girl could
get in: nor could other things enter in at the door of that house, because the door
made of pajter is very small. Will any one venture to affirm that a paper house ,
being burnt, will be changed into a large house? It isn't likely there is any snch
thing ！ Further granting that Spirits esteem paper very highly, do they really
make any use of the printed paper we usually burn ？ What should be done with
other things that are burnt ？ The grass burnt on the mountain : the rubbish burnt
in the fields : the wood and charcoal burnt daily by the people in cooking, ― what
do these things change into? And have these things any uses for the Spirits?
The palace Ho Fang Kung which Ch'u Pa Wang burnt down was a beauti-
ful house, all the pavilions and the towers, the gold, the gems, and works of art
could be used by the Spirits, could they not ？ The fact is this tlieory has not been
fundamentullv criticised with any clearness by any one yet, and so how can it be
known that paper is a thing the Spirits must have. The five Classics and four
Books do not mention any of these things, paper men , paper horses, paper carts
paper chairs, and paper money. Truly the Sage did not transmit them, they had
their origin in later times. Long ago Chu-fu-tzu also enquired iuto the origin of
paper money, and stated that it wa3 put into vogue by a man in the Tang dynasty.
一 創 設紙錢 的意思 因爲古 人祭祀 鬼神都 是用美 玉並綢 子後來 改用錢 "到了 唐玄宗
一 的時 候因聽 信王澳 的話崇 奉鬼神 的事情 一 天比 一 天 多沒有 許多錢 來埋這 王澳纔
想 下了一 個法子 拏紙做 些錢替 代眞錢 ^ 照這 樣說起 來紙錢 的來由 原來是 爲眞錢
官不彀 用纔創 做這個 紙錢的 M 後人不 曉得以 爲陰間 必須用 紙錢豈 不可笑 "至 於紙
人紙爲 等等也 不要細 細的查 考大槪 總和紙 錢的來 由是一 樣的了 M 孔夫子 說做兒
子的 當爺娘 在時應 當按照 禮以奉 事爺娘 到了身 死以後 應當以 禮發葬 "試想 一 想
話 死 人如果 與活人 一 樣 一 切 房子衣 裳銀錢 等等自 然應該 用眞的 不應該 用假的 "若
因爲 眞的太 費錢做 些假的 替代那 還能算 合禮麽 ^ 照 這樣一 想就知 道這些 事是很
虛 假的了 "至於 和尙道 士修齋 建醮更 是無益 M 古人 說正直 纔是神 人如果 自已做
0 的 事倩都 合道理 沒有行 惡這人 縱然不 去求福 神也必 定要降 福給他 ^ 倘若 瞞心昧
已獲 罪於天 縱然想 求免禍 神也不 能不降 禍給他 ⑥爲 甚麼信 和尙道 士的話 妄費錢
編 "這 是就個 人說的 ^ 再就全 國說一 年 費錢數 千萬兩 十年就 要費數 萬萬兩 "倘若
把 這筆款 子用在 公益上 要興辦 海軍就 可有許 多兵船 "要興 製造就 可有許 多大公
司 "富國 強兵與 各大圃 爭雄都 是很容 易的事 倩比較 把有用 的錢財 花費在 無用之
3 一 地不強 得多麼 ^ 明理的 人何妨 細細想 一 想
THE CIUNHSK SPEAKKR
125
His name was Wang Yu. Wang Yu's object in producing paper money was because
the ancients used gems and silk in the worship of ancestors and spirits, a custom
afterwards changed into money. But as much credence was given to Wang Yu's
words in the Tang Hsiian Chung times, the ritual of the worship of ancestors and
spirits increasing daily, and not much money being forth-coming for burial, Wang
Yu thereupon thought of this method of taking some paper, and, make money in
the place of the real coin. According to this explanation, the reason for using
paper money was that there was not enough real coin for use, and, so paper money
was fabricated. But later generations were unaware of this, and, regarded paper money
as necessary for use in Hades. This is really amusing.
There is no need to criticize with any detail papery ineu, papery money and such
like things. The origin of these things most likely is akin to the others. Confucius
said, sons should serve their parents daring lifetime according to ceremony. When
they died they should be buried according to the ritual of the dead.
Cogitate over the matter: if the dead are really like the living, all things
such as houses, clothes, money, etc. should be the real articles in use and not
fictitious ones: and if it be that the spurious ones are used in place of the real
thing because the latter is too expensive, is the practice right ？ Once we think of
it in this way it is plain that these things are very false. As to the Buddhist and
Taoist priests, there is still less gain in their vegetarianism and sacrifices. An an-
cient man said, Truth is the Spirit. If man truly makes all his actions conform
to the truth, and does no evil , though he will in no wise go to beg for it, never-
theless, the Spirits will assuredly pour down happiness on him. But if his heart is
full of darkness, and if he transgresses against Heaven , the Spirits can 't but bring
disaster on him, though he may do everything to avoid its influx. Why believe the
words of the priests and waste raouey ？
This refers to the individual. Apply it further to the whole kiugdom. In one
yeai- several thousand myriad taels will be expended, and myriad myriads in the years.
If this computed sum were spent on public utilities, for the purpose of activities in
building, the Navy, we should have very muny battleships. Spent in industries we
should have very many Public Companies : and it would be very easy to increase
the wealth of the Nation , and make the military strong and able to contend with
the Great Powers. Would it not be much better to act thus than spend our wealth
on unprofitable things ？ Why do not intelligent persons carefully think over these
things.
一 (三) 論陝西 的風俗
一 1 我們陝 西人旣 然有許 多好處 難道沒 有壤處 麼看看 風俗不 及外省 的有十 幾件請
一吿 訴諸位 2 頭一 件 不好是 不合羣 3 人 生在世 總不能 離開大 衆不是 在城裏 居住便
^ 是在鄕 村居住 不論鄕 村城內 總是多 少人家 聚居在 一 塊兒纔 能夠成 一 個地方 J 适
一 鄕村的 人若能 够同心 別處的 人就不 敢欺他 恐怕犯 了大衆 的怒氣 。我們 陝西的
人 但曉得 自已顧 自已看 見有公 益的事 情就彼 此推諉 你推我 我推你 心裏暗 暗的說
0 這是 大衆的 事與我 何干我 爲甚麽 一 個人 着急呢 e 明 明看見 有害的 事倩又 是你推
我 我推你 心裏想 想這個 禍雖然 利害未 必就到 我的家 我爲甚 麼多事 呢只好 聽他去
罷了， .，纖 ^Ms^
i ？我 們陝西 人這個 不合羣 的毛病 太利害 S 不 但比較 外國差 多了連 南方省 分也都
比不上 9 卽如湖 南本是 湘軍發 起的地 方當咸 豐爺在 位的時 候曾文 正公諸 人帶領
着 湘軍出 來和長 毛打仗 M 那時 候帶兵 的當兵 的結成 圑體同 心協力 大家把 長毛打
敗 U 因此 遂留下 一 種合羣 的性質 所以湖 南人同 鄕的愛 情最重 "如 湖南人 在外邊
0 做 官的人 以及做 買賣的 人等同 鄕的人 彼此不 遇見便 罷了若 是遇見 就互相 親愛互
相帮助 "我們 陝西做 官的人 遇見了 同鄕倒 反格外 K "爲 甚麽 這樣呢 "這 是呌
做 避嫌疑 "做 官的 人這樣 另外的 人更不 必說了 "在 外省這 樣冷谈 在本省 更冷淡
了 "又如 廣東江 蘇或修 鐡路或 立公司 都是全 省的紳 商大家 合辦入 的股分 很不少
§ 一 並 不費力 "我陝 西省的 鐡路至 今尙不 曾有影 響公司 也沒有 一 處設立 "東 洋留學
THE CEINBSE SrSAKSR
127
3. A TALK ON THK CUSTOMS OF SHENSI
We Shensi people have inauy good points but who would dare to say that
we have no shortcomings: there are ten odd points, wliich T waDt to point out to
vqu, in which it may be seen that our customs are inferior to those of other
provinces.
The first blemish is that we have no communal spirit. No one born into
this world can dissociate himself from the community, aud if he does not live in
a town, he will dwell in a village : and whether it be a village or a city, there
must be a large number of families living together, before it can form a place. If
the inhabitants of a village live in harmony, outsiders will not dare to molest them,
fearing to incur the anger of the public. We Shensi people only appreciate the
matter of looking after our personal affairs, when a matter of public interest lias to
be done, it is evaded, each putting the responsibility on the other. Each in his
secret heart says, " Ah! this is a public affair, and is no concern of mine, why
should I worry about it." When a matter of public harm arises, again each shirks
his responsibility, by sayiug to himself, u although this calamity is serious, it does
not necessarily follow that it will affect me : why should I bother about it, let the
matter be! "
The lack of communal spirit in us Shensi people is altogether too much of a
defect. Not only are we worse than foreigners in this respect, but we cannot even
compare with the people in some of the southern provinces, Hunan for example,
where the Hsiang army had its origin. When Hsien Peng was reigning Marquis
Tseng and others ied forth the Hsiang army and fought the rebels. In those days
the leaders and the soldiers, being united as one body, fighting with one heart and
strength, put the rebels to flight. As a result of this, a spirit of brotherhood was
established, so that in Hunan communal affection is very strong. Consequently, when
Hunan men are serving as officials away from home, and merchants also, if they
meet, show great affection and mutual help. But we Shensi people, on the other
hand, when we are in official positions and meet with our fellow-townsmen , become
particularly icy. And the reason is that they don't want to create suspicion in
others by being friendly towards their fellow townsmen. If officials act thus, of
course other people will do it even more. If they are cold in manner to one an-
other, when away from home, they are much more so in their own province. Again,
look at the people of Kwungtung and Kiangsu, the scholars and merchants of the
whole province co-operate in railway building, in forming companies and taking
numerous shares in them, and all without effort . Railways in Shensi are not even
一生從 前寫了 一封痛 哭流涕 的信呌 陝西辦 自治會 "至今 還沒有 個影兒 ^ 辦 大事是
一這 樣辦小 事是可 想而知 "這 樣的 風氣本 來不好 卻偏要 假冒一 個美 名兒說 秦人無
一黨 "呵 呵我們 秦人若 要學這 樣無黨 必定那 學會那 農會那 茼會並 一 切有利 益的事
官一業 一件一 件都不 肯創辦 "恐怕 我們陝 西人的 權利都 要叫人 奪去陝 西人的 膏血都
一要叫 人吃盡 ^ 陝西 人各掃 門前雪 的習氣 都要叫 人嘲笑 並唾罵 "那 還成個 事體嗎
， "衆 位聽 一 聽 ^ 合 羣就有 很多的 好處不 合羣就 有很多 的壌處 ^ 我 們陝西 的人本
話 j 來 都是愛 自已家 鄕的並 常常盼 望家鄕 興旺的 怎麽樣 不講究 合羣呢
"第一 一件不 好處是 太吝嗇 "錢 財本是 交通的 媒介固 不能不 准許別 人愛他 ^ 但遇
着 事情也 要分別 個輕重 "不 要一 味吝嗇 "我 們陝西 的人最 愛儉省 ^ 儉省 本來不
化 壤 但太過 分了往 往變成 一 種吝 嗇的毛 病那就 不好了 ^ 吝嗇 好像與 儉省相 同實不
相同 "儉 省是由 於愛惜 東西的 心發現 出來的 吝嗇是 由於顧 已的心 II 出 來的所
以 儉省的 人未嘗 不辦公 益的事 情吝嗇 的人那 知道公 益是甚 麽東西 "你看 世上那
畠貪 財的人 "往往 到了年 老的時 候看看 生命將 完還是 捨不得 吃捨不 得穿捨 不得用
"只 知道 一 味積 蓄銀錢 "遇 着公事 應該捐 輸他是 一 毛不拔 "辛辛 苦苦到 了死的
時候身 體以外 的財寶 一 點兒都 帶不去 "不 過給 兒孫作 個看財 奴罷了 "你想 一 想
§ 一 兒孫倘 若是好 的他自 然能够 掙錢不 煩他老 人家那 麽費心 "倘 若兒 孫不好 縱然金
THE CniNESE SPEAKER
129
suggested yet, and not one single company has been established anywhere. A
student in Japan formerl}' wrote us a most heartrending letter, beseeching us to
establish a society for self-government. There is no inkling of such a thing up to
the present. Seeing that this is the condition of things in big affairs, you can
imagine how it is in smaller ones. This is really a very bad custom : yet from this
very defect we seek to derive a good name, .unci to say "The Cb 'in people are
without factions." Oh! Oh ！ If we Ch'in people want to follow a policy free from
factions, we should not attempt to carry such things as an educational society,
agricultural society, commercial society and all other advantageous businesses. I fear
that we Shensi people would allow others to deprive us of all our rights and privileges,
and the marrow and blood of the Shensi people to be consumed by strangers. This
habit of individualism in Shensi is laughed at and scorned by others. Is it right
that this should be so? Please pay attention to this, gentlemen. There are many
advantages in coromunisin, and there are many drawbacks in the absence of it. By
nature, we Shensi people really love our own villages, and we constantly hope for
the prosperity of our native place. Why, then, do we not handle the question
of communism.
Another defect is that we are too grasping. ； Money is, primarily, a medium
of exchange, therefore you can't stop people from being fond of it. Still it is
necessary to distinguish between the relative value of things. We must not be
simply greedy. We Shensi people are very fond of economy. Now economy in
itself, is not a bad thing; but if you cany it to extremes , it becomes parsimony,
which is not good. There is a certain similarity between parsimony and economy ；
but in essence the}7 are very different. Economy is the expression of the mind's
care for things (in themselves). Parsimony manifests the mind's love of self:
therefore the economical man is not necessarily devoid of the communal spirit ： but
the parsimonious man does not even know the meaning of it. Watch the avaricious
man. As he grows old and he sees the end of life approaching, he still will not
spend anything on his food or clothes or general expenses. He has only one taste
and that is to hoard possessions. Whenever he is faced by any public matter, to
which he ought to contribute, he refuses to give a farthing. When his (lying hour
is come, in pain and anguish he can only take his body with him but cannot take
away a cent of bis riches. There is nothing for it but to give it to his sons and
grandchildren, for whom he has become the slave of wealth. Just consider! If
his children and grandchildren are any good, they will, as a matter of course, be
able themselves to earn money, and there will be no need of great trouble by the
玉 満堂也 不夠他 幾年花 費又何 必他老 人家那 麽費心
"曖古 人有臨 死的時 候把銀 錢散給 朋友親 戚把淸 白留給 兒孫的 "這 8- 行爲望
現 今的人 能夠這 樣那裏 盼望陝 西人能 夠行呢 "但我 情願我 們陝西 人把這 個吝嗇
的毛病 也須改 變纔好 ^ 你看南 省的人 "提 起辦 學堂修 鐵路籌 賑捐頗 爲容易 ^ 有
宫一 錢的 一 千八 百不爲 多沒錢 的三十 一 一 十不爲 少甚至 於挑水 的抬轎 的項少 也要出 一
角兩角 ^ 俗 語說得 好獨力 難支衆 擎易舉 M 人 人都不 怕捐輸 地方上 還有甚 麽事情
不 能辦嗎 "我看 陝西的 人不是 怕出錢 是怕出 本分上 該當出 的錢如 那唱戲 那賭博
話 一也踴 躍出錢 ^ 只提到 辦公益 的事就 縮頭縮 尾的了 ^ 曖這樣 的情形 莫說是 對於外
國自已 的脚步 站立不 住就是 在本國 也難站 得穩的
第三件 不好處 是守舊 ^ 甚麽爲 守舊呢 ⑭就 是抱住 從前的 老行情 到死不 曉得變
p£ 通的 "我 們陝 西人常 有兩句 話兒說 去年皇 歷本子 今年看 不得了 ^ 你把這 話聽一
聽難 道說從 前的事 情如今 還能行 得去麽 ^ 今日的 世事一 年是一 個樣子 ^ 我們百
姓 也要想 §g 變通哩
^ 請與 t 家先說 i 書人 ^ 如今 的讀書 人不像 從前那 個樣子 了從前 不曾與 外國通
筒 的時候 讀書人 但能把 中國的 經書講 過幾部 再看一 部通 鑑就算 他是一 個| 韓生
員 "如 今讀 書人就 是把中 國的經 書史鑑 都懂得 了倘若 不懂得 時務還 算他是 一 個
^ 0 "就 是把 中國現 在的事 情與外 國現在 的事情 都知道 了不過 算他是 一 個明白
編
糊塗人
§ 一 人 還不敢 算他是 一 個飽學 ⑪所 以這時 候的讀 書人總 要講究 實學或 是入學 堂或是
TEE CHINESE SPEAKER
131
old father. But if, on the other hand, the children are not good, they would only
have sufficient to spend for a year or two, even if the rooms Avere crammed full of
gold and jewels. And what good can come of the old man's trouble.
Ah! The ancients when at the point of death, divided their goods between
their friends and relatives, and left to their sons and grandsons, CWing pei, — purity.
How can we expect our Shensi people to act in this wise way ？ Still I am most
anxious that our Shensi people should make a point of changing this habit of greed
and then all would be well. Look at the people of the southern provinces, where it is u
comparatively easy matter to introduce the question of the establishment of colleges, the
building of railways, and the collecting of relief funds. A rnau of means will not
hesitate to give Tls. 1,000 or 800, and those with more slender means will give 20 or 30
taels ； and even chair-bearers and water-carriers will at least contribute 20 or 30
cents. The old adage says truly, ' ' the effort of the individual accomplishes but little,
when many co-operate, the matter is easy." Where all are willing to contribute,
what is there that cannot be done. It is not, I find that the people of Shensi are
unwilling to spend. But they fear to contribute to things that are necessary. But as
to theatres and gambling this they do with alacrity. But once mention any matter of
public weal, and, they draw in their heads and tails. Dear, clear ！ "When matters
wear this aspect, it is needless to say that we not only cannot stand up against foreign
kingdoms successfully, but even in our own laud we shall not be strong.
The third point of our inferiority is that we are conservative. Now what is
conservatism? It is adherence to old established ways and an unwillingness ever
to change thein. We Shensi people often repeat a good saying, " last year's calendar
is unusable in the new year. " Just give heed to these words. Do you think they
mean that it is possible to do things even now, which have already gone by ？ The
affairs of this world undergo a change from year to year. So we people, too must also
contemplate a radical reform.
May I speak to you first of the scholar. The scholar of the present is not
like the scholar of the past : formerly, when no commercial intercourse with foreign
nations had taken place, scholars who had studied a few volumes of the Chinese
Classics, and mastered a volume of history, were accounted scholarly men. But
to-day, if they are not well up in current events, they are classed as ignorant men,
even though they understand the whole of the Chinese Classics and Histories. If
they are well versed in Chinese and foreign affairs, they are merely accounted
as intelligent men, and cannot be termed learned men. Therefore it is very
essential for present day students to study practical subjects, either by entering
一 入教育 研究會 或是入 師範傳 習所或 是多看 些新書 新報以 後就不 失業了 "若 還是
一 教幾個 蒙學生 等候將 來再復 行八股 曖呀恐 怕越等 越遠了 U 倘再遲 幾年學 堂也不
容 易進去 了想教 幾個學 生也不 得行了 "該如 之何呢 "奉勸 大衆這 個時候 情願做
莊稼 的就做 莊稼情 願做買 賣的就 做買賣 情願讀 書的還 要怏快 入學堂
"請再 說做買 賣的人 "現 今到處 的生意 比從前 的利息 都小了 是個甚 麽緣故
呢 ^ 因爲各 行業太 稠大衆 都不知 道想法 子改變 "只是 一 咏 的剝皮 兒你想 怎能夠
得厚 利呢現 今的商 務本錢 越發大 越發好 "他 們外 國的商 人皆是 集股分 做生意
他們 看見中 圃的茶 葉有利 便想方 兒種茶 "看 見中國 的絲有 利便想 方兒栽 桑養蠶
M 至於那 洋布那 洋紗那 洋針那 洋傘等 類不知 耗去了 中國多 少銀子 "凡是 中國有
0 一 利的 事情他 們莫不 下手的 ^ 南省 的一商 人看見 外國太 利害倘 若不想 法子變 通就沒
-有 生活 的路了 M 所以也 要集股 分開辦 大公司 ^ 現在 也有幾 處很得 利就像 那商務
印 書館去 年赚了 二十幾 萬兩銀 子招商 輪船局 去年也 赚了一 一 十幾萬 兩銀子 江蘇通
0 州的 大生紗 廠也赚 的很多 "現 在還有 幾個大 公司頂 有名的 就是信 成銀行 幾百萬
i 一 銀子 的本錢 淸華實 業公司 一 百萬 銀子的 本錢中 國圖書 有限公 司也是 一 百 萬元的
本 錢其餘 的保險 公司電 燈公司 自來水 公司麵 粉公司 火柴公 司漁業 公司搾 油公司
造 紙公司 織布公 司已經 i I 的很多 一 年所 賺的利 息十萬 也有八 萬也有 M 就像那
g 一四 川當行 的生意 一年纔 賺幾萬 兩銀子 的可實 在是少 得很呀 "况且 現在的 股分生
THE CHINESE SPEAKER
133
college, or by joining some educational research society, or by entering normal
schools for the training of teachers, or by reading plenty of new books and papers,
and so they will not miss their chance, later on. But if they content themselves
with teaching a few small boys and await the revival of essay writing, alas ！ ， I fear
that the longer they wait, the further they will be from attaining their aim. If
they delay a. few more years, it will even be difficult for them to enter a college
nor will it be easy for them to get a few pupils were they desirous of it. What
will they do then? I respectfully exhort all, at this time, that those who want to
be farmers, should be farmers, those who want to be business men, let them be such,
and those who wish to be scholars let them enter a college at once.
May I next allude to business people. Nowadays trade is less profitable than
it used to be. "What is the reason for this? The reason is that every business is
overcrowded, and no one knows a good method of improving matters. There is
nothing but a spirit of gain , and it is impossible to conceive of good profits arising
for all. Under the present methods of conducting business the larger the capital the
better. All foreign merchants carry on business by means of shareholding. When
they see that tea is a profitable business, they plan ways of planting tea. When
they see that the silk trade is profitable then they devise methods for planting the
mulberry and rearing silk worms. Even in such articles as foreign calico, crape,
needles, umbrellas and so forth, they trade, so that it is impossible to estimate the
amount of silver which they have extracted from China. There is not a single
profitable Chinese industry, in which they have not tried to have a share. Mer-
chants of the southern provinces look upon foreigners with dread, and, hold that if
there is no hope of change, then their means of subsistence will be cut off ； so they,
also want to devise share methods and open up large businesses ； and to-day， there
are many of these ventures whicli have proved a success, such as the Commercial
Press, which last year, made a profit of twenty odd myriad taels ； the China Merchants
Shipping Co. also earned last year a profit of over twenty myriad taels : the
Ta Sbeng Cotton Mill of Tungchow, Kiangsu, also reaped a large profit. At
present there are several large firms of which the names are well known like the
Hsin Cheng Bank, with a capital of several million taels ； the Ching Huan industry
with a capital of a million taels : the Chinese Printing Co. Ltd., also with a capital
of 1,000,000 dollars, and the rest, such as the Insurance Co., Electric Co., Water-
works Co., Flour Mill Co., ^latch Co., Fisheries Co., Oil Co., Paper Manufacturing
Co. and Cloth Manufacturing Co. Many such have been started. And the profits have
been as high as one hundred or eighty thousand taels some years. As to those
Szechuan Pawn Businesses it is very seldom they get several myriad taels profits a
一 意 入股的 人隨手 就得八 厘官息 以外還 要分多 少紅利 ^ 恐怕 再過幾 年有錢 的人多
一 半都把 銀子入 了股分 "那 時當 行想着 拿八九 釐利息 借人的 銀子實 在難的 很了若
借 人銀子 出大利 息那就 更不能 赚錢了 3 這都 是我們 陝西做 買賣的 人守舊 的害處
^ 衆位做 生意的 人及有 當鋪的 東家不 要說天 翻地覆 與你無 干還是 趁早改 變以免
吃虧 ^ 若不相 信這個 話請問 走過上 海漢口 的便知
5 商 人說完 了請再 說工人 ％ 不 論甚麽 東西好 的自然 賣的錢 多壤的 自然賣 的錢少
5 這是 因爲粗 細不同 的緣故 ^ 一 樣是手 藝人有 一 月掙七 八兩銀 子的有 一 月掙 一
兩 串錢的 這是因 爲手藝 高低不 同的緣 故都叫 個工人 ^ 做鐘 表的人 生活又 輕掙的
錢又多 鐵匠木 匠等出 的力又 多掙的 錢反少 因爲巧 拙不同 的綠故 § 我們陝 西的工
人手藝 很粗很 拙又不 曉得改 良只按 照貓兒 的模樣 畫老虎 m 衆位都 不回頭 看看從
0 一 前做 弓箭的 人生意 眞正輿 旺自從 把武科 一 停 止他就 當下沒 事做了 § 倘若 是早改
業那 裏吃這 個虧呢 § 現在 賣洋煙 的人若 不改業 不久也 要像那 做弓箭 的樣子 ，還
有那 當書辦 的當差 役的都 是要改 變的這 些人還 不乘早 另外尋 生活嗎
^ §工 人說完 了請再 說做莊 稼的事 倩也要 變通纔 能得利 §倘 若不盡 人的工 夫專倚
靠 天命到 底是不 得了局 且 到處的 地土都 貴惟有 陝西的 地便宜 所以外 省的人
都紛紛 的來了 § 將來陝 西的人 口越發 多那地 土的價 錢越發 要大漲 若還是 照舊日
一 的樣子 恐怕一 年 所得利 除掉糧 草人工 以外所 得無多 ^ 况且 山東的 人湖北 的人他
谢 一 們 都格外 勤勞能 夠積攢 銀錢同 糧草我 們陝西 的本地 人性質 很笨脾 氣又懶 怠將來
TEE CHINESE SPEAKER
135
year. Further the shareholding business of the present time enables the share-
holders to get an immediate dividend of 8% and besides a certain amount of bonus.
It is likely perhaps that in a few years all men with any money will use their silver in
purchasing shares. When that time comes, if the Pawn Shops expect to borrow
people 's money at 8% or 9% they will find it very difficult to do so, and if they
borrow at a high rate of interest they will be still less able to earn a profit. This
is the evil of our Shensi people conducting business on conservative lines. You
business people, and owners of Pawnshops, don't say that world changes affect you
not, rather make an early adjustment to prevent loss later on. If you don't believe
me ask those who have been to Shanghai and Hankow.
Now that we have finished with merchants let us take the workmen. In all
goods whatsoever, good things sell for a good price, and inferior stuff for a poor
price. And the reason for this is that the quality in the one case is fine, and
rough in the other case. It is the same with the artisans, some earn seven or eight
taels a month : some again earn one or two thousand cash a month, because the
quality of the workman craft is different, but all are termed workmen. Watch-
makers have light work, but good pay; blacksmiths, carpenters and such like,
expend much strength but receive small pay, because the skill is unlike. The
Shensi workmen are both rough and uncouth, and refuse to change, but will
always draw a tiger after the model of a cat. Won't you gentlemen look round
this matter : formerly the makers of bows and arrows had a flourishing trade, but
as soou as archery ceased to be a subject of the examinations, they were without
work. If they had early changed their occupation they would not suffer this hard-
ship. The opium seller too will soon be like the bow-maker if he doesn't change
his business. And so with clerks, underlings who should all change their work. Will
they not early seek other means of livelihood ？
Now that we have finished with the worker, let us speak of farming, which
also must be reformed to be profitable. If a man does not work his level best, but
relies on the dispensations of providence, he will fail. Further, land is dear every-
where, it is only in Shensi that it is cheap, and in consequence people from other
provinces crowd hither. "We shall find that the population of Shensi will be much
increased, and the price of the land will advance tremendously, and if things are as
they were in the old days, it is to be feared that the yearly profits, after deducting
expenses, will be not much. Moreover, the Shantung people, the Hupeh people are
very energetic and able to accumulate money and grain , but our own natives of
Shensi, have their phlegmatic natures and lazy temperament ； and in the future
outsiders will gradually make headway, whilst the Shensi man will as certain!}- fall
一 外 省的人 必定慢 慢要輿 旺陝西 的人必 定慢慢 要衰敗 s 豈 不反客 奪主的 樣子嗎 m
一 奉 勸現在 的莊稼 漢傚法 南省的 法子著 實把莊 稼進步 去做或 多種樹 木或多 飼養牲
一 畜 或是栽 桑樹養 蠶子能 夠做的 事情著 力前進 去做能 夠輿的 着實去 興不要 怕難並
官 返後 纔能夠 立得住 s 倘若 不是這 樣得過 一 日且過 一 m 不想 發憤進 步再過 數年恐
一 怕 生計還 要比如 今更難 s 那 就是自 已躭誤 自已了
話
(四) 糊塗人 不曉得 禁縣片 的利害
一 1 我有 一 段 話說給 我們同 胞聽聽 2 說 的是甚 麼事呢 3 就是 禁鴉片 4 去年 我們中
彙
國 皇上下 了上諭 要限定 十年之 裏將鴉 片烟禁 絕不准 再吃烟 再種烟 5 又恐 怕外國
的 烟土照 常運來 阻礙禁 鴉片之 事因此 與外國 訂了約 查各海 關上的 册按照 往年外
0 國 烟土運 來中國 的數目 一 年 一 年挨 次慢慢 的減少 6 比方去 年進口 四萬箱 今年只
准 進三萬 六千箱 ；照 這個樣 子年年 挨次減 少到了 十年就 沒有一 點 兒烟土 進口了
8 倘 若外國 人不守 所立的 約把烟 土睛暗 的偷進 口查出 來就必 定充公 9 倘 若到了
g 一 十年我 們中國 還是不 能夠斷 根就要 賠外國 這十年 裏少賣 而少進 的利錢
THE CHINESE SPEAKER
137
behind little by little. Is this not like making the guest into a host ？ I exhort
farmers to imitate the method of the southern provinces to carry on farming in a
thoroughly progressive way : either by cultivating more trees, or rearing more animals :
or by sericulture, and by energy make progress in everything : and in the increase of
profits to increase solidly. Let him not give way by reason of difficulties, and thus
doing, he will.be able to stand firm. If things are not done thus the days will come
and go without any effort at progress : and after the lapse of several decades the means
of livelihood, it is to be feared, will be even more difficult to find than they are to-day.
Thus you will be your own worst enemy.
4. STUPID PEOPLE FAIL TO APPRECIATE THE STRINGENCY OF THE
OPIUM PROHIBITION
I want to speak a few words to my fellow countrymen for their consideration.
VHiat then is it that I desire to speak about ？ It is on the prohibition of opium.
Last year our Chinese Emperor issued an edict that opium must be entirely sup-
pressed within the fixed limit of ten years, and neither consumption nor cultiva-
tion ever be permitted again. Further, lest the transport of foreign opium should
take place as usual to the detriment of its home suppression, an agreement was
made with a foreign country to decrease gradually the quantity year by year,
computed by the amount of the opium imported in the past year into China, as
recorded in the registers of the Customs Houses. For an example, last year forty
thousand boxes were imported, but there would be only thirty six thousand boxes
permitted this year. By this method, through the regular decrease eveiy year, not a
bit of opium would enter the country after ten years.
Now supposing the Foreigners did not keep the treaty that had been made,
but clandestinely and illicitly imported opium into the country, then it would be con-
fiscated, when found out. -
If when the ten years were up we Chinese bad not thoroughly uprooted
opium, it would be necessary to compensate the Foreign Country the loss sustained
during these years by the decreased sales and imports.
一 M 照這樣 看起來 這一次 禁烟不 比從前 限定十 年總要 把這鴉 片禁個 乾淨呢 U 我這
一 一 段話衆 位聽了 一 定 不信爲 甚麽呢 "衆 位的 意思覺 得我們 中國軟 弱外國 人又不
懼怕我 們中國 那裏肯 不顧自 已做買 賣得利 偏要幫 助中國 禁烟呢 B 這個意 思好像
官 一 不錯 "但 他們 大衆不 曉得此 一 次中國 禁烟外 國人極 力贊成 全是耶 穌教會 的力量
一 "耶穌 教以救 世爲主 "數 十年前 耶穌教 會中人 盡義務 設立了 一 個 戒烟會 也曾聚
會商 議過一 次禁 止種烟 "那時 外國下 等的人 不准因 爲恐怕 於生意 有妨礙 "因此
話 把戒烟 的事情 停住了 "後來 一 年 一 年 入戒烟 會的人 漸漸加 添多了 去年又 聚集商
議了 一 回准許 的人有 一 半 ^ 所 以我們 中國這 一 回禁 烟與外 國立約 外國纔 極力贊
0 "由 去年 禁烟的 上諭下 了以後 凡明白 道理明 時務的 人不論 做官的 做百姓 的沒有
不趕緊 戒煙的 - 惟有糊 塗的人 以爲從 前道光 年間要 緊禁煙 林文忠 公在海 關上焚
燒 烟土鬧 得來驚 天動地 也不曾 禁絕如 今吃烟 的人越 發加多 了怎麼 樣能夠 禁絕呢
編一 ^ 說 這話的 人眞正 是糊塗 虫全不 曉得這 一 回 禁煙是 與外國 立了約 到了十 年的期
限 i I 還 禁不斷 定然要 賠外國 銀子就 是中國 皇上也 不能隨 便要不 趕緊禁 煙也是
萬萬 不能的 "我 也是 一 個吃烟 的人很 曉得這 一 回 禁烟的 利害不 能不苦 勸諸位 "
§ 一 諸 位聽了 我的話 怏快預 備戒煙 "也不 要買外 洋的戒 煙藥就 用林文 忠公的 戒煙丸
TEE CHINESE SPEAKER
139
Thus it is evident that the suppression of opium on this occasion is a very
different thing from that of formerly ； there must be a clean uprooting of opium
within the fixed limit of ten years.
None of you gentlemen will believe what I say at all. And why ？ Being
persuaded that since China is weak and foreigners not being afraid of us Chinese,
your idea is they would be unwilling to forego attention to the profits arising from
trade, and disinterestedly offer to help China to exterminate opium. This idea has
a certain verisimilitude. But those who hold this view, however, do not realize that
foreigners are energetically seconding China this time in suppressing opium, a help
coming altogether from the Christians. The principles of Christianity is the Salva-
tion of the World. A few decades ago some Christians in the course of their Christian
duty, established an Anti-opium society, which came to the decision once to suppress
the cultivation of opium. But at that time the less scrupulous classes would uot
permit this, fearing that it would be detrimental to trade. Therefore the matter
of suppressing opium was hung up. Afterwards increasing numbers joined the
Society year after year, and last year they met once more and one half of them
was favourable. Therefore it is that we Chinese, in prohibiting opium this time,
have made a treaty with the foreigners, and, why it is that they heartily second our
efforts.
From and after last year, when the edict prohibiting opium appeared, all
cultured and experienced people, whether officials or people there were none but
made haste to break off opium. It was only the stupid people, who regarded the
former effort during the years of Tao Kuang, when Lin Wen Chung Kung had a
conflagration of opium at the Customs, and made a tremendous ado, yet without
succeeding in the entire prohibition of it, ― and who said that if it failed then how
could it succeed to-day when more people than ever eat it.
Those who speak thus are certainly stupid worms, who do not comprehend
in any degree, that in the present attempt to prohibit opium, a treaty lias been
concluded with foreign powers, that if there is yet after the stipulated time of ten
years has expired any opium un suppressed, a monetary compensation must be made
to the foreigners, for certainty, and not even the Chinese Emperor on any account
could do as he chose, so that delay in the suppression of opium is altogether im-
possible. I who also am an 'opium -smoker, and well know the stringency of the
present suppression of opium, cannot but direfully exhort you. Listen to me
gentlemen ； go quickly and make ready to break off opium. There is no need to
buy foreign anti-opium medicine, but use Lin Wen Chung Kung's anti-opium pills.
能吃 這個丸
THE CHINESE SPEAKER
141
These pills are made up of eighteen ingredients, whicli weigh altogether two ounces
and over. To these drugs are added 4 maces of boiled opium , made up into pills.
Each pill will weigh two maces. There is need of only one pill to satisfy a craving
requiring three maces of opium a time. Gradually dimini-?hiiig tlie ainonnt of
prepared opium in the pills, day by day, it will be feasible to break off the opium
craving. In the case of those of weak constitutions, who are unable to eat these
pills, they should take other pills, which are called the Eight Genii Longevity pills.
These pills do not contain boiled opium , but it is an excellent prescription.
Gentlemen listen to these words of mine : give up opium. Not only would this be
beneficial to the body, but it Avould bring a great number of benefits to your
businesses as well. A prosperous state afterwards and a vigorous race alt spring
from this origin. I beg of you not to continue in this stupidity, but to make arrange-
ments to be rid of opium quickly.
^,».^»*0»«=5-<— ——- ―
I
5. THE MID- AUTUMN" FESTIVAL
Now the Dragon Festival has just gone, and that of Mid-Autumn will soon
come. Since tlie customs of our country lay great stress on, and pay much attention to
these festivals, therefore when these days fall, everybody will be after making pre-
paration , unwilling to let these feasts pass by lukewarmly. During these few days,
those on the streets, who are fruit sellers whether of fresh fruit, or, preserved fruit
will all b&ye a thriving trade. Those men who take presents will throng the streets,
going back and forth. "When the day of the Mid- Autumn Festival comes, everybody
will be sending those complimentary presents of the Mid-Autumn Festival ； such as
the small official paying courtesy to his superiors, and, the scholar to his teacher, as
well as friends and relations who will interchange congratulations on this feast.
These may be regarded as standing customs. Again there are tome who send pres-
ents of a few inaces of silver wrapped up nicely in red paper. These are called tokens
of respect on the feast.
When I think of it, the year is made up of 360 days, and when the day of this
feast conies round, it is just like one of the other days. What then is it that is
meant by a festival ？ "What joy is there in it ？ What object of respect ？ The
ancients well said, ' When courtesies are overdone then there is disorder.' This is
just the right view of the matter.
官
話
我 們有這 些話灌 在腦子 裏彷彿 看見中 秋節那 一 日的月 光比較 平時更 加光亮 "當
夜間 的時候 一 輪光 亮的明 月照着 世界我 們趁這 個時候 或自已 一 個 人玩耍 或偕朋
友在 一 塊兒 玩耍或 是喝酒 或是作 詩倒有 些趣味 U 但 是這種 風味惟 獨有感 情的人
還 要遇着 平安的 時候纔 能夠領 受得來 "那裏 能夠家 家都這 樣人人 都這樣 年年都
這樣 M 所以 玩月這 件事不 是普通 可行的 "十 四夜裏 我在街 上行走 耳聽得 街市人
傳 說說道 明天便 是中秋 節好預 備精神 明天夜 裏玩月 M 我看 看乃是 一位婦 人衣服
平常蓬 頭坐在 月下旁 邊坐了 兩三人 "大家 都說玩 月那句 話兒高 輿得很
S 論 到月本 是屬於 地球的 一 個 星東邊 兒出來 西邊兒 落下去 "他的 模樣兒 常常改
變有 時候是 圓的有 時候是 缺的有 時候好 像蛾眉 "但 他模 樣兒改 變都依 着時候 一
點 兒不亂 "乃世 界上的 人紛紛 傳說說 道月球 上有什 麽廣寒 宮有什 麽嫦娥 仙子有
什麽 玉兔兒 有什麽 丹桂樹 "那 月上的 典故一 時記 也記不 淸說也 說不完 M 總而言
之 這都是 些無根 的言語 "就 如中 秋節那 一 天 的月年 年都是 這樣光 亮年年 的模樣
兒 都是這 樣圓並 沒有一 點兒希 奇之處 "要 是高 興玩月 任憑玩 耍便了 ^ 爲 甚麽要
送禮物 赴筵席 張皇出 許多事 體來呢 "還 弄出那 迷信的 勾當來 ^ 本地 的風俗 一 到
0 一 中秋 節夜間 家家戶 戶於月 光之下 天井裏 襬設下 一 張 棹兒獻 奉許多 東西燒 香點燭
叩 幾個頭 "三聲 紙炮鼕 鼕鼕叫 人耳鼓 受驚嚇 "說 道這 是祭祀 月光爺 ^ 哈 哈這眞
是希 奇得很 "衆 位呀並 不是我 搬弄口 舌喜歡 說這些 閑話因 爲這個 裏頭有 很大的
關係 " 一 是 大衆多 迷信好 崇奉神 j 一是 大衆愛 做體面 j 二 是大衆 重銀錢 行賄賂
% 就過 這小的 一 個節 也把劣 根性發 現出來 ％ 他們外 國人也 過節比 較我們 過節郤
4
1
THE CHINESE SPEAKER
143
The moon is particularly bright during the Harvest Festival. This line of
poetry is only a saying of a scholar to describe the panorama. We have these say-
ings on the brain ： such as il moonlight on tlie night of the Mid-Autuinn feast seems
much brighter than ordinarily." During the night with the light of the round orb of
the bright moon illumining the world, we take advantage of this occasion for
amusement, whether alone, or, in the company of other friends, for either wine
drinking or composing poetry, and here is some pleasure. But this kind of taste can
only be enjoyed where there are people of like sympathies, and at a suitably quiet
time. How is it possible for every family to be so: for every one to be doing it:
and every year alike. Therefore "enjoying the moon," is not a matter that can be
done universally. On the fourteenth night, walking in the streets, I overheard a
person on the streets tell, saying, to-morrow is the Mid-Autumn Festival, we must
reserve all our strength, to play the moon game iu the evening of to-morrow. I
looked and saw that it was a woman in ordinary clothes with uncoiffured head, sitting
in the moonlight. By her side were seated two or three men. They all seemed happy
when they mentioned that game of the moon.
Now concerning the moon , it is a star inherently connected to the earth. It
rises in the East and sets in the West. Its phases constantly change. At one time
it is round : at another time it is crescent : at another time it is like the eyebrows of a
moth. But the change of its phases depends entirely on the seasons without the least
irregularity. But the denizens of the world pass on a confused tradition, saying that
there is some kind of Moon Palace, or, the fairy Chang Ngo in the moon, or some
Cinnamon tree. It is impossible to recall clearly, or, to tell fully, at once, the myths of
the moon. In a word, all these are some unsubstantiated stories. Just like the Mid-
Autumn Festival , the moon on that day has the same brightness every year : every year
it is of the same rotundity. There is nothing whatever strange about it. If people
want to be merry when enjoying the moon, let there be merry-making, but why give
presents, go to feasts, and set in motion erratically a great number of things? And
that matter of superstition too has been evolved ！ The custom of the district is that in
the evening of the Mid-Autumn Festival, on its arrival, every home and family
spreads a table with many offerings in the yard under the moonlight: they burn
incense and candles and kotow several times : they fire three crackers whose tong-
tong-tong strike terror into the ears of people, who say this is the worship of the moon.
Ha! Ha! this is really most strange ！ Gentlemen, it isn't that I ridicule these
because I am fond of babbling, but because there are points of great consequence
behind it all. One point is that all are superstitious and fond of the worship of
Spirits: another is that all love pageantries : and lastly that all prize money and practise
squeezing. So this vile disposition is disclosed at the observance of this very small
是不同 "外 國過 節都挑 選與國 家有大 變動大 利益的 日子或 是英雄 與國家 盡力的
日子做 記念日 "盡 心盡 力的表 揚所以 那些百 姓們都 受感動 都想振 作有爲 "就如
耶穌聖 誕的那 一 m 各國 的人都 很看重 "我們 孔夫子 的聖誕 除掉幾 個讀書 人誰能
夠記 得起呢 "奉 勸諸位 旣然高 興要過 節也須 有道理 "倘若 沒有趣 味的事 體不要
去幹 他纔好
(六) 三 原縣天 足會春 季演說
1 我們三 原這個 天足會 成立了 已經四 五年了 2 現在不 纒足的 女子也 就很多 3 可
一 見我 們三原 這個地 方到底 開通到 底明白 4 如 今又設 了兩處 女學堂 專教這 些不纒
足 的女子 5 從 今以後 我們三 原縣的 女學漸 漸興盛 "不 纒足 的女子 一 年比 一 年更
暴多 ；但 是現在 不纒足 的女子 多半是 讀書人 的娃娃 S 所有做 莊稼的 女子做 生意的
女子做 H 匠的女 子內中 不纒足 的還是 少的很 9 這是 甚麽原 故呢却 有許多 的根由
請爲 大家說 一 說 M 有些 人看見 這不纒 足實在 的便易 只恐怕 將來沒 有人與 這大足
編女子 結婚嫁 不出去 U 該 如之何 "這個 事情我 們大衆 的讀書 人也想 到這個 地歩所
以 纔立下 這天足 婚姻譜 "把不 纒足的 人名都 寫到本 子上邊 "現 在也有 一 百多家
以後一 年比一 年更 多了將 來婚嫁 的時候 就在這 些人中 揀選何 愁難於 婚配呢 M 奉
一 勸大 家只管 與女子 不纒足 再不要 憂愁難 於婚配 ^這 個事情 還有些 人說婦 女總要
^ Z 纒足纔 得好看 K 中國的 婦女自 古以來 尙的是 纒足如 今何必 改變呢 "說這 話的人
TEE CHINESE SPEAKER
145
festival. Foreigners also observe festivals. But their keeping of feasts is very unlike
ours. Abroad the feasts are all kept on clays selected in token of some great reform, or
salient matter in the State, or, it may be the day of a warrior who did some signal deed
for the country. The commemoration day is celebrated enthusiastically, and the people
therefore are stimulated to greater activities. For example the day of the birth of
Jesus ； the people of every country regard it very highly. But the birth of our Con-
fucius, who observes this, outside a few scholars ？
I advise all of you gentlemen, since you wish to revel over this festival, to act
on some principle. Do not pursue anything if it is devoid of taste.
6. A SPEECH AT THE SPRING MEETING OF THE ANTI-FOOTB1NDING SOCIETY
SAN YUAN HSIEN
Our San Yuan Anti-footbinding Society has been founded now four or five
years. The women who are with unbound feet to-day are quite many. Hence it is
evident that the San Yuan district is really open, and the people intelligent. And
now again two girls' schools have been established, for the sole purpose of teaching those
girls who have unbound their feet; henceforth girls' education will gradually flourish in
our city, and girls with unbound feet will increase in number every year.
Still the girls who unbind their feet are for the most part the children of the
literati ； those from the homes of the farmers, or traders, or artisans are very few
indeed. What is the cause of this ？ There are many reasons, which I will tell you.
There are some people who see that it is really a most convenient thing to have
unbound feet, but. fear that there would be no family willing to contract marriage with
a girl with natural feet: if she is not married how then? This possibility has also been
thought of by all of us scholars, and so we have established the anti-foot-binding
betrothal register, wherein we have subscribed the names of all those who have not
tound their feet. At present there are one hundred families. Afterwards many more
will be added each year. And in future when there is a betrothal it will be amongst
these people the connection will be made. And so why trouble over any difficulty in
betrothals.
I advise you all just to pay sole attention that the girl should not bind her feet,
and not to worry about the difficulty of getting her engaged. There are still people
一 都 不知道 這纒足 有許多 的害處 "你看 那回回 亂的時 候糟踏 了多少 婦女都 是纒足
之過 ^ 再看得 癆症的 得腰腿 病的死 了多少 婦女也 都是纏 足之過 "再 看那 庚子年
北 京大亂 的時候 把多少 項好的 婦女又 羞辱又 傷損也 都是纒 足之過 ^ 大衆想 一 想
I 看 到底是 纒足好 嗎不纒 足好呢 "還有 些人說 著婦女 不纏足 了人就 管不下 他恐怕
官 W
將來容 易學壤 。"唉 "這一 件 事眞是 想錯了 ^ 女子旣 不纒足 還要讀 書旣能 夠讀書
明 理自然 知道羞 恥就是 教他學 壤他也 不肯學 壤的明 白的人 必然不 做那些 醜事情
"願 學壤 的人把 足纏的 越發小 他越發 要學壌 M 難道 說現在 纒足的 人學壤 的還少
^ 還 有些人 說不纒 足了穿 的又要 好又要 Is 曰那 裏有那 些錢呢 g 這話却 是不然 "
不纏 足的婦 女穿的 比從前 省的多 "有 錢的人 不過穿 一 件綢 衫沒錢 的人穿 一 件布
繁衫 子也就 很好了 "不像 從前的 女人繡 花衣裳 鑲邊衣 裳一件 衣服隨 便就値 幾兩銀
子 或十幾 兩銀子
"還有 些人說 你勸婦 女不纒 足恐怕 是想投 外國人 任你千 勸萬勸 我總是 要纒足 ^
編唉 ^這 個話又 說錯了 "我 們大 衆正因 爲外國 人勢力 太盛要 想法子 抵制他 "除非
我 們中國 一 天比 一 天 的強起 來不行 ^ 纏 足的這 一 樁事却 是弱國 弱種的 一 個大原
因" 一 則 婦女因 爲纒脚 不便行 走身體 B 就軟 弱生下 孩子不 能强壯 "一 一則 不能做
事情 要連累 自已的 丈夫有 許多的 不好處 "我 們旣然 知道了 不忍不 勸人纔 苦口勸
s 一 人 "實 想着 教我們 的中國 漸漸的 強盛不 受他外 國人欺 侮那就 好好了
f
TEE CHINESE SPEAKER
147
who say about this matter, wives and daughters to be good looking must have bound
feet. Our Chinese women from of old have been fond of bound feet, why change now?
They who speak in this way are ignorant of the many injuries of foot binding.
Consider the great number of women who were undone during the time of the
Mohammedan . rebellion, and it was all tlie fault of foot binding... Again consider
those who contract consumption, backache: how many have died, and all due to foot
binding. Again consider how many good women were dishonoured and injured, in the
year Keng tzu, when Peking was in anarchy, and this also was the fault of foot
binding. Just think all of you, whether footbinding or the contrary is beat.
There are moreover some people .who keep saying, that unless women have
bound feet they would be unmanageable, and are afraid lest they should easily learn
evil ways. Ai ！ This is quite a wrong conception of the case. For since if girls do
not bind their feet they will study ； and since they can study and become intelligent
they would natural l}r have a sense of shame, so would be unwilling to follow vice were
they so led, since enlightened persons are less prone to evil things. Tliey who have a
mind to vice, will be the more vicious the smaller you bind their feet. Dare it be said ,
of those who now bind their feet, that but a few learn to do evil ？
Again some say that if you do not bind the feet the women will want to dress
well, and go to school, and where is the money to come from ？ This need not
necessarily be so. Those women and girls who do not bind their feet now, spend much
less on their clothes than formerly. Those who have money wear only one satin
jacket, and those without money one calico jacket. ― and they are considered well off.
This is very unlike girls formerly who wore embroidered garments, and trimmed
garments, one garment easily costing some few taels, or perhaps ten and more taels.
Again there are some people who say, ' you want to persuade our women and
girls not to foot-bind in order to get them to join the church: and so we won't give up
foot-binding however much you try to dissuade us.' Alack! These words are wrong
Also. It is just because we want to withstand the foreigner, whose strength is getting
too excessive that we advocate this. Except we China become daily stronger there
will be no hope. But this affair of foot-binding is a mighty cause of the weakness of
the country and the race. For one thing, since women with bound feet cannot easily
walk, their physique is gradually lowered, and, the children they beget cannot be strong.
Another thing, they can't do anything themselves and thereby they embarrass their
husbands in very many ways. Since we are convinced of this we cannot forbear to
persuade people. Truly we hope by earnest persuasion to lead the country, little by
little, into the paths of greatness, and so prevent the offensive treatment of the
foreigner ； were this done all would be well.
一 第四章 關於道 德宗教 的演說
( 一 ) 孔 教會的 道德話
道德 是立國 的根本
官
一 是圑 結人類 的磁性
一 1 近 來北京 的孔教 會開會 請經學 大家王 湘綺先 生講經 2 先 由劉次 源君演 說歡迎
話一 王先生 的意見 3 所說 的話大 略如下 . 、
* 今天本 會開歡 迎會歓 迎湖南 支會會 長王湘 綺先生 5 湘綺 是中國 的大儒 。這回
0 因爲 大總統 請他做 國史館 長所以 從湖南 到京主 持史席 ：查 中國歷 代的國 史都是
一 姓的 家譜對 於民生 的窮富 風俗的 好壤向 來不十 分注意 、如 今旣 從專制 改做了
民國 湘綺又 一向 II 在草 野之間 已幾十 年不問 i 事 對於人 情風俗 一 定知 道的很
編
一詳細 。將來 一 定能 夠發揮 中國民 族固有 的精神 ^這是 可以料 得定的 U 可 是我們
一 所以 倚重於 湘綺的 還另有 一 餍原故
3 一 U 大凡立 國於天 地之間 必定有 一 個立國 的根本 U 根本 是什麼 東西呢 "就 是道德
CHAPTER IV
MORALITY AND RELIGION
1. A TALK ON MORALITY AT A MEETIXG OF THE
CONFUCIAN CHURCH
Mora,lity is the foundation oi the State
，Tis the magnetic quality for binding men together
Lately the Confucian Church in Peking held a meeting, and invited the great
classicist Wang Hsiang Ch'i to expound the Classics (to preach) . A preliminary
address of welcome to Mr. Wang was made b}^ Mr. Liu Tzu Yuan. The substance
of what was said is as follows.
To-day this association holds a reception to welcome Mr. Wang Hsiang Ch'i,
the leader of our branch in Hunan. Hsiang Ch'i is a great scholar of China . On
the invitation of the President to him to become the liead of the historiography
department, he has come from Hunan to Peking, to take charge of the historical
commission. An examination of the national records, of the successive epochs of
China, shows that these are but family registers, and liitherto, have given no special
attention to the economic life of the people, nor to their good and deleterious cus-
toms. Now that the change has been made from a despotic to a republican regime,
Hsiang Ch'i who formerly lived in retirement, and for several decades did not
trouble himself with politics, is truly thoroughly acquainted with the temperament
of the people, and, their customs. He will be well able, in the coming days, to
interpret the spiritual qualities, that truly exist in the Chinese race. So much can
be prophesied without hesitation. There is another reason "'hy we should rely on
the help of Hsiang Ch'i. As a rule when a country has to be established in the
world, there must be a principle on which it can be done. What may this principle
一 "因 爲人 類所以 能互相 圑結而 成國家 必定要 先有了 一 種吸 力又名 呌磁性 h 我們
一所說 的道德 就是圑 結人類 的磁性 "譬 如要製 造一件 陶器必 得要用 磁土做 了質料
然後要 做盤子 就成盤 子要做 杯子就 成杯子 W 如果不 用磁土 而用沙 泥那就 錐然有
了 極好的 模子也 不能造 成器皿 "普通 的禽獸 都沒有 道德心 看見了 利就大 家爭奪
官 看見了 害就紛 紛逃避 § I 一 盤散沙 絲毫沒 有圑結 的能力 ^ 所以國 家的組 織法只
能施之 於人不 能施之 於禽獸
"道 德兩字 本來發 原於天 "他 的功用 就是能 夠教人 "人所 以和禽 獸不同 的地方
話 就在於 有道德 "如果 沒有道 德雖然 是人的 形式却 仍舊還 是禽獸 ^ 如果父 子做了
仇 默 兄 弟做了 豺虎專 門殺掠 爭奪那 就決不 能立國 ^ 所以有 了聦明 智識的 人就能
一 依 據了人 類固有 的德性 加上淘 i 的功夫 使他自 然發育 "然 後圑結 的本能 可以漸
0 一 漸表著 國家的 構造也 可以穩 固不搖
"所以 推求到 國家的 原始必 得先有 了教育 然後再 有政治 ^ 如果專 靠了強 權使出
種種膊 制專橫 的手段 那就決 不是長 久治安 的道理 ^ 査各國 有各國 的禮教 各國有
各國的 風俗各 不相謀 各有獨 到之處 "中國 一 向把孔 教算立 國之本 因爲孔 子的道
理是 集合古 今的大 成所以 孔子以 後是孔 教孔子 以前也 是孔教 "至 於歐洲 的教就
是從 耶穌降 生以後 把耶教 做立國 的根本 "這 是因爲 各國的 風俗習 慣不同 所以彼
一 此 不能勉 強改變
§ 一 ^ 現在大 家都說 歐洲各 國富強 都稱贊 他們所 辦的事 都是井 井有條 總以爲 這是法
THE CHINESE SPEAKER
151
be then ？ It is morality. Because before the human race is able to mutually
combine and form a country it must first have a cohesive, or, what we may also
call a magnetic force. Now, this morality of which we are speaking, is no other
than the magnetic nature, uniting the human race, into a corporate body. For in-
stance when we want to make a piece of china, we must use kaolin to form the
material, and afterwards when we want to make a plate we make it into a plate ；
or a cup into a cup. But if we do not use kaolin, but use sandy paste, we shall
not be able in that case to produce china, though we have the most perfect matrix.
The comraoji birds and beasts have no ethical spirit, so when they see something
good they all struggle for it; when they see some danger, they scurry away and
dissolve : they are like a plate of loose sand , without a particle of unifying power.
Therefore the method for organizing a state has only been given to man, and could
not be given to birds and beasts.
Morality, originally, had its genesis from Heaven. Its efficacy is its service in
teaching men . The point of difference, between men and animals, lies in the
possession of morality. And where there is in fact no morality, though he bear
the form of man, yet after all he is a beast. When the father and the son are enemies,
and brothers are wolves and tigers, making a trade of murder, rapine and contention,
a country cannot be instituted under such conditions. Therefore given men with
intelligence and rationality, it will be possible to make them to grow naturally,
relying on the virtue which truly exists in the human race, working in co-operation
with the refining forces of education. Subsequently, the uniting power will gradually
appear, and, so the creation of tlie state can be made immovably stable.
Therefore examining into the beginning of a country, it is patent, that there
must be education first of all, and politics only afterwards. If might alone be relied
on, and, the practice of every kind of oppression and restriction be resorted to, this
procedure will on no account ensure a continuous peace. On a survey of all coun-
tries it is found that each has its religion , each its customs, each its own phase,
and each its own independent character. Hitherto China has taken Confucian ism
as the basis of the State, because it gathers up the perfection of ancient and modern
philosophy, for which reason, we have the Confucian creed after the tiine of Con-
fucius, as well as before the times of Confucius. But as to the creed of Europe,
since the times of Jesus, Christianity has been regarded as the foundation of the
State. This is because each country has its varying customs and practices, and, there-
fore it is not possible to force any one to change from the one to the other.
YVe all say, at present, that all European countries are strong, and praise
them for the efficiency of all their works, a result they consider arising from the
fact that their countries are governed by law; failing to apprehend that all this is
一 治國 的効力 不知道 實在都 是耶教 的功勞 "因 爲耶敎 能夠提 挈人心 的道德 所以歐
洲 的人都 能遵循 秩序富 有法律 的精神 ^ 如果 沒有這 種精神 那就殺 掠爭奪 內亂相
尋 不要說 國家不 能富強
"歐 洲人 最尊貴 的是信 實最 崇拜的 是名譽 "這兩 樣東西 就是他 們富強 的根本 ^
官 可 是名譽 和信實 並不屬 於政治 範圍而 屬於道 德範圍 "旣已 屬於道 德範圍 那耶教
的功勞 就無論 如何不 可湮沒 "從 前美 國開國 的人物 大都是 耶教的 教徒道 德旣已
十分 高尙攻 治自然 能夠組 織純粹 "所 以他們 立國的 根本不 在於盧 騷的民 約論而
話 在耶教 的新舊 約聖經 "如 果說單 靠了一 部民 約論就 可以組 織共和 國那南 美洲各
e 共和 國爲什 麽常常 擾亂始 終沒有 安甯的 日子呢
"中 國現在 已改了 共和國 一 班有見 識的人 總以爲 中國人 民的程 度太低 "試 問這
程度太 低四個 字究竟 專指那 一 件事 "如 果說 讀書人 的程度 太低不 過不能 發明各
0 種科 學罷了 "如 果說 種田人 的程度 太低不 過不能 開闢地 利罷了 "如 果說 工人的
程度 太低不 過不能 製造精 美的東 西罷了 "如果 說一商 人的程 度太低 不過不 能在商
界上戰 勝罷了 ^ 這幾件 事雖然 於立國 的道理 很有關 係却也 總不能 說他是 共和的
0 程 度不足 M 所 說的共 和程度 就是道 德就是 一 般人民 的普通 程度就 是無論 士農工
商 婦人孺 子所不 可不有 的程度 有如製 造陶器 的磁土 一 般
"所 以中國 目下所 缺乏的 東西只 在於道 德不在 於學問 也不在 於政治 ^ 如 果說是
一所 缺乏的 在於學 問那十 幾年來 所派的 東西洋 留學生 不可算 不多各 種科學 也已販
| 一 了許 多到中 國發賣 "如 果說是 所缺乏 的在於 政治那 各國的 法規非 常之多 只須早
TEE CHINESE SPEAKER
153
really the work of Christianity. Because Christianity has the power to emphasize
virtue in the hearts of people, therefore Europeans are all able to follow order, and
are rich in the vitality of law. When people are lacking in this kind of vitality
the result is murder, rapine and contentions ； internal troubles follow the one on the
heels of the other, and it is needless to say that a country cannot be prosperous under
such conditions.
What Europeans most honour is sincerity, and most revere is reputation.
These two qualities are at the root of their prosperity. But honour and reputation
do not pertain to tlie realm of politics, but rather to the realm of morals. That
they come under the realm of ethics, is due to the work of Christianity which can
never be stifled under any conditions. Those who forinerlj' opened up America
were Christians raostly, and since they esteemed morality most highly, so naturally
it was possible to organize politics in purity. Therefore in the creation of the State,
the foundations were not laid on Kousseau's Social Contract, but on the New and
Old Testaments of the Protestaut religion . If in truth it be said that it is possible
to organize a Republican State on a Social Contract Code solely, I would reply how is
it then that every Republic in South America is constantly in disorder, and, there is
never a day's peace ？
JSTow that China too has changed into a Republic, some intelligent people
stoutly maintain that the standard of the Chinese people is too low. May it be
asked that a case, in which the standard is too low, be definitely pointed out. If it
be said that the standard of the literati is too low ； it is only that they are deficient
in the sciences, no 】nore. If it be said that the standard of the farmer is too low ：
it is only that they cannot till the land profitably, nothing else. If it be said that
the standard of the workman is too low, it is only thut he can't create articles of
beauty, that is all. If it be said tliat the standard of the merchant is too low, it is
only that he can't conquer in the world of trade, that is all. Though these several
items are most important in the theory of founding a countiy, nevertheless, it cannot
be said, in any way, that tlie standards "per se " are insufficient for the Republic.
What is meaut by the standard of a Republic is ethics, it is the general standard
for the people, it is the standard which none can do without, whether he be
scholar, farmer, artisan, tradesman or women and boys. Just as in the manufacture
of porcelain you cannot do without kaolin.
Therefore what China lacks in the immediate present pertains to morality,
not to education, or to polities. If it be held that what is lacking lies in edacatiou,
then those students, who were sent to study abroad in the last dozen years, 一 not a
few, have already imported large quantities of every kind of it into China, and
traded in it. If it be held that what is lacking lies in politics, then the laws of
話
晨翻譯 了晚上 就可以 公布要 法國制 就法國 制要美 國制就 美國制 M 幾十條 憲法幾
十通章 程不過 一 個書記 就可以 辦得了 ^ 然而 這種憲 法和章 程頒布 以後就 可以說
中 國竟然 能學像 了美國 竟然能 學像了 法國麽 "恐 怕非但 別國人 不相信 自已也 一
官 一 定不 能相信
^ 考 究中國 目下所 有最大 的壤處 就是在 於利慾 薰心簾 恥絕滅 八個字 ^ 從 前苟子
說道鱧 義廉恥 國之四 維四維 不張國 乃滅亡
⑨ 中國雖 然名呌 孔教國 實在孔 教並沒 有實行 "因爲 孔教的 眞義就 是要把 做人的
方法敎 訓人民 "中 國人 果然能 照着孔 子的說 話實行 那就人 人愛世 界的人 和愛自
已 一 樣決 然可以 不再有 爭奪權 利的事 ^ 這樣 一 來竟 可以造 成大同 的世界
彙
(二) 宗教 的分類
編一 (問) 1 宗教怎 麽講呢 (答) 2 凡 皇帝統 治百姓 的法子 那勸人 的呌做 禮防人 的叫做
法賞 罰人的 叫做律 3 這都是 百姓當 奉行的 * 不 過朝代 一 換 便有好 些更改 5 只
有 一 種教法 是古來 極聪明 的聖人 傳受下 來無論 國內那 一 等 的人都 要遵守 J 這
4
5
1
便叫 做宗教
THE CHINESE SPEAKER
155
every country are unusually numerous, and yoa need only translate them oae iiioni-
iug, and publish them in the evening; you can have the French system if you
want it, or if you want the United States you can have the U. S. system. Several
dozen articles of the Constitution, several dozen clauses of the regulations could be
copied by a clerk. Nevertheless, after the promulgation of these constitutional laws and
regulations, coul<l you s<iy that China was really a reproduction of America, or,
truly a reproduction of France. Not only would people of other coun fries disbelieve
you, even you would not believe this yourselves.
An examination of the greatest mischief in China at present shows it to be
represented by these words, " the lieart lias been clouded by greed and lust, whilst purity
and modesty have been annihilated." Long ago Hsun-tzu taught that truth, righteous-
ness, pui'ity, modesty were the four social bonds of a country : and if the four bonds
were not operating the country would die.
Though China is called a Confucian country, the truth is, the creed of Con-
fucius is not in operation. Because the true aim of the Confucian faith is to teach
the people how to become men . If the Chinese really were able to act , according to the
words of Confucius, the result would be that they would love the people of the world,
like themselves, and it would be quite impossible to have again struggles for rights and
privileges. And so acting it would be possible to establish a civiiized world.
►♦Oil ； if
2. CLASSIFICATION OF RELIGIONS
Quesh'on ： How do vou expound religion ？
Ansicer : Of all the methods used by the Emperor in ruling the people, that
which is hortatory is called Li, Ceremony : that which is prohibitive is
called Law: that which has to do with rewards and punishments i3
called Statute. All these the people should obey. But it must be
remembered that when the dynasty is changed, many of these also
undergo alteration. There is however oue canon handed down from
ancient time by most learned, holy men, which the people of every class
in the country should all observe. This is termed religion.
一 7 但是 現在地 球上頭 宗教名 目不是 一 个如儒 教佛教 基督教 以及各 樣外教 8 旣
一 然有 這宗教 的名目 也不是 一 點道理 都沒有 的所以 現在有 名的人 都要講 究各宗
一 教 的異同 9 這 種學問 叫做宗 教學那 考究宗 教學的 人便叫 宗教家
官 (問) "宗教 跟世界 的事體 有什麽 關係呢 (答) U 中國 自孔子 未生以 前卻是 政教合
一 國度 "那 時有 一 輩 熱心愛 民的皇 帝名叫 堯舜禹 湯文王 武王在 史書上 極有聲
0 名的 "不 過朝代 更換教 化全改 直到孔 子降生 纔定了 一 个萬 世不變 的教法 "從
一 此 國政宗 教分爲 兩途一 一千 餘年未 嘗歸倂 卽如基 督教創 始的時 候也是 政教合 一
」
彙 一
(三) 耶 穌聖誕 節感言 麥倫 書院學 生江澂 斧來稿
編 1 外 國的宗 教雖然 不統一 可是 不過分 做耶穌 天主兩 教而這 兩教的 起原還 仍舊是
同一 2 所用的 聖經和 所崇拜 的教主 還仍舊 是一個 3 不過後 來傳教 的人把 聖經上
一 的 精義闡 發出來 意見各 有不同 * 就是 所說的 「智 者見 之謂之 智仁者 見之謂 之仁」
I 一 $ 而追溯 他們的 本原還 仍舊是 一 個老祖 師耶穌 ，&其 餘什麽 俄國派 和希臘 派也是
THE CHINESE SPEAKER
1：)7
But in the world at present , the name religion is not limited to
one, for we have Confucianism, Buddhism, Christianity as well as a
variety of other sects. Though there are these different religious uames,
yet it is not that any are without some doctrine either; therefore all
men of note now desire to expound these religions, in their points of
•similarity and difference. This branch of learning is called divinity,
and those who treat of divinity are called divines.
Question : What connection has Religion with world affairs?
Answer : Before the times of Confucius, China was a country composed
of a unity of state and church. During these times, there existed a
line of emperors who loved the people warmly, their names are Yao,
Shun, Yii, T'ang, AVen AVang, AVu Warig who are most renowned in the
Book of Histories. But when the dynasty was changed, moral methods
were also entirely altered ； and it was not until Confucius was born that
there was fixed an eternally unchangeable dogma . From this point of
time, the State and Religion were divided into two departments, and have
not reverted into one these two thousand and more years ； just like
the Christian Religion which was identical with the State when first
established.
3. THE INSPIRING THOUGHT OF CHRISTMAS
BY CHIAXG CHIXG FU, MEDHURST COLLEGE
Foreign religion, though not a unity, yet is only divided into the two sects
of Protestants and Catholics, whilst the origin of these two sects is identical. The
Bible they use, and the Head of the Church they worship are one. It was only in
aftertimes, that preachers held divergent views in their interpretation of the Bible.
As their preconceptions were different, so also their interpretation was divergent,
yet after all, if we consult their origin we shall find both still had the one Master,
Jesus. As to the rest such as the Russian sect, and the Greek sect they also are
一 耶教的 小分支 ？ 所以外 國的宗 教雖然 不統一 而人人 心目中 所景仰 的不過 是一個
耶穌 1?3 不是 不統一 而統一 麼 。說到 耶穌對 於人類 所做的 事業多 的說也 說不盡
M 新 約全書 就是他 一 生 的行傳 n 我們 中圃的 老師宿 儒往往 詆毀耶 穌說他 是邪教
"這 種腐敗 的思想 我們共 和國的 國民萬 萬不應 該發生 "因爲 旣成了 一 種 宗教能
官一夠 存立在 世界上 幾千年 (今年 是耶穌 降生後 一 千 九百十 三年) 受幾 萬萬人 民的崇
一拜必 定有一 種顚撲 不破歷 刦不磨 的道理 M 不然 譬如那 老師宿 儒要倡 一 種 教請問
一 有人 肯崇拜 他麽請 問能夠 存立幾 千年麽 "這 是萬 萬辦不 到的事
0 ^ 據聖經 上說耶 穌降生 的以前 天上的 上帝眼 看得世 界上的 人罪惡 很多再 不改悔
一定要 犯天譴 "所以 派他的 兒子耶 穌到世 間 來傳道 "耶穌 到了世 間就苦 口婆心
不 避勞苦 把世界 上的人 一 一 從罪 惡中超 拔出來 M 受他 感化的 人都改 惡爲善 "到
了後來 有許多 猶太人 反對耶 穌把他 捉住釘 死在十 字架上 M 於是上 帝看見 了耶穌
0 的痛 苦而所 以致死 的原因 無非爲 了救世 救人因 此就把 世界上 一 切 的罪惡 一 概免
除 "後來 人類都 受了耶 穌的感 化又知 道耶穌 捨身救 世所以 感激的 了不得 "在每
年 三月一 一十 一 日是他 受難的 一 天大 家舉行 紀念祭 禮名呌 受難節 "又每 年十一 一月
編一 一十五 日是他 降生的 一 天大 家舉行 紀念的 慶祝名 叫耶穌 聖誕節
一 "外 國人的 宗教旣 已不統 一 而統 一 所 以每到 了耶穌 聖誕日 不論是 耶穌教 天主教
一 俄圃教 希臘教 不論是 士農工 商男女 老少大 家都有 敬愛耶 穌的心 ^ 所以工 匠停了
工店 鋪停了 業學校 停了課 官署停 辦公事 各製造 廠的煤 姻和機 器聲也 一 齊 停止了
^ 一 "早 晨日 光初上 的時候 大家都 穽了新 衣祇要 聽得禮 拜堂裏 鐘聲響 了就聯 袂入禮
TEE CHINESE SPEAKER
159
minor branches of Christianity. Thus we see that though Western religion is not
a unity, yet the heart and gaze of all are upon the one Jesus. Is this not unity in
diversity?
It would be difficult to treat exliaastively of the many works of Jesus for
the human race, the whole of the New Testament is his biograpby. The dry-as-dust
scholars of our China, have constantly maligned Jesus, saying that liis is an unortho-
dox religion. This pernicious thinking must on no account be encouraged by the
citizens of the Republic. Because any religion which has been able to survive
thousands of years in the world, 一 this year is Anno Domini 1913, and received the
homage of countless people, must contain some incorruptible and permanent truth .
Otherwise, if these dry-as-dust old teachers for instance advocated some religion,
is there any one who would worship them, may I ask ； could it survive some
thousands of years may I ask. This is absolutely impossible.
According to the Bible, before Jesus came into the world, the God of Heaven
saw that the sins of the world's inhabitants were very great, which if uarepsnted
of, would bring down the judgment of Heaven on them. Therefore God sent His
Son Jesus into the world to preach. When Jesus came into the world he did not
eschew any hardships, but with pain and sorrow rescued the inhabitants of the
world one by one, from the depths of sin. All those who were brought under con-
viction, reformed their lives. Subsequently many Jews opposed Jesus, and laying hold
on him, crucified him on the cross. Whereupou God, considering the sufferings of
Jesus, and the reasons for them, which were that they came upon him in his work as
Saviour, wiped out therefore tiio sin of the world . Afterwards the human race, having
received the inspiration of Jesus, and knowing that Jesus gave his life to save the
world, was full of boundless gratitude. Every year on the 21st of April, the day
of his passion , all keep a memorial service, called the Feast of the Passion . The
25th of December again is the day of his uativit}r, when all observe a Merry Christ-
mas, a feast called the Nativity of Jesus.
Since the religion of foreigners is diverse, and, yet one, so whenever the day
of the birth of Jesus comes round Protestants, Catholics, the Eastern and Greek
Churches, scholars, farmers, artisans, tradespeople, men and women, old and young
all indiscriminately, and without distinction show their worshipful love of Jesus.
So it is that workmen stop their toil, shops suspend their business, schools cease
their classes, officials refrain from public business, and the smoke of every manufactory
and the noise of all machinery are not seen or heard. In the morning when the
sun rises, all clad in fresh garments, as soon as they hear the tinkling of the
一 拜堂 一 個個 端正坐 著好像 等候耶 穌降臨 的樣子 &不 一 刻堂 中發出 悠揚莊 重的琴
聲大家 齊聲唱 讚美歌 ^ 再 由牧師 演講聖 道由大 家懇懇 切切的 禱吿直 到十一 一點鐘
纔完結 ^ 到了 晚上各 人家都 有種種 有輿趣 的宴會 親戚朋 友聚在 一 堂盡天 倫的樂
官 M 此外還 有送聖 誕禮物 的風俗 "凡 是相識 的人都 選揀極 精美的 東西互 相贈送 "
做 父母的 也買了 許多玩 物或食 物裝在 一 種漏空 襪裏送 給小孩 "這 種送鱧 的法子
最 是奇怪 力大 概都是 預先置 備好到 聖誕前 一 天的晚 上候兒 童睡了 放在兒 床
0 上 ^ 明 天兒童 醒了父 母就向 他說道 耶穌愛 你所以 昨天晚 上送來 一 襪禮物 你該常
常順 從耶穌 不要辜 負了他
"此 外還 有許多 慈善家 也買了 些麵包 糕餅或 各種衣 服到各 處鄕村 上放在 窮苦人
. 一 家的門 口算是 耶穌送 給他的 ^ 還有許 多人眼 看得鄰 人很窮 苦平時 雖然要 想資助
彙 一 恐 怕說不 出資助 的道理 ^ 幷且 人人都 有獨立 性如果 我看得 他窮就 自已去 資助他
反 像說他 沒有獨 立性所 以要資 助也不 能資助 "祇好 等聖誕 到了隱 着名字 把東西
放 在人家 的門口 明天那 窮人開 鬥一 看自 然要感 激涕零
編 "總 而言之 聖誕這 一 天外 國人的 心目中 以爲是 一 年中最 快樂的 一 天 "有 錢的人
要快 樂沒錢 的人也 要快樂 "可 是沒有 錢的人 要怏樂 很難所 以有錢 的人就 把自已
的 快樂分 一 點給他 "使 得普天 下的人 都有歡 歡喜喜 的樣子 那纔可 呌得完 全的快
樂 "這 種敦厚 純樸的 風俗我 們中國 人萬萬 比不上
扇 一 "那 天非 但平民 是這樣 的怏樂 各國的 國皇和 總統也 都召集 了大臣 貴族宴 會又許
TEE CHINESE SPEAKER
161
church bell enter the church side by side, and one by one sit reverently, just like
as though they were waiting for the descent of Jesus. Shortly when the rolling
tones of the organ are heard, all join with one voice in singing hymns. Then the
sermon is preached by the pastor, and, earnest prayer is made by the congregation,
until the hour of twelve when the service ends. In the evening every family has
gatherings for all sorts of festivities, and relatives and friends meet in one room, and
perform sacred rites.
Besides these things there is yet the custom of Christmas presents. All
acquaintances choose choice and beautiful articles for sending to one another.
Parents also buy either toys or sweets which they put in an empty stocking and
give to their children. The way they send these presents is really strange. As a
rule these are prepared and put up beforehand, and on Christmas eve wl en the
children are asleep, they place them on the bed. When the children wake next
morning the parents tell them, " Jesus loves you and sent you a stocking-full
of presents in the night, you should always follow Him and not forget His
kindness."
Besides these things, there are very many charitable families, who buy loaves
or cakes, or various articles of clothing and go round the village and place them
at the doors of the poor people, making believe that Jesus sent them there. Again
there are many people who know of the poverty of their neighbours, yet are
ordinarily unable to offer help, though they desire to do so, because they are afraid
to mention the matter of help. As every one possesses the spirit of independency,
so when one sees a man really poor, and wishes to go to offer him help, he can't
do it as he would, for fear of implying that the man lacks this spirit of independency.
So nothing is to be done but just wait for Christmas, and put one's help at his door,
taking care to hide one's name, and so when the poor man sees this, on opening his
door, on the morrow, he is naturally moved to tears.
In a word, foreigners look upon Christmas day as the most joyful day of the
year. Moneyed people make merry, and penniless people make merry. But as it
is hard for penniless people to make merry, so those with money share some of their
own joy with them. Were all on earth to have this appearance of rejoicing, that joy
indeed would be perfect. This generous and pure custom cannot find its equal with us
Chinese.
Not only do the common people sperul this day joyfully, but the Kings and
Presidents of the various countries too, summon their ministers and nobles together
to a feast, and permit the people to come in, and, walk about in the palace, and,
一 小百 姓進宮 裏去游 覽重重 的用金 錢賞賜 "從 前有 一 個國王 非但賞 賜百姓 幷且親
一手替 百姓洗 脚因爲 聖經上 說耶穌 曾替猶 太人洗 脚圃王 要^^ 法耶穌 所以要 這樣做
"咳 "世 界上 的人上 自總統 下至百 姓誰沒 有生辰 忌日 爲什麽 不能夠 像耶穌 一 樣
受人 紀念呢 ^ 從前顏 淵說道 有爲者 亦若是 "天 生了 人本來 是一樣 的才力 只要自
一 已肯做 就是了 ^ 試看 古來多 少英雄 豪傑大 都是從 平常人 當中磨 鍊出來 ^ 舜皇是
個農夫 M 耶穌 降生也 託生於 一 個木 匠家裏 ^ 當初 大家以 爲耶穌 不過是 一 個窮苦
的小孩 子誰知 他能熱 心傳道 爲人捨 命竟做 了教主 永遠受 後人的 崇拜呢 ^ 所以我
0 們 雖微賤 沒有力 量做大 事業也 應該拿 耶穌做 榜檨努 力扶助 別人處 處憑着 良心做
事 "那就 將來雖 然不能 比到耶 穌總不 至於生 前受人 厭惡死 後遭人 唾駡了
彙 (四) 說道德 的關係
■ 1 一 個人生 在世界 上頂要 緊的就 是道德 2 有 了道德 不去求 爵位而 爵位自 然會來
不用求 產業而 產業自 然也有 3 無論處 在什麽 地位都 有光榮 無論入 什麽社 會而社
編會 上的人 都崇拜 他尊敬 * 不用 他說話 就能使 人感化 J 這 是什麼 緣故呢 e 因爲有
道德的 人無論 做什麽 事都能 合宜所 以能得 到別人 的信任
了全 國的人 有了道 德於國 家就很 有關係 g 一 國的風 俗自然 也就好 了國本 也就堅
一固了 9 所以 國家的 強弱要 看國民 的有沒 有道德 爲標準 " 現在拿 西哲一 段 語錄翻
| 一 譯出 來給諸 位知道
THE CHINESE SPEAKER
163
bestow much gold largess on them. There was once a Prince who not only bestowed
largess on the people, but also washed their feet with his own bands, for
the reason that the Bible recorded that Jesus washed the feet of the Jews; princes
must imitate Jesus and therefore act in like manner. Alack ！ All men in the
world from President to people none but have a birthday and a dying day, why is
it that none are kept in memory by men, like that of Jesus ？ Yen Yuan said,
" he who exerts himself will also become such as he was. " Heaven in begetting
men endows them with the same talents : it only needs that men exercise them.
Consider the number of heroes and celebrities in ancient times, who as a rule rose
from the middle classes. Emperor Shun was a farmer. And so when Jesus came
into the world he was pleased to be born in the family of a carpenter. At first
people looked upon Jesus as nothing but a poor child ； who would have thought
that he had the power of an enthusiastic preacher, and by giving his life for men,
be their Saviour, and receive their worship eternally. Therefore though we are but
feeble folk, unable to do any great thing, yet we should take Jesus as an example,
and help other people mightily, doing everything conscientiously. In that case though,
we cannot compare with Jesus, yet we shall not come to that pass in life of being
hated, nor meet with men's disapprobation after death.
4. A TALK ON THE IMPORTANCE OF MOBALITY
Morality is a most important concern of every one. Possessing morality,
honours will gather round one without being sought : and wealth will be had
naturally without any need to hunt for it. The good man will shed a lustre on any
position he may occupy. Whatever society he may enter, none but will respect and
honour him. He will influence men without any words. How can this be explained ？
The reason is that men of goodness, by always acting correctly in whatever thing they
do, get the confidence of others.
When the people of a country have morality the consequence to the State is
very great. The customs of the whole country will then be correct, and the basis
of the State will be firm. Thus then the condition of the country depends on
whether or no the people take morality as a criterion. I now want to quote a piece
from a Western philosopher, translating it for the benefit of you all, gentlemen.
官
日第三 代的宰 相名呌 加甯的 曾經說 他的志 氣道我 一 生 沒有走 不正的
？勢位 是從品 行得來 "品行 兩字雖 覺得迂 遠可是 最安穩 堅固沒 有人及
得到的 "我想 別人所 說有才 有智的 人未必 一 定靠得 住因爲 還有比 才能知 識重要
的東 西哩就 是道德
"富蘭 克令是 美國慷 慨俠烈 的大人 物也是 理學家 "後 來得 到最高 的職位 他說這
是我 有品行 的結果 不是才 能知識 的結果 "他 又說我 雖然不 能說話 然而有 了志向
終究 能辦得 到因爲 品行好 的人人 人信任
"法 國人 名叫盂 典的在 法國內 亂的時 候兩黨 相戰全 國的人 都紛紛 逃避祇 有盂典
沒有 逃走也 不關門 "人 家稱贊 他說盂 氏是把 他平日 的道德 和名譽 防避危 難的比
兵馬 還利害
納爾 是英國 一 個商 人的兒 子家裏 很窮苦 爲人極 謹慎有 了口像 不能說 話似： S
？社會 上學識 才能比 花氏好 的很多 可是祗 有花氏 的名譽 算項好 "大 家稱舰
榜樣 ^ 一 位大名 人名叫 西德尼 的曾經 說花氏 的爲人 好像把 上帝的 •
4
6
1
，到三 十八歲 死去全 國的人 都哭他 想念他 "可 見得^
.的 尊敬他
_ 一 句 古話道 知識就 是勢力 ^ 然而 不如說 道德就 是勢力 意思更 覺完備 ^
： 什麽呢 "沒有 天良的 知覺沒 有品行 的才能 未嘗沒 有勢力 但是這 個勢力 是用欺
心不 是正當 的辦法
；實 善良做 根本那 就他勢 力的強 誰也不 能抵禦 ^ 從 前有個 守城的
箪官 名字叫 士提反 的被賊 捉了去 "賊譏 笑他道 你的城 現在什 麽地方 "士 提反把
一 得有學 行的人 is
手按 了心回 答他說 在這兒 "可 見得」
烈的志 氣也百 折不"
一是凶 禍災難 繞满了 一 身 而他勇
TEE CHINESE SPEAKER
165
Canning, the Prime Minister, in the reign of George III, speaking of his
aspirations, said once, "I have never walked in crooked ways, therefore ray position
has been attained through character." This word character, impalpable though it
see ins to be, yet is most certain and firm, and nothing can be compared with it.
I think that what others say of men of ability and knowledge is not altogether
trustworthy, since there is a matter more weighty than ability and knowledge, and
that h goodness.
Franklin, an American , a benevolent and charitable genius, a logician also,
attained in time a high position, which he attributed as the fruit of his character, and
not the result of ability or knowledge. He farther said, ' ' though I have no gift
of speech, yet I possess resolution and can accomplish things : because men of good
character are trusted by all. "
There was a Frenchman Montesquieu ( ？) by name; during the French revolu-
tion, the two parties were fighting, and the whole people fled, except Montesquieu, who
did not flee, nor did he close his door. People praised him and said Mr. Montes-
quieu uses his usual goodness and reputation, which are more keen than soldier or
horse, as a shield against danger.
H 一 was the son of an English tradesman. His home was poor. He wa3
most careful as a man. He was not much of a speaker. There were very many of
his contemporaries with much greater ability than he, still it was only Mr. H — 's
good name that excelled. Everybody praised him, and took hiin for a pattern. A
man of renown, Sydney by name, said once that Mr. H ― seemed a man on whose
face the Ten Commandments were stamped. When Mr. H ― died, being thirty-eight
years of age, the country wept for him, and remembered him: from which we can
gather how they reverenced him.
There is an old 3aying in Greece, " Knowledge is power." It would be better
to say " Goodness is power, ' ' which would be much more true. Why ？ Where
there is no intuition of conscience, no ability of character, there never can be power,
and the influence that may be springs from cunning, and craftiness which, are
doubtful way3. When any one acts on truth and goodness that will give him such
powerful influence, that no one can trithstand him. Formerly a military officer,
the city guardian, Stephen by name, was abducted by brigands. The robbers
mocked hiin saying u where is the city now? " Stephen pressing his hand on his
heart said, " Here.' ' Whence we see that a man of a good character and education,
though he be surrounded completely by disasters and calamities, never loses his bold
resolution, nor will a hundred racks wear it down.
一 第五章 關 於經濟 的演說
一 二) 論 中西人 民負擔 的比較
一 1 大學 一 書 是普通 讀過的 。。那 第十章 說得有 國家要 有了人 民纔能 有土地 有了土
官
一 地纔能 有財用 "可見 爲國家 負擔純 是人民 的天職 J 這點天 職又當 以納直 接稅爲
一 正 當理由 5 人民 的直接 稅莫大 於田賦 一 宗 6 中 國田賦 在前淸 時代也 就毫無 一 定
0 標準東 南過於 重西北 過於輕 ？現今 民國成 立自然 當應有 一 番整 頓調查
8 中 央現在 設立經 界局任 李經羲 爲局長 9 理財制 賦自然 是個應 辦事宜 " 無如 一
M 一 般國 民緊守 習慣多 不免以 爲奇事 U 若 不把應 有的大 義與人 民提醒 絕對的 疑圑與
一 人 民打破 只恐怕 實行丈 量的時 候反生 些障礙 出來反 轉不好
0 "在 下請爲 我實心 愛國的 人民略 略指出 一 一 一 "在那 些納賦 當兵的 義務傾 家救難
一
一的 熱忱姑 且不說 單拿他 們歐洲 最富強 那頭等 圃家的 人民負 擔與中 國的人 民負擔
一 來作一 個 正比例 "看 還是 西人負 擔重些 嗎還是 華人負 擔重些 "這 點疑心 不打就
g 一破 "疑心 一 破其中 應盡的 一 種 義務自 然而生 "試 把英 法德三 國借來 作標準 M 據
CHAPTER V
ECONOMICS
1. A COMPARISON OF THE BURDENS BORXE BY CHINESE
AND WESTERN PEOPLE
The Great Learning is a work generally studied. The tenth chapter says, " hav-
ing won the people the government will then possess the land; being in possession of
the land it will then have finances for expenditure.'' Whence it is evident that the burden
of Empire is the natural duty of men. This part of natural duty again implies that
the obligation to bear direct taxation is a reasonable obligation. But in the direct
taxation of the people, nothing is greater than the item of the land tax. The land tax
of China during the previous Ch'ing was topsy-turvy, without system, being over heavy
in the South-east, and, too light in the North-west. Now that the Republic has been
established, naturally, there should be an enquiry to put it on a correct basis.
The Central Authority has established a land surveying office, at present, and,
appointed Li Ching Hsi to the post of chief. The control of finances, and the regula-
tion of taxes is of course a matter of duty that should be done. But some citizens, being
habituated to the old customs, can't help looking askance at the innovation. If we
do not remind the people of the meaning of the obligation, and, break up their extreme
suspicions, it is to be feared, that when the actual measurement of the land takes place,
certain frictions will appear, and, it will not be easy to move in the matter.
Below, may I be allowed to indicate briefly, to the truly patriotic people, one
or two points. I will not speak just now of those voluntary actions, such as the
contribution of taxes, and the performing of soldiers' duty for the public service, and
that self sacrifice which would sell up the house to relieve distress ； but rather, I
will take the citizens of the strongest and most prosperous of the leading countries
of Europe, and, compare directly the burdens they bear with the burdens borne by
the people of China. Let us see after all, who it is, whether the Western people, or, the
Chinese that l>ear the heavier burden ？ So these little suspicions will melt away with-
out effort. When the doubts are scattered, naturally, that item of obligation to the
西 人最近 調查英 圃每歲 收入達 四千七 一. re 卜. a,
算每人當負擔 1 ih^Mn ii "I 國 人民計
錄及三 萬萬故 人民負 擔甚輕平^^ 1^^^ 民 的層每 歲收 入僅僅
官察厦 用費旣 是不夠 一 般人 阈所沒 有的 2,||
子不好 違反租 稅公正 的原則 "現今 要想貌 故呢 2 都 闳從前 完稅法
上 i 上說的 大廈非 一木能 支重裘 入，
一 aim ii^M^ ^iiii
资該 把一片 愛國心 腸大家 I "我 sli 人民更 是應
一 法德的 負擔來 比較 的負 擔來 比較東 南的人 i 英
}a 思想 ％ 們負擔 趕不上 西人實 在是我 變歸 、 lr
上 西人應 ST 自知 有過叉 何障礙 "尙 &一货 93 U 舅 我們 愛國、 七趕不
街一 強則 罷 i 燈保國 強種不 ^pui^ris 我們的 國家能富能
而今這 個世界 越文明 的國家 馬^ f 要 一 肩 把這負擔挑起 來 耮好！：
Lti ' 护遛重 却 nygr 善 ill>， ？、， -，」
,上
0
家 也就越 見文明 ^flu^ufs 越重 入民必 定越是 愛國磨
一 般愛國 的人民 負擔出 來的， I 歐 洲的文 明合富 強不是 他政府 造成的 都是他 一
THE CHINESE SPEAKER
160
public service will take their place. Let us take the case of the three countries of
England, France and Germany for an example. According to the most recent
investigations of Western people, England every year receives a total of four
thousand seven hundred and twenty millions, one hundred and forty-3even thousand
marks. To compute this according to the population of England, each person has to
bear one hundred and six marks and six cents : and so on What wo
Chinese, taking our population as four hundred millions, collect annually barely
reaches three hundred millions : and so the people's burden is very light ； on an average,
it does not reach a dollar for each person, a condition without parallel in the world.
It is evident that this on a most minute examination, is not enough for a country's
expenses. There are some who still fail to see any advantage in this (light taxation) .
And why ？ It is entirely owing to the pa3t method of taxation being incorrect, and
subversive of the true principles of the universal law of taxation. Now that we have
to find out a way of rescuing the country's weakness, this burden must be distributed
amongst the people. It is said, "a palace is not built of one piece of timber, a
heavy fur cannot be made of one piece." It is a truism that many hands make
light work. It is thus essential to formulate immediately a scheme of a proper tax for
the people, which should be operated on an exact division of acreage. The prin-
ciple of the survey office, established by the Central Authority, consists entirely in
the view that the direct levy should be the foundation of the nation 's taxes. It is re-
garded as a reform of the method of the organization of the tax proper. We hold
that taxpayers ought more especially to think over this somewhat patriotically. The
people of the North-west should compare their burden Avith that borne by those of
the South-east : and the people of the South-east again can compare the burden3 of
England , France and Germany with theirs.
In the quiet of the night as you consider that we do not approximate the
Western people in the burden we bear, you will conclude that our patriotism is not
equal to theirs ； and thereupon feel our own short-comings and question the cause
of our difficulties? If there be some people, who never expect our country lo be
wealthy and strong, there is no more to be said. But if they still expect the
country to be preserved in strength, and our race saved from becoming oxen and
horses, slaves to others, then they should bear this burden as one man, and all would
be well ！
But in the present age the more civilized countries bear the heavier burden.
And as the burden becomes heavier so the people must be the more patriotic, and
the country too will become more civilized. Therefore the civilization and prosperity
and power of England, France and Germany in Europe were not produced by any
government, but issued from, the patriotic people who bore the burdens.
一 、據這 般比較 看來中 國人民 納賦的 天職還 未盡得 十分之 一 ^ 就使 此次改 正稅率
一 一 一 把西人 通行的 直接稅 海關稅 奢侈稅 通過稅 遺產稅 槪行重 加整理 一 時 也萬加
一不到 英人五 十三元 法人四 十八元 德人三 十元的 負擔這 個地步 "又 何以 見得呢 "
官 本來 英法德 他們的 文明程 度不是 一 天 得來的 "文明 漸漸而 成負擔 還是漸 漸而加
一 所以 比較我 國雖然 超過幾 十倍他 一 般 人民仍 不覺得 有加賦 稅的苦 痛因其 國家的
文明 愈進步 國民的 程度也 愈進歩 "人 人具有 一 種 納賦眞 本領人 人占有 一 種納賦
0 一
- 眞資格 "中國 現在文 明尙幼 稚連個 人的生 計多不 能自立 "所以 一 聞加賦 不免鬧
一 起來其 實何至 於加到 那無生 計的人 身上呢 "古 人曾 說天下 興亡匹 夫有責 "財用
I 一是國 家進化 的命脉 "願 我們四 萬萬同 胞大家 提起愛 國心來 "也希 望人人 都有英
一 法 德三國 能納賦 的本領 爭納賦 的資格 則不須 加賦賦 亦自足 ^ 到那 時中國 前途還
一 可 限量嗎 M 想這種 說法只 要列位 能極端 歡迎民 國便幸 甚幸甚 .
(二) 說農業 同種樹 的利益
1 如 今有人 說自已 不願意 發財我 就不信 2 不但不 信還要 說他不 是好人 3 爲甚麼
呢 4 人生 在世無 非是爲 名爲利 5 他旣 不能幹 大事得 大名又 不要利 這種人 定是遊
THE CHINESE SPEAKER
171
From this comparison, it is evident that the Chinese people have not discharged
a tenth of their bounden duty, in the contribution of taxes. Supposing that on the
present occasion of rectifying the taxation into a uniform scheme, all the taxes that
were obtained iu Western lands were imposed in the reorganisation, such as universal
direct taxes, maritime duties, duties on luxuries, through duties, death duties, yet this
manifold addition at one time would not approximate the amount of the burden
carried by the Englishman of fifty-three dollars, or the Frenchman's forty-eight
dollars, or the German's thirty-nine dollars. But how do I know? The civilization
of England, France and Germany did not emerge in a day originally. Civilization
is a gradual process, and the burdens increase pari pa 篇, therefore compared with
ours, although it was heavier by many times tenfold, yet those people did not feel
conscious that the imposition of the burden was grievous, because as the more the
civilization of their country advanced, so the more did the standard of the people
correspondingly rise. As all people had the real ability for taxation , so all had the real
character for bearing it. But Chinese civilization at present is in the kindergarten
stage, and even the livelihood of many individuals is not self-dependent. Therefore
once they hear of the extra imposition, trouble cannot be avoided ； and indeed, how
can the addition be imposed on those who have no independent means of livelihood?
The ancients said, "the people have a responsibility in the rise and fall of the country."
Finances are the pulse of the nation's vital progress. I would that we four hundred
million compatriots showed some patriotism. I also hope that all men will have the
same ability to bear taxes as the English, French and Germans, and rival them in
their character of willingness to contribute taxes, and so there would be no need
to add to the taxes, the present would be enough naturally. When that time comes,
the future possibilities of China will be boundless. In considering this exposition,
you, gentlemen, need only have a profound pleasure in the Republic, and then we
should be fortunate indeed.
2. A DISCOURSE ON THE ADVANTAGES ACCRUING FROM
AGRICULTURE AND FORESTRY
There are men who affirm that they have no desire to make money, but I
don't believe them. I will go further, and say that I not only do not believe them,
but affirm that such are not good men. How so? Because every one in the world
一 手好閒 一 無能耐 的廢物 6 所以想 發財的 都是要 強的人 7 但 是發財 要本事 8 不是
奸刀腊 算盤剝 虛花就 算本事 9 本事 全在脚 踏實地 W 請 問那一 樣 是實地 的財呢 U
橫 說罷全 球大小 各國以 及咱們 中國豎 說罷從 古幾千 年到如 今最實 在的財 全都離
官 不了農 -
"你 們必 疑着這 話過分 "但 是你 們想罷 "穿 的無非 蠶桑棉 苧吃的 無非五 穀菜菓
一 住的用 的無非 松杉柏 檜的木 料有那 一 樣不是 地裏出 的有那 一 樣 不從耕 種來的 ^
0 把 人人日 用少不 了的東 西求財 還不算 實在嗎
W 然而你 們必說 種莊稼 如何能 發大財 "這 可錯了 "我 也不 說那些 勤儉輿 家的老
, 話 "勤 儉是 明白人 都知道 應該的 ^ 但是 現在農 務可不 比從前 "日 本人有 在美國
^ 發幾 百萬財 的豪農 "他的 種田都 用新法 "種子 器具肥 料天時 地利一 切布 置樣樣
講 究所以 出產格 外的多 "伹 是他能 如此也 不容易 ^ 總得費 幾十年 的心機 ^ 先要
學問再 要試驗 "拿總 說全在 能不守 老法變 換新法 好了更 求好纔 能如此 發逢啦
^ "然 而你 們必又 說這些 事又要 錢又要 學叫我 們怎麽 幹得來 "說 也徒然 "但 是農
一 務 總離不 了經驗 M 一 等的 學問也 要從經 驗而來 "你 們要變 新法山 西的農 林學堂
本 是爲興 農林纔 設立的 ^ 學 生都專 學農務 ^ 你們有 不知道 問他們 他們自 然教導
"而 且種田 年久歷 練也同 學問一 樣只要 隨時留 心改換 自然就 有效驗 ^ 人 人如此
m 一 處 處如此 還怕不 輿盛嗎
THE CHINESE SPEAKER
173
either seeks some name or gain. Since one has not the ability to do anything great
and gain renown , and further denies that he hankers after gain, such an one is
surely a wastrel and an idler, a worthless and useless fellow. Therefore those who
desire to be wealthy are men who want to excel. But there must be ability in
order to get wealthy. And ability does not consist in trickery, in dark cogitations
to gull others, or in wasteful expenditure. Ability rests entirely on solid foundations.
May I ask what is the wealth that is solid ？ Speaking generally, in every small and
great country in the world including China, as well as every age even from ancient
times until now, the most practical sources of wealth depend fundamentally ou
agriculture.
You think I have overstated the case. But I ask you to think of it. Our
clothing comes from the silkworm and the mulberry and the cotton plant : our food
from the cereals and vegetables : our dwellings and utensils are made of nothing
but the timber of the pine, the fir, the cypress, and the birch, and which of
these things is not grown in the earth : which does not spring from agriculture?
To seek wealth from things that men canuot do without, cannot but be solid
wealth.
But you will nevertheless say how does farming increase man's wealth ！ You
mistake me. I am not referring to those old conventional terms that care and
economy build up the family. Intelligent people know the value of these. But
agriculture is different now from what it was in past days. The Japanese in America
have made millions from agriculture. They use the new methods entirely in their
husbandry. Selection is used in the use of such things as seed, implements, fertilizers,
seasons, lands and planning, and consequently exceptional harvests are reaped. This
of course means trouble. It implies many years of thinking. First of all a man
must have training, then experimentation . In a word it all depends on his ability
not to use old methods, but to exchange them for new ones; only by seeking one
good method after another can he advance.
Again you will say that capital and training are required for all these things,
and how can these be got ！ It is all very well for you to talk ！ After all farming
cannot dispense with experience. The best training must come from experience.
If you would gain new methods, the agricultural college in Shansi was founded to
advance the science of farming and forestry. The students specially learn farming.
If you don 't know, ask the students and they will instruct you. Moreover the
experience gained by you in cultivating the soil for years, is like a college training ；
you have but to observe with care and make changes accordingly, and naturally
improvements will come. "When every one, and every district act in this way, success
is sure to follow.
一 "然 而你 們必又 說山西 是苦地 方比不 上東南 各省的 繁盛就 費人力 也怕天 地無情
"這話 又錯了 ^ 山西 怎麼能 算苦地 "除 五金 礦產不 說南面 有黃河 汾水一 片膏腴
稻 麥雜糧 那一樣 不好種 "就 說西 北多山 林子就 很著名 "這 些林子 都是工 藝的好
官 材料幷 沒加上 培植已 經如此 繁盛倘 再加人 工還不 知盛到 怎樣呢 "菓 樹的 種類也
一最多 "如 今但 說梨葡 萄兩種 外國人 都拿他 製梨酒 葡萄酒 趁大錢 "山 西人 只知道
, 拿 他生吃 "有 這些出 產天時 溫和地 氣又厚 怎麼還 說苦呢 "這 就怪 有財沒 人去發
啦 "瞧著 本省的 財主只 講盤算 銀錢求 那沒根 本的利 "還有 把幾百 萬銀子 埋起怕
人 知道的 ^ 爲什麼 不拿這 資本講 究實業 一 樣也埋 在土裏 還年年 有靑芽 兒可看 ^
不 強多嗎 ^ 咳睜眼 一 望満地 荒涼的 景象有 走幾十 里路不 見靑綠 痕跡的 M 山西人
眞把. 這些 好地白 蹭踏了
, "如今 二三月 裏正是 農務的 好時候 _5 。這 時候 種樹更 是合宜 ^ 種糧 食的田 且不說
一 那些荒 山曠地 扔着豈 不可惜 "何 不全 行種樹 M 至於 種樹的 利益雖 然遲慢 可比種
@ 田還好 ^ 一 來 省人工 種下去 活了以 後就不 很費力 ^ 十 年內總 能見錢 "一 一 免乾旱
M 樹多 的地方 疏通了 地脈引 動了水 源就不 至乾旱 ^ 三 免病疫 ^ 人 有不潔 的養氣
樹木就 能吸收 所以能 免病疫 "四 輿工藝 ^工 藝的 材料用 樹最多 "現 在國 家正在
S 一 廣 興工藝 M 到 工藝輿 了要用 材料的 時候種 樹就來 不及了 ^ 五 有氣象 "遍 地都是
TEE CHINESE SPEAKEB
175
But even yet, you will not fail to argue and say, that Shansi after all is a
barren place, and is not comparable to the rich fertility of the South-eastern prov-
inces, so labour spent on it will be wasted. Again you are mistaken. Shausi is
by no means a barren land. Without mentioning its minerals, we have in the
Southern part's, bordering on the Yellow and Fen waters, one vast track of rich soil,
where such grains as rice, wheat and sundry cereals can be grown. Even the
North-west districts, covered though they be with many mountains, have very flour-
ishing forests. These forests, though they have received no cultivation at the
hands of man, supply splendid materials for crafts ； and if tbey have this luxuriance
naturally, what would they be like if they were tilled by man. The species of fruit
trees are very many. Let us now take two kinds only; the pear and the vine trees,
from which foreigners make much money by the manufacture of perry and claret ！
Yet the Shansi people only understand their esculent use. With these supplies from
the land, a mild climate, and a fertile soil, how can we look upon it as barren.
The thing to be surprised about is that men do Dot take more advantage of these
resources. A glance at the capitalists of the province shows that their one thought is
the counting of silver, and the making of profit from artificial sources. They bury
hundreds of thousands of taels too, lest men should know they possessed them. "Why
do they not rather take it as capital for the encouragement of industries, which also
is like burying it in the earth, but with the difference that springing germs appear,
in this case. This would be much better. Alack, ― you lift the eye and behold the
land full of desolation, and see no signs of increase in a journey of many miles. The
inhabitants occupy this good land in vain.
Now the second and third moons is the very seasonable time of tilling. It
is most of all the time when trees should be planted. I am not going to mention
arable land, but those extensive lands of the waste mountains what a pity ！ AVhy
are they not all used for iirboricalture. As to the profits accruing from tree plant-
ing, it is true that the returns are slow, still it is more profitable than arable land.
Firstly, less labour is required, since once trees are planted they can be left to
grow, and do not need much subsequent labour. It is certain that earnings will come
before the end of ten years Sec ndly, they will keep off drought. Where trees
are plentiful, the pulses of the earth are opened, and the fountains of waters are
stirred , which things prevent drought. Thirdly, they ward off diseases. The trees
absorb the air contaminated by man, and therefore screen off disease. Foui'th】)'，
they encourage the industrial arts. Timber is used in these to a large extent. The
present is the time when the government proposes to extend handicrafts. And it
will be too late to think of planting trees, when much timber is required by the
extension of handicrafts. Fifthly, there is the landscape to be considered. Think
我是 中國人 當買 中國貨 這
種天職 不必從 中日交 涉而生
也 不必到 了交涉 解決後 就終止
THE CHINESE SPEAKER
177
of the whole land covered with forests, a panoroma of luxuriant vegetation, elevating
the hearts of the onlookers. In a word, the changing of the useless into the useful
is also a method of begetting wealth.
The land of Shansi, belongs to its people. It would not do for your own
property to go to ruin ？ You surely can't intend it. True, it is your affair altogether,
and the reason that we interfere, and urgently exhort you is no other than that we all
are the people of China. When the prosperity of Shansi is flourishing, it will bring
glory to the whole country , and to each one of us.
:、'. IT IS THE NATURAL DUTY OP THE PEOPLE
TO SUPPORT HOME PRODUCTS
I ain a ChinamaQ
And should buy Chinese goods
An obligation that need not start with Sino-Japanese ' ' pourparlers "
Nor end with the termination of ' ' Conversations."
Since the emergence of the Sino-Japauese negotiations, all patriotic men
advocate that the boycott of Japanese goods be made in resistance. But in my
estimation there is no absolute necessity for boycotting Japanese goods. Although
it is not possible for me to know the views of others, yet, my individual opinion
is, that the negative way of driving out Japanese goods, is not equal to the positive
method of supporting native goods. Moreover we are Chinese people. That it is
a sacred duty on Chinese people to buy Chinese goods, is a matter which is acknowl-
edged also as a natural obligation, owing to our land . Not only is this so in the
matter of buying goods, but the advocacy of such a policy should also be the object
of common action. As a rule, our dwellings and food are under the protection of
our country. Our private prosperity or poverty are mutually proportional to the
national prosperity or poverty, so that in planning the prosperity of the state, we also
plan our individual prosperity : in advocating national products, we but advocate the
advance of private trade.
一 9 我們從 有生以 來就不 能沒有 利己的 心我們 拿這心 去謀自 利實在 是心的 所安力
一 的所 能而沒 有什麼 欠缺的 M 不 過利已 的心雖 是人人 所有而 利已的 路却有 遠近的
不 同或者 是用的 詭計或 者是用 的新奇 U 這固 然在商 人的競 爭也大 都由於 社會的
0 趨向 "然 而社會 實在是 個人的 具體人 的向善 誰不如 我假使 人人都 以爲我 是中國
^ 人當買 中國貨 一 人 如此全 國也如 此那就 國家安 穩得磐 石似的 U 雖 有強暴 也沒可
奈何了 "要 是不 在這上 着想喜 歡用那 褊狹的 意見倡 說排斥 這實在 是我們 的過失
"然而 這種過 失我們 自已承 認是可 以的若 由別人 派在我 們身上 却不可
話一 W 怎 麼說昵 "這 排斥， 的 運動由 於思想 的搆成 "而思 想的搆 成是把 某種事 實做的
原因 如果要 根本的 解決就 當禁止 他思想 的發端 "然而 思想不 是可以 禁止的 M 不
能 禁止就 該化除 "這化 除思想 的主動 在他而 不在我 "但是 我們代 自已計 算似乎
暴一不 該把堂 堂中華 的國民 而給人 看得是 個沒用 的東西 "我們 各人有 天職這 天職不
必從交 涉而生 也不必 到交涉 解決後 就停止 ^ 我們只 恨在交 涉沒有 發生以 前我國
國民 都欠了 警覺以 致我們 的天職 不免有 所欠缺 "從 今以後 應當急 起直追 把利已
0 的心推 而利到 國家那 就我們 可以無 愧於心 M 而歷年 來的漏 巵就好 作我們 經驗的
代 價或者 作我們 現在提 倡國貨 的紀念 "把他 促起我 國大商 業家大 工業家 的熱心
& 所有排 斥日貨 的思想 變作提 倡國貨 的主張 …這是 我們正 當的自 由也是 我們正
當享受 的權利 ^ 雖有 刀劍在 前槍炮 在後也 不可變 更我們 的自由 "旣 不受 威嚇更
g 一 不被利 誘我是 中國人 就該買 中國貨
IRE CHINESE SPEAKER
179
From the time of our birth, there is no man but has the desire for profit,
and when we pursue it in obedience to this inborn desire, the heart will truly be
agreeable to it, and the strength capable of it, and nothing is felt to be lacking. Still
though every one has this desire for personal benefit, nevertheless the way to attain this
object varies, that is to say in respect of whether it shall be by scheming, or by new
methods. Tliis naturally lies in the competition of trade, and also generally springs
from social tendencies. On the other hand society is really the united body of
individuals, and in the effort for efficiency who is it. that is not equal to oneself, and
if it be supposed that each regarded himself as a Chinese and under obligation to
buy Chinese products, and, were this carried out from one to all, then indeed would
the state be strong like a rock. Though others be unscrupulous yet they would
never succeed. And if this line of thought be not followed, but pleasure taken in
the one sided view of simply saying, boycott them, this indeed would be our fault.
But this kind of fault should be owned by ourselves and it is not the right of others
to lay it upon us.
What do you mean ？ This inciting to boycott springs from our theories. But
the formation of one's thought arises from the cause of a practical action, and if
the root is to be stopped, then the springs of thought should be prohibited. But
thinking is not a matter that can be prohibited. And since it can't be prohibited it
should be dissipated. And the power to eradicate thought rests with others and
not with me. Yet if we consulted our own interests, it seems reasonable that we
shouldn't let our Chinese people be regarded by others as a useless thing. Every-
one has a natural responsibility, and this responsibility does not necessarily arise
from intercourse, nor, should it cease necessarily with the cessation of intercourse.
What we deplore is that our people were all lacking in alertness before the appear-
ance of these negotiations, so that our natural responsibilities could not avoid having
some defects. Henceforth we should eagerly bestir ourselves, and using the desire
for personal benefit, extend it to the good of the empire, which would leave us
without shame. So the leakages of past years would thus seem to be the price of
our past experience, and perhaps serve for a remembrance of our present advocac}^
of 】iome produce. Let them serve to stimulate the zeal of our country's great mer-
chants, and, our great industrial capitalists. And the thoughts we have in regard
to the boycott of Japanese goods, will be converted into the service of promoting
home industries. This is our free born liberty, and also the privileges and rights
to which we are truly entitled. And though there be the sharp edge of swords in
front, and guns and cannon to the rear of us, yet it should not alter our liberty of
action . And since we are not to be awed, nor misled by any gain, let us, since we
are Chinese, buy Chinese-made goods.
1 中國 人所以 愛外國 貨的原 因大約 有兩種 一 種是 因爲比 國貨價 錢便宜 一 種是因
爲比 國貨來 得好看 2 他們只 知外貨 表面好 看可就 不知國 貨比外 貨耐久 3 近來國
胄裏 人專講 究奢侈 4 那一 般崇拜 外國貨 的人在 這個時 代大概 的意思 要是不 用洋貨
彷彿人 家就不 能知道 他是個 新國民 新人物 g 唉 "他 們這樣 存心也 眞是庸 愚不堪
的了 ； 如果眞 有那新 人物的 智識新 國民的 程度必 得要不 去用洋 貨饞是 S 那裏用
0 了 洋貨還 能算得 什麽新 國民新 人物呢 9 人 類生在 世界之 上耳目 手足身 體沒有 一
一樣 不同 我所以 不能明 白的就 是人心 不同啊 "或 有人 說如今 的人心 因爲遒 德一天
一 壤 一 天風俗 一 天薄 一 天只知 道愛那 虛的不 知道幹 那實的 U 比如有 個志士 悲痛國
0 家不能 富強利 權白白 送掉雖 是些須 的小事 但可以 挽回利 權的必 定要竭 力提倡 "
一 請 想若有 這樣的 愛國志 士我們 大家應 該怎麼 樣欽敬 他纔是 "誰知 我們國 裏的人
可 就不然 竟有笑 話人家 是沽名 鈞譽的 "由這 檨推測 這類人 的心理 是對於 這件事
編直比 作蜀犬 吠日越 犬吠雪 M 把光明 的日潔 白的雪 看得奇 怪的一 般 於是乎 就任意
攻 搫誹謗 M 總得 教志士 心灰把 一腔愛 國熱血 頓然消 滅如同 被北冰 洋極冷 的海水
一 劈頭直 澆下來 "像這 樣事情 鄙人已 是看見 好多回 "你說 糟不糟
"總 而言之 國家有 這種份 子不伹 不能富 強必鬧 到滅亡 的地歩 ^ 不 是要叫 人痛哭
挪一 流涕麽
THE CHINESE STEAKEE
181
4. A TALK CONCERWG THE RESPONSIBILITIES AND HOPES OF THE
GOVERNMENT'S ADVOCACY OF NATIONAL PRODUCTS
As a rule there ； ire two reasons for the Chinese liking foreign goods : the
one because they are cheaper than native goods: the other because they are produced
in a more pleasing way. They only look however at the outward elegance, and
do not consider that home productions are more enduring than foreign goods. The
peopie of the country lately are given to extravagance. Those who are mad on
foreign goods in this generation have the idea, most likely, that people will not re-
gard them as belonging to the Reformed Country, if they do not use foreign goods.
J formed people forsooth ！ That they should cherish such thoughts shows they are
really very stupid people. If they really had the knowledge of a new people, and
the standard of people of a Reformed country, they would of necessity not run after
foreign goods. AVlieresoever foreign goods are used, how can the people be regarded as
those of a new coautry or a new people.
Tlie ears, eyes, hands, feet, and bodies of all born into the 、vorkl are the
same, without exception, and I fail to understand how it is that their hearts differ ！
Some say that men's minds in the present day appreciate only the spurious article,
and do not seek for the genuine, because of the daily deterioration in morals, and ,
the daily impoverishment in habits. For instance there is tlie enthusiast (idealist) ,
who grieving that his coimtiy can 't become prosperous and strong, and that it gives
away its economic rights for nothing, energetically encourages some things tri-
fling in themselves yet things wliich are essential, in recovering Economic Rights.
Please think if we had such an enthusiastic patriot, how could the people revere him
sufficiently ？ Every one knows, that our people, on tho other hand, would act in
no such way, but would only laugh at such «*i man, saying " he buys a name and
fishes for reputation.'' To impute such motives in this way to this class of men,
applied to the subject before us, is just like the saying ' ' when the Szueh'uiin dog
sees the sun lie bowls, and the Liangkuang dogs howl when they see snow." They
look upon the bright sun and the pure snow as something grotesque, therefore they
selfishly oppose, and defame them. This will result in reducing the ardour of the
enthusiasts to ashes, and, the whole-hearted zeal they cherished for their country will
forthwith melt away, just as though it were flooded with the icy waters of the
arctic sea, poured on the head and flowing down. I have seen such instances many
a time. Don't you think it is a bad tJiiug ！
In short when the country has such a set of critics, not only will it not
become strong, but it will fizzle away into extinction. Does it not make one grieve
and weep ！
一 M 照這樣 看起來 今天要 提倡國 貨確是 一 件難事 ^ 然 而我心 中的念 頭可沒 有把這
一 思 想打消 "如 今却有 一 個意 思對於 我國政 府勢不 能不說 一 說因爲 我們中 國雖然
一 有志士 提倡國 貨要是 政府不 極力維 持那還 是不行 "我 政府 裏要不 打算國 貨發逢
官 那 就罷了 "如果 打算要 發達國 貨何不 引用保 商的法 子試辦 一 下子昵 "保一 商不是
專說保 護商民 "是 對於 出口國 貨税輕 入口外 貨税重 "例如 出口貨 稅値千 袖五入
口貨 就得値 百抽五 "倘 能照這 樣辦去 那外貨 進口稅 旣重自 然他的 價錢也 就昂貴
話一了 ^ 價錢 旣然昂 貴外國 貨必然 銷不去 "我 們的 國貨就 自然的 一 天發逢 一 天了 "
再 能把國 貨的製 造精益 求精政 府還要 在例獎 之外特 加獎勵 這樣的 一 辦你 想我們
一 的國貨 那有不 興旺的 道理呢 "這是 對於現 在人愛 財的心 理上第 一 個設施 的好法
！兒 M 借 此可以 把大家 愛國熱 心升高 了一度 ^ 所以很 望政府 把這項 規定早 日發布
出來 ^ 使得國 貨銷路 可以廣 - 工商各 業可以 興國家 也跟着 一 天比 一 天的 富強起
來 "果 能如此 可就是 我這篇 演說的 榮幸了
編 ,
(五) 満 洲的財 利權喪 失盡了
一 1 日本 人的經 營満洲 向來很 注重的 e 前幾天 世界新 聞社的 訪員報 吿日本 在南满
§ 一 所做的 事業有 八九種 3 大 連的肥 料公司 資本一 一十 萬元又 有貨棧 一 處資本 五十萬
IHE CHINESE SPEAKEE
183
So we see that it is a most difficult matter truly to further the interests of
native goods at present. Still these secret misgivings of mine have not dissipated
my ideals. But now I have a suggestion to make to our Government which
I can't but say, because though we in China have advocates of home goods, yet
if the Government does not maintain them with all its might, the matter will not
succeed. If the Government does not wish the growth of home products there is
nothing more to be said. But if, on the other hand, it really relies on the advance
of home products, why does it not induce the method of trade protection as a trial.
To protect trade does not simply mean protection given to tradespeople. But it
applies to exports being taxed lightly, and imports heavily. Impose say a tax of
half per cent on exports, and five per cent on imports. If these were acted on, the
price of foreign goods being heavily taxed, would automatically mount higher. The
price being high, foreign goods naturally could not be distributed. Consequently
our own home products would naturally expand daily. Further if in the manufac-
ture of home goods constant improvements were sought, and the Government
were to add special prizes, beyond what is fixed by regulation, you cannot think
of any article of home goods which would not flourish by leaps and bounds,
once these methods were followed. This is the principle for the present money-
loving age by which best to expand wealth. By the help of this the patriotism
of all can be intensified, and reach a higher stage. Therefore it is much to be
hoped that the Government will make this regulation, and, publish it on an early
date. And so the range for the circulation of Lome goods will be extended.
Every branch of industry will revive, and pari j)assu the country will daily increase
in prosperity. If things were to come to pass, in this way, it would be no small honour
to this essay of mine.
5. FINANCIAL INDEPENDENCY OF MAXCHIJRIA TOTALLY LOST
Hitherto the Japanese have paid much attention to the control of Manchuria.
The correspondent of one of the World's newspaper agencies gave an account, a few
days ago, of the operations of Japan in Manchuria, referring to eight or nine great
concerns. The Company of Fertilizers in Tairen has a capital of two hundred
thousand dollars, as well as a Godown, with a capital of five hundred thousand
dollars : the Anturig Lumber Company, with a capital of five hundred thousand dollars ：
元 安東的 木料公 司資本 五十萬 元煤汽 公司資 本六十 萬元牛 莊的玻 璃公司 資本七
十萬元 * 新近 又要在 開原設 電氣公 司鐡嶺 設自來 水公司 _。 從前俄 國人有 個糖公
司利 息很厚 現在日 本人也 要開糖 公司了 e 咳 -, 満 洲的財 政權豈 不是喪 盡了麽
(六) 拍賣 了房子 交餉捐
話一 1 湖南地 方去年 所認的 餉捐還 有十分 之三沒 有交淸 。- 茶陵 州的捐 戶李丙 嶽認定
一 萬兩只 交了一 一千兩 3 前天那 兒的知 事奉到 財政司 的命令 催他趕 緊要交 * 他沒
暴有 法兒就 拿房產 的契約 送到財 政局去 拍賣了 六千兩 g 其 餘的一 一千 兩另外 再想法
兒 e 財政 司已經 允准了 J 咳 S 捐錢的 人這樣 爲難那 些做官 的當兵 的不拿 點良心
出來眞 是對不 起人走
編 一
(七) 中 國還能 不亡麽
3 一 1 湖 北的紙 幣很多 同現洋 銅元的 價錢相 去甚遠 e 現 在因銅 元局停 工更是 阻滯了
TEE CHINESE SPEAKER
185
the Gas Company, with a capital of six hundred thousand dollars : the Glass Manu-
facturing Company of Newchwang, with a capital of seven hundred thousand
dollars. And more recently they have proposed to erect an Electric Company in
K'ai Yuan, and to erect Waterworks in Tiehling. Formerly the Russians had a
Sugar Company making large profits, and now the Japanese also 、vant to open a
Sugar Refinery. Alas ！ Does not this prove that the financial independence of
Manchuria has disappeared ？
卜: >»4^»o,-'c
G. HOUSES HAVE TO BE SOLD TO MAKE UP THE MILITARY TRIBUTE
In Hunan there is a district where tliree-tentlis of the promised revenue
has not yet been paid for the last year. Li Ping Yii became responsible foi- ten
thousand taels, as tlie voluntary tax in Ch'a Lu Chou, but only two thousand have
been paid in. The day before yesterday the Incumbent of that place received a
mandate from the Collector of Revenue, urging hirn to pay in inimediatel}r. He
had no Avay out of it, but sent deeds of house property to the Office of Revenue, wliich
sold for six thousand taels. The remaining two thousand taels must be dealt with
in some other way. The collector has already accepted this method of payment.
Alas ！ Those people who act in this way, as well as those officials, and soldiers,
who do not exercise a little conscience in the matter, evade their duty to the
people.
IS IT POSSIBLE FOE CHINA TO ESCAPE EXTIXCTION
Hupeh has an enormous amount of paper currency, iind the value of these
notes is very inferior to metal dollars and coppers. Because the copper mint is now
closed there will be a further glut (in notes) . Foreign merchants will avail them-
「各 國的商 人都趁 這個機 會拿賤 憒收買 爲將來 兌換十 足現錢 的地歩 "我 民國本
已成了 窮光蛋 5 豈吃得 起這樣 的虧麽 「又湖 北的直 接稅不 多所有 練兵行 政的經
； 都靠間 接稅的 ；近來 關卡的 毛病比 從前格 外利害 S 年底 核算數 目竟短 了一半
官一 9 咳 M 人心 是這樣 還了得
0
彙
編 )
1
THE CHINESE SPEAKER
187
selves of this opportunity to buy them, at a cheap rate, with a view to exchange
on a future occasion, for full cash. Our Republic is already impoverished utterly ！
How can it bear this extra strain ！ Further the direct taxation in Hupeh is not
much, and all military and administrative expenses depend on indirect taxation.
The evils of the customs at present are much worse than they were formerly. T\w
annual statement shows a shortage of half the amount. Alas ！ When men are thus
unjust, how can we carry on ！
一 第六章 關 於報紙 的演說
• 二) 做這 演說報 的宗旨
一 1 現在 我們中 國不是 已經變 了政體 成了民 國了麽 2 旣然變 做民國 就應該 人人有
官 一 自 治的精 神鞏固 國家的 決心整 頓國家 的能力 不是糊 裏糊塗 同從前 一 樣過 日子了
一 3 巩且現 在外患 已到如 此的地 歩無論 満蒙回 藏人家 處心積 慮幾十 年今天 一天發
一 作 我們來 不及也 沒有力 量抵當 * 就是我 們漢族 一 塊 地方也 門戶洞 開盂夫 子說的
話王 公設險 以保其 國這句 話是靠 不住了 5 况 且實業 不輿進 口的外 國貨徧 地都是 e
流 出外洋 的金錢 一 年有 幾千萬 ？該人 家的債 一 年又是 幾千萬 S 不 說我們 中國沒
有錢 就是有 錢也支 持不住 9 加之 人心的 陷溺知 識的缺 乏能力 的薄弱 M 權 利心大
繁 一家有 的責任 心大家 沒有的 U 我 就想到 日本某 代議士 有一句 話支那 終久是 免不了
一瓜 分不過 遲早一 點 就是了 "然而 我們中 國有一 一萬 萬方里 的土地 四百兆 的人民 "
一 地方大 的了不 得人口 又多又 聪明的 了不得 "各 種出 產都有 是全球 各國所 不如的
畠 "從 前英國 將官名 呌威士 勒的說 道中國 人有蹂 躪全球 的資袼 M 蹂 躪全球 這四個
一 字就是 拿力量 蹭蹋全 球各國 的意思 "曖 "我 們有了 這個資 格就甘 心拿這 個國被
一人 家瓜分 做亡國 奴了麽 "我 知道最 親愛的 同胞是 萬萬不 願意的 "我 們旣 不願意
「I 一 就 應該大 家振作 精神想 一 個補救 的法兒
CHAPTER VI
THE PUBLIC PRKSS
1. THE OBJECT OF PRODUCING THE YEN SHUO NEWSPAPER
Have Ave not already changed the political constitution of China and become
a democratic government ？ Since we have become a democratic country, it is incum-
bent on every one to have the vitality of self-government, the determination to strength-
en the country, the power to consolidate the government, and not spend his life in
a hotch-potch fashion as in former days. Moreover seeing that the foreign pressure
has reached its present urgency, and the attention which others have concentrated
on us for decades has suddenly sprung into action, none of ns whether Tartar,
Mongol, Mohammedan , or Tibetan have the strength to resist. Even this piece of
land of the Han race has the open door : and the saying of Mencius ' 1 Princes and
Dukes meet their enemies, by establishing guards at points of danger, to guard the
country, " will avail us nothing. Moreover industries are stagnant, and foreign
goods circulate everywhere. Every year millions of money flow out to foreign coun-
tries. Each year also our debt is many millions. Not to mention that wo liav 、！
no money, even if we had it, it would not suffice to meet our liabilities. Further
the hearts of our people are cold and stagnant, there is a lack of knowledge, and
our power is decrepit. Though we have the desire to be potent, we haven't the heart to
shoulder our responsibilities. I call to mind the saying of a certain Japanese member
of Parliament, " China in the end cannot escape partition ； it is only a question of a
little earlier or later." Yet our China State lias two myriad times ten thousand square
li of land, and 400 millions of people. The country is of immense extent, and the
people are enormously numerous and intelligent. It is richer in every kind of raw
material than any other land. An English general, AVolsley, said long ago, that China
has the capacity to cover the whole world. This means that she has the strength to
despoil the whole world . Alas ！ Shall we, with this inherent power, willingly submit
this country to be divided by foreigners, and become slaves in a captive kingdom ？ I
well know that my beloved compatriots will not suffer this. Since you are opposed to
this, my compatriots then should rally their vigour : and think out a plan of salvation.
一 "補救 的法兒 是甚麽 "第 一 就是人 人都要 受教育 "教 育的法 兒很多 "最 要緊的
就是社 會教育 "因 爲外 國人沒 有不讀 書不識 字不曉 得世界 大事人 人都有 愛國心
的土 百 個人的 裏頭識 字的總 有九十 六七個 "我 們中國 人平均 算起來 不知道 一
一千個 人的裏 頭有九 十六七 個沒有 "所以 能識字 看報的 人狠少 "如 果能識 字看報
就 曉得我 們的國 在世界 上佔的 甚麽位 置人家 對付我 們是什 麼光景 我們應 該怎麼
對 付人家 怎麽振 作自已 ^ 拿這 個情形 弄了明 白恐怕 沒有不 驚心動 魄連飯 都吃不
一下的 "可恨 現在有 些有權 柄的人 拿從前 官場敷 衍手段 辦事一 切沒 有精神 沒有條
話理 "開口 就說沒 有錢不 能辦事 "將來 亡中國 的就是 這班有 權柄有 敷衍手 段的官
"他 們眞 是滅亡 中圃的 罪魁將 來社會 進化必 有人吃 他們的 肉因爲 他們的 魔力可
以阻 擋社會 的進化 ^ 你想 可恨不 可恨呢 ，
0 一) 女 教習演 說報紙
1 山西崞 縣的人 民算全 省項開 通的了 e 那兒 的知事 近來也 知道演 說是開 通風氣
的一 條引 線就和 地方上 頭的紳 士們大 家商量 要辦幾 個宣講 所派了 幾個宣 講員每
天 輪流出 去演說 。。那 裏的 紳士有 幾個不 以爲然 * 有 幾個進 過學堂 的說道 很好很
一 好於是 大家就 推舉劉 漢屛等 五人做 宣講員 1 返有三 四個女 教員也 情願等 到沒有
事的 時候到 街上去 演說知 事統統 答應了 e 就 開了成 立會每 回聽講 的人至 少也有
，一三 四百個
THE CHINESE SPEAKER
191
What way of deliverance is there ？ The tirst is, every one must 】iave education.
The methods of education are many. The most important is the education of so-
ciety in general. Because there are no foreigners who do not study, read and
understand the great events of the world, they are therefore patriotic. Out of every
hundred, ninety-six or seven can read. It is doubtful whether China, on an average,
has ninety-six or seven out of a thousand that can read. Therefore but very few
can read a newspaper. And those who can read will know the status of our country
in the world, and the nature of the treatment we receive from others, and, how
we ought to act towards them, and bestir ourselves. If we worked out clear ideas
on these lines, I trow there would not be any one unmoved, even so that they would
have no taste for food.
Woe to us, that there should be some in authority at the present time, who
copy the inefficient methods of the old officials in transacting affairs, being without
the slightest vigour, and having no reasonable methods of action . Their constant cry
is we have no money and cannot do anything ！ It is this kind of inefficient officer that
will be the ruin of China in the coming days ！ They are without doubt the greatest
sinners in the destruction of China : and when Society has advanced, men will
eat their flesh, because their opposition has hindered social progress. Is it not
shameful ？
2. WOMEN TEACHERS EXPOUND NEWSPAPERS
The people of Kuo Hsien in Shansi count amongst the most open minded in
the province. The district magistrate recently, being convinced that public speech is
an instrument for breaking up old customs, had an interview with the district literati,
and had a conference to discuss the opening of a few lecture halls, and the commission-
ing of a few speakers, to go by rotation to speak in these halls every day. A few of the
literati did not agree with the proposal. On some, who had been through college,
praising it, the meeting appointed Mr. Liu Han Ping and four others to be the speakers.
There are three or four women teachers too who propose to speak on the streets when
they have leisure ； this the Magistrate cordially sanctioned.
Ever since it has been established, the hearers each time are no less than three
or four hundred.
(三) 白話報 可以開 通蒙藏
一 1 蒙 藏事務 局的總 裁因爲 蒙藏的 風氣不 開人民 毫沒有 一 點 知識什 麼呌五 族共和
一 以 及應該 對內對 外的道 理全不 曉得只 有白話 報是灌 輸普通 知識的 利器而 且可以
一 統 一 文字統 一 語 言所以 就出了 一 種 白話報 呌人細 細講給 他們聽 2 他們也 很願意
一 現在已 出版了 3 咳這些 事如果 辦在十 年前還 來得及 4 現在是 不成了 ；所 以我們
一 各 省辦演 說的事 還可不 上緊麽
(四) 耶穌教 士設演 說分會 的精神
1 直隸 河間府 的束城 鎭有一 位張之 桂先生 向來於 社會教 育是狠 熱心的 e 他看見
一 演說 報出版 集了十 幾個同 志組織 一 個演 說分會 "每天 在城鄕 各處輪 流演說 * 聽
一 的人最 少也有 幾百個 5 近來這 個地方 演說的 風氣大 開要報 名入會 拿了報 紙演說
一 的很多 都是這 張先生 提唱的 "張 先生在 耶穌教 會多年 ； 本來長 於演說 、現 在拿
一 傳 敎的精 祌來辦 這演說 的事還 有不成 功的麽
2
9
1
THE CHINESE SPEAKER
193
3. A POPULAR PAPER WILL OPEN UP MONGOLIA AND THIBET
Because Mongolia and Thibet are not yet open to new ideas, and the people
have no general information, as to what is meant by the Republic of the Five Races,
nor even how to look upon home and foreign affairs, and because of the utility of
a Popular Paper as an instrument in circulating general knowledge, and its power
moreover in unifying language and speech, the chief of the Bureau for Mongolian
and Thibetan affairs has published a Popular Paper, and told people to expound it
Fully to the people. These are most willing, and the first issue has been made.
Ah ！ If these things had been done ten years ago it might have availed ！ But it
will now be fruitless. Should not we in every province, who are interested in this
undertaking, hurry up.
4. THE ENERGY OF A CHRISTIAN PASTOR IN OPENING A BRANCH LECTURE HALL
There is in Sbuch'engchen, Hochienfu, Chihli, a gentleman, Mr. Chang Chili
Kuei by name, who has been a warm advocate of 】ocal education in the past.
When he saw the issue of " Yen shuo pao ， ， he gathered together a company
qf a dozen persons of like purpose, and organized a branch lecturing society. Every
day by turns they went to every town and village to speak. The hearers on the
smallest computation were many hundreds. That the lecturing spirit recently, has
taken hold of people locally, and that great numbers have entered the society and
many expound the paper, is all due to the work of Mr. Chang. He has been a member
of the Christian Church for many years. He has a natural gift for speaking. Now
that he uses his preaching gifts in the interest of lecturing it can't be that it will
be in vain .
lira 10 1 ■<
一 第七鞏 關於 海陸軍 的演說
二) 軍人要 學拿破 崙的賭
1 法國的 拿破崙 說道我 要帶百 萬精兵 和歐洲 列國賭 一 個勝敗 2 像 那些賭 小錢的
官一眞 正不値 一 笑了 J 這 是何等 氣概何 等志願 4 我國南 京的賭 風向來 利害的 5 陰歷
一 新 年更不 用說了 e 賭場最 大的地 方就是 軍務司 長章梓 所開的 南京第 一 旅 館內中
一 的 赌客都 是軍官 ；因爲 陰歷年 底程都 督在上 海借了 四十萬 款子發 給南京 軍隊兩
話一個 月的餉 他們有 了錢所 以賭了 J 這幾天 旅館中 沒有一 間 屋不是 整日整 夜的賭 9
一 不要說 師長旅 長連長 排長是 這樣就 是監察 軍隊的 憲兵官 也要去 過過癮 "我 要請
程 都督振 作些精 神纔好
0 一
0 1) 山東撒 兵問題 (譯大 阪每日 新聞) (羽) .
編 一 從 今以後 休 說撤兵 山束 不肯白 -
一 白 的送你 兵隊那 肯白白 的撒掉 .
咳 撖 兵撤兵 弄 得快耍 加兵了
一 1 關於撒 兵的問 題早已 開過內 閣會議 J 這事 非但不 好承認 如果這 時候日 本和他
$ 一 們敷 衍將來 支那對 於日本 的外交 一 定要不 肯讓步 3 所以 我們政 府裏應 得發表 一
CHAPTER VII
NAVAL AND MILITARY AFFAIRS
1. MILITARY MEN SHOULD LEAKN NAPOLEON'S GAMBLE
Napoleon of France used to say that lie would lead one million trained soldiers
and stake a victory in a battle, with the countries of Europe. Those who gamble
for money are truly not worth a smile, in comparison. "What grandeur of idea,
what a purpose in Napoleon's phrase ！
The rage for ga】:ablii]g in Nanking in the past lias been dreadful. During
tlic new year it is worse than over. The largest gambling booth , is the best hotel
in Nanking, wliicli was opened by the Hea<] of the Military Depurtment, Chang
Tzu, and those who gamble there all belong to the military officers. Because
Ch'eng, the Tutub, at the end of the old year, borrowed iu Shanghai a loan of four
hundred thousand taels, which he distributed as a two months' pay to the Nanking
arm}7, so there was money for gambling. For a few days there wasn't a room in
the hotel but which was full of gambling all day and night. It is not necessary to
say that the General, Colonel, Major (or captain) ， and the sergeants were all there.
But even the Inspector of the army must also go and satisfy his craving. I respect-
fully ask Tatuli Ch 'eng to pay a little attention to things.
2. THE QUESTION OF THE WITHDRAWAL OF TROOPS FROM SHAXTUNG
TRANSLATED FROM A JAPANESE DAILY
A Cabinet conference was opened early, couoerniDg the question of removing
the troops. This is not only not easy to acknowledge, but if Japan really has
replied in evasive terms to tliem at this time, China will find it in future im-
j 個強硬 態度呌 支那不 要做夢
一 4 支 那面子 上說是 和日本 要好骨 裏却極 力的排 斥我們 _。這 是我們 萬萬不 可忘記
一的 e 一 月 八號支 那政府 用正式 的公文 要求日 本撒返 山東的 戰涯並 且在同 一 個時
一候把 這件事 情告訴 英德兩 國的北 京公使 ？不 先問一 問日本 人的意 思居然 有這樣
胄 一的舉 動簡直 是支那 人欺侮 日本人 S 我 們日本 人如果 不和他 交涉將 來還要 受他的
一 欺侮 9 而 且這回 支那的 舉動不 要看他 是排斥 日本恐 怕還有 和德國 同盟的 意思呢
一 "支那 政府沒 有得到 日本的 同意居 然用起 公文來 吿訴日 本的敵 國公使 "不 但破
罾一 壤我 們的主 張侵奪 我們的 權利並 且還有 輕看我 們帝國 的位置 "呌 我們不 得不說
一 支那 有意帮 助德國 "這 種不 法無禮 的事不 是支那 倒要拔 虎鬚麽
"支 那對 待日本 的意思 果然和 我所說 的不差 "那我 們亦沒 有別的 法子想 只有用
0 一 強力 壓制他 W 如果 支那不 顧國家 的土地 要帮助 德國這 是日本 萬萬不 答應的 "支
那人 要想行 這種手 段我們 政府應 當赶緊 去問他 的實話 "要 是含含 混混我 們在山
東就該 做種種 的準備 "他 們支那 的迷夢 不是痛 痛怏快 的加上 一 鞭是 一 輩 子打不
一 (三) 軍 中偵搮 的新法
一 1 近來 法國人 對於軍 用飛艇 的事日 夜硏究 2 自從俄 國尼次 地方試 演飛艇 以後不
§ 一到一 年法國 的海軍 已組織 了飛艇 偵探隊 3 把 飛艇安 放在兵 船上面 等有了 警信馬
THE CHINESE SPEAKER
197
possible to give way to the Japanese diplomacy. Aud so our Governinoiit ought
to show a tirm attitude, and warn China not to dream.
China, outwardly, wants to be on friendly terms witli Japan, but in her
heart she is bent on opposing us might and main. This is a phase we must on no
account forget. On the 8th of the 1st month, China sent a formal despatch begging
Japan to vacate the scene of the war in Shantung, and at the same time informed
the Ministers of England and Germany in Peking of this matter. That Chin;i
should do this, without consulting the wishes of Japan first, is an evidence that tlie
Chinese purposely desired to show indignity to the Japanese. And if we do
not really take up this action of China, we shall suffer indignities in tlie future.
Moreover this present action of China, apart from the justice of its bearing towards
Japan, shows her intention, it is to be feared, of concluding an alliance with Germany.
The Chinese Government without receiving any seconding from Japan, went
iind sent a despatch to inform the Minister of a country, hostile to Japan. Not only
did she thus destroy our proposal, and encroach on our rights and privileges, but
there is also some slight cast on our position as an Imperial power. So it is im-
possible for us not to conclude that China had the intention of assisting Germany.
In doing this illegal and uncourteous thing, did China not pluck the tiger's
whiskers ？
If the attitude of China to Japan is truly such as I say, in that case
have no other method, we can think of, but that of suppressing her with superior
power. If China truly cares not for the territories of her State, but gives 】ielp to Ger-
many, it is a thing which Japan will not permit on any account. If the Chinese
think of doing this kind of tricky action , our Government must ask lier at once
for a true explanation. And if there is any shilly-shallying, we must make
every preparation in Shantung. If a smart and painful smack is not given to
this foolish dreaming of China, she will not be aroused for a generation.
3. THE XEW METHOD OF RECONNOITRING IX THE ARMY
In recent times, the French have investigated assiduously the question of the
use of flying ships by the, army. "Within a year from the time since tlie Russians
made their experiments on airships, at Nitsch, the French naval corps had organized
the flying scouting corps. They loaded the airships on the decks of men-of-war,
一上可 以騰荃 4 前 幾天有 兩隻飛 艇試驗 。 一 艇 藏在兵 船裏從 外面看 來只有 大炮罷
一了 "過了 十五分 鐘忽然 船面上 的飛艇 騰荃飛 起到敵 軍那兒 去偵探 7 隔了 十五分
一 鐘回來 敵軍的 情形已 知道了 S 新近意 大利軍 中的武 員說道 當土耳 其和意 大利開
^ 一 戰的時 候他曾 經乘了 飛艇到 敵人營 裏去放 炸彈很 有效驗 9 可見飛 艇不但 能用於
海軍並 且能用 於陸軍 "你 看打 仗的法 子越新 鮮殺人 的機器 越利害 U 人爲 刀俎我
爲 魚肉怎 樣好呢
話 一
™ {四} 飛行隊 的編練
一 1 近來各 國的飛 行艇已 發建到 極點了 。_ 不曉 得絞盡 了多少 人的腦 汁跌死 了多少
暴一的 製造家 所以纔 有今天 的進步 4 湖北黎 副總統 新派一 百一 一 十個人 編成一 個航
一筌隊 。拿 從前所 買的飛 艇兩個 同去年 新買德 國式的 飛艇兩 個請一 個向來 研究飛
, 船學的 龔光明 君做了 隊長教 他們認 眞學習 "這 眞是現 在最要 緊的事
(五) 外 人評論 中國的 海陸軍
有 一 個 英國人 說道俄 庫協約 發生之 後中國 國民大 多數主 張和俄 國打仗 2 於是
§ 一 新閡 紙上天 天鼓吹 鬧個不 休就是 一 班 沒有閲 歷的人 也都躍 躍欲試 g 據我 看來十
TEE CHINESE SPEAKER
100
waiting for the signal, to mount forthwith into the air. A few days ago two air-
ships made a trial. One was hidden in the man-of-war, and nothinji but guns was
seen, looked at from the outside. After fifteen minutes, the airship suddenly mounted
aloft from the deck, and flew to the enemy's army to reconnoitre. After an in-
terval of fifteen minutes it returned again, having gained knowledge of the line of
the enemy's army. Recently an Italian officer said that, when war broke out be-
tween Turkey and Italy, he had flown in an airship, and dropped a bomb in the
enemy's camp, with great effect. Thus it is seen that an airship is not only useful
to the naval corps, but, also to the land array. See how as the methods of war
become more modern, so the implements of killing men become more dreadful ！
What do you think of it! Others make knives and a board, and we are fishes to be cut
up for meat ！
4. THE TRAINING OF AN AERIAL CORPS
In recent years, Flying-ships have progressed to a great point of excellency, in
every country. It is incomprehen sible how much brain power it has used up, or
how many lives of the constructors it has cost. But the advance we have to-day is
due to these causes. Li of Hupeh, the Vice-President, recently deputed one hundred
and twenty men to form an Aerial Corps." They used the two ships formerly pur-
chased, and the two newhr bought ships on the German model, and invited a
gentleman Ch'iang Kuang Ming, who formerly had studied aeronautics, to be the
Commander of the Corps, and to teach them to practise attentively. This truly i、
quite an important matter.
5. A rOEEIGNER CEITICISES THE CHINESE AEMY AND NAVY
An Englishman has stated that after the conclusion of the Russian Urga
treaty, the great majority of the Chinese people advocated a war with Russia. "Where-
upon the newspapers fanned the flame daily, and the agitation was ceaseless, even
the section of the people, that had not even studied the question, also danced with
eagerness to try the issues of War.
一 年 之內中 國的財 力兵力 斷斷乎 不能再 有國際 的戰爭 4 因爲 陸軍雖 然說有 百萬其
實 受過訓 練的不 満十萬 g 所用的 鎗械又 都是從 外國買 來的新 舊不一 e 海 軍又只
有 三四隻 軍艦全 沒有戰 鬭力的 ？近來 在日本 造的幾 隻軍艦 只好巡 視長江 8 而北
j 京政 府居然 立了海 軍專部 鋪張揚 厲不知 道是什 麼意思
一 (六) 報効 一 一十 萬元的 軍用款
一 1 廣 東兵工 廠的局 長近來 接到陸 軍部的 命令說 要趕緊 製造機 器怏砲 J 這 個炮是
一 經了多 少回的 硏究實 在是很 利害很 靈巧的 3 同時山 東黃縣 地方有 一 個姓 孫的情
願傾 家蕩產 報効一 一 十萬元 請政府 預備製 造鎗炮 J 這眞是 因公而 忘私了
THE CHINESE SPEAEES
201
In my opinion, for ten years to come, neither the financial nor militiiry
strength of China will permit her on uuy account to have another foreign war.
Because the army, said to consist of ； i million men, in reality has less than a
hundred thousand trained troops. Tlie armaments, in use, are purchased from
foreign powers, and the make is not of the same time. Again as regards the navy,
there are only three or four battleships, all of which are without fighting strength.
The few cruisers that have been recently constructed in Japan are 011I3' good for patroll-
ing the Yangtze. The Peking Government established the special Naval Board, with
great eclat, but I fail to apprehend the purpose.
■ ii J 画 I tW~l| hi » 1—
6. A VOLUNTARY CONTRIBUTION OF TWO HUNDRED THOUSAND
DOLLAES FOR MILITARY PURPOSES
Recently, the head of the Kuangtuug Arms Factory received a command
from the War Oflice, ordering him to make, immediately, Quick Firing Machine
Guns. This gun having already undergone several trials, is most destructive, and
very ingenious. At this time there was one in Huang-hsien in Shantung, a Mr. Sun
by name, who impoverished hi3 home in his desire to contribute two hundred thousand
dollars, offering it to the Government for the manufacture of guns. This action is
truly public spirited and unselfish.
一 第八章 關 於上諭 的演說
二) 上諭
上^ 治 國必先 察吏而 馭吏尤 在勸懲 各省分 螢人員 例應督 撫切實 甄別原 以考奄 賢否分 別去留 至善也 乃近年 各省期 滿甄別
官 一 頻皆寬 泛注 考全數 留補無 一 斥返 者卽隨 時甄別 劾罷亦 屬寥寥 現在捐 納保舉 人員日 見增多 倍形擠 擁巧^ 之 流紛紛 夤緣奔
一 競卽中 材亦相 率效尤 吏治之 壤胥由 於此亟 應痛除 精習以 肅官方 嗣後谷 該督撫 務當破 除情面 嚴加考 核自道 府以至 州蜣凡
一 初到省 者必躬 親面試 其鄙俚 輕浮者 卽行咨 回原籍 其尙堪 造就者 均令入 諜吏館 講習政 治法律 一 切居 官之要 隨時酌 予差委
0 一 以 覘其才 識期滿 甄別 一 秉大 公尤者 留補劣 者斥罷 平等者 再勒限 學習均 谷出具 切實考 語不得 如前^ ^卽選 投實缺 之捐納
一 保舉各 員亦應 一 律 考試察 看分別 辦理勿 稍遷就 瞻徇以 副朝廷 旌別淑 慝澄淸 吏治之 至意將 此通； i 知 之欽此
1 上諭說 道治國 必先查 察官吏 。• 用 官吏的 法子或 是獎勸 或是懲 處是最 要緊的
"初 到省的 官吏照 例要各 省督撫 切實的 甄別原 爲查考 好壤分 別去留 * 法子本
來就很 好可是 近年各 省期満 的甄別 大概寬 泛得很 下考語 總是全 數收留 沒有一
個 斥返的 ？就是 隨時參 革也很 少很少 。現 在捐納 同保舉 的人員 一天多 一天擁
畠一 擠不堪 ：巧滑 些的專 考究鑽 門路講 把結就 是中等 人材也 要學壤 官場的 腐敗都
一 是這 個原因 S 極該把 這種惡 習竭力 掃除給 他們有 個忌憚 。以後 各督撫 務必破
一 除情 面認眞 的考查 "從 道府 至州縣 凡是初 到省的 必定親 自面試 n 或有 下作輕
一 浮 的就咨 回他的 原籍可 以造就 的都呌 他進課 吏館學 習政治 法律同 一 切 居官的
I 一 要事 "隨時 酌量派 他差使 看看他 的才識 "期 満了公 公道道 的藪別 一 下 好的留
CHAPTER VIII
EDICTS
1. THE CIVIL SERVICE
Note. The Wenli version is inserted in Chinese but not translated
The Edict says that in the government of a nation one of the first essentials
is the examination of tlie Civil Servants. The method of dealing with the Publii-
Servants, whether by commendation or by rebuke is most important . AVhen the
officials first arrive in a province, the regulations lay it down that the Viceroy and
Governor of every province shall make u thorough discrimination between them , to
distinguish between the good and the bad, and determine who should be retained,
and who dismissed . This in itself is a very good method : but the fact is that at the
end of a year's pi'o】)atio!iai'y term, the test was very lax; when the report of. the
examinations is issued the retention of all is certain, and not one refused. A'ery few
indeed are either impeached or dismissed at any time. At present the officials by
purchase, or recommen elation , keep increasing in number daily, that they crowd un-
bearably . Those witli a little cunning devote their whole attention to finding a
livelihood by hook or crook, and by flattery, so that even men of mediocre ability
also get contaminated, and the peccancy of officialdom is entirely due to this cause.
The most pressing duty is to sweep away energetically this evil habit, and put a
little fear into these candidates. Afterwards the Governor.- of every province must
break down favouritism, and conduct the exariainations efficiently (honestly). All
who arrive for the first time iu a province, from the Tao down to the Hsien must
come to the test personally. The low and worthless shall be ordered to return
to their native place, and such as are passable may be sent to the classes for
officials, where they may learn thoroughly political science and law, and all the
important things pertaining to the office of an official. On occasion, it might be
advisable, to give them official employment, to test their abilities. On the completion
一 補壤 的斥革 平常的 再定了 限期呌 他學習 "通 通揭 出上切 實考語 不得再 像從前
的含混 U 就是選 授實缺 的捐納 保舉人 員也該 一 律 考試察 看分別 辦理斷 不可稍
一 爲遷就 M 這纔 不辜負 朝廷澄 淸吏治 的至意 "將 這個 通通傳 諭知道 "欽此
官 "這 是壬寅 四月初 六下的 ^ 從這道 上諭下 了後各 省都陸 績添設 課吏館 無論正
\ 佐各班 都要進 館考試 "已 經比從 前的官 場好了 可是各 省能實 在辦好 的很少 ^
話一 近 來又添 設了法 政學堂 叫官場 進堂學 習法政 "這 又是近 年的進 步比課 吏館又
一 有實在 "雖 然不能 一 時就變 換得盡 善可是 慢慢兒 總有個 成效罷
一 (二) 上諭
一 上渝各 省小^ 孰非朝 廷赤子 遇有災 禝饑饉 流離朕 一 人耳 目難周 全賴地 方官撫 綏賑濟 以蘇民 困江南 徐海等 處上年 被炎各
0 \ 州 縣並未 據實詳 報仍將 漕米苛 收不知 該牧令 是何肺 腸惟不 宵官吏 玩視民 瘼恐不 止江蘇 一 省 著兩江 總督確 切査明 如有諱
i 匿苛敛 情事卽 行嚴參 懋辦並 著各雀 督撫嚴 飭谷州 縣等如 或狃於 積習諱 災不報 亦當隨 時厳參 以副朕 痫瘰在 抱之至 意欽此
一 1 上諭說 各省的 小民那 一 個不 是朝廷 的赤子 2 遇到 荒年破 家喪命 3 皇上 一 人
谢 一 的 耳目有 限全靠 地方官 撫恤周 濟給百 姓想法 4 江 南有幾 處上年 被災各 州縣並
TEE CHINESE SPEAKER
205
of the probationary term, a perfectly impartial turn of winnowing might be made :
retaining the good ones for the service, and dismissing the bad ； the mediocre might
have another term for study. The work of all must bo made public, and a real
certificate of qualification given, so that the like confusion of former days shall not
happen again. Those officers, who have been appointed to substantive appointments
by purchase, or nomination, shall also in like manner be examined and inspected
without exception, the arrangement being carried out without the least patronage or
favouritism . Thus the Emperor's strong desire to purify the Civil Service will not
be overlooked. This edict should be widely published and made known. By Imperial
Command.
Issued on the 6th day of the 4th moon,. Ten Yin year,
Comment ― In accordance with this principle, since the issue of this Edict,
all provinces have established at one time or another the Official Training College
additionally ； and all, whether the magistrates or the assistants (1st and 2nd class)
must enter the college for the examination. Already the official circle is better than
it used to be, still in every province those which are well managed are very few.
Lately they h&.ve established, in addition, the College of Law and Politics, and
command the officials to enter the College for the study of those subjects. Thus
there has been further progress recently, which is more thorough than the Civil Service
College in reality. And though we cannot hope for a change to perfection at once, yet
in time there will be of necessity good results.
2. FLOODS AND DEOUGHTS
The Edict says that there is not oue of the little people of every province
but who is the child of Royal Care. When a famine comes on the land, and homes
are broken up and lives lost, the eyes of one man the Emperor being limited, the
whole care of succour and relief must depend on the local authority providing
means for the people. There are several places in Kiangnan which suffered calamity
last year, but no authoritative reports have been made by the several districts. It
一 沒有據 實詳報 ；聽說 仍把漕 米苛收 "如果 實在不 知道那 些地方 官是什 麽個肺
一 腸 ： 可是不 肯官吏 把百姓 不當會 事怕不 止江蘇 一 省 是如此 S 著 兩江總 督確切
一 查明 如有欺 瞞不報 仍舊苛 收的情 事立卽 嚴參懲 辦纔行 9 並著各 省督撫 嚴飭各
官 一
一 州 縣等如 果還有 諱災不 報的也 該隨時 參辦體 貼皇上 一 片愛民 的深心 M 欽此
一 n 這 是戊戌 七月一 一十 七下的 "江南 地方怕 的是水 災山西 地方怕 的是旱 災這都
話 是地 勢生成 的原故 U 可是 地勢雖 然生成 人力可 以補救 "江 南地 方雖然 水多在
平常時 候只要 把堤工 修得堅 固或是 把倉廒 豫備得 充足遇 荒年也 怕 U 山西錐
0 然水少 也在平 常時候 多開些 水井或 是在熟 年收成 好的時 候多辦 些積穀 倉儲荒
一 年也 就不怕 W 如果不 然地方 官旣不 肯留心 當地的 紳士又 不肯預 備到臨 時就直
一 呌苦不 應手了 〃如 今咱們 山西從 三月半 後連刮 大風沒 一 點雨水 夏不能 收秋不
0 一
一 能種論 不定就 要大荒 "照以 上所說 的辦法 我怕必 得到了 臨時纔 想着有 用不到
一 臨時大 家必不 能想到 "爲 什麼呢 "這 都爲 中國人 只知道 私利不 知道公 益到急
，一 難時候 叉誰來 顧誰呢
THE CHINESE SPEAKER
20
is said that the tribute rice is collected liarshly. If this be really so, it is difficult
to know wliat kind of hearts those officials must have. It is these worthless officials
who do not consider the people worth a thought : and the fear is that the Kiangnan
province is not the only one in this condition. The Viceroy of the Lhmgkiang has
been ordered to make a Ihorough investigation, and if it be found that such con-
ditions exist, such as the suppression of the true facts, and that harsh measures
are used in collecting the tribute rice as of old, (in spite of the distress) , he sliall
thereupon severely denounce and punish the guilty. Further the Governors of evei-y
province are ordered to instruct stringently the magistrates of every county and
district, and tell them that if such happens again, and that the sufferings are con-
cealed without being reported, punishment will be meted out on the spot. Have
regard to the Avliole-hearted love of the ！ Sovereign for the people. By Imperial
Command .
This edict avus issued on the 27th day of the 7th moon of Sheng Mao.
Comment ― It is by reason of the natural positions of the land that Kiangnan
is afraid of floods, and Shansi of droughts. But though the position is so naturally,
yet the labour of man can improve matters. Kiangnan is a place of many "waters,
yet it only needs that the dykes be strengtlienerl in ordinaiy times, or that granaries
be prepared in abundance, to obviate all fear, should a year of dearth be met
with. It is true there is little water in Shansi, yet in ordinary times more wells
should be opened, or when the years have yielded generously more corn should be
stored in the granaries, and here too there would be no fear in a time of drought.
But if this is not done, it is evident that the local officials are not williDg to exercise
care : and the leaders of the localities are not willing to make preparations, so that
when the time of stress arrives difficulties will arise which it will not be possible
to cope with.
At present 、ve in ！ Shausi, from the l^iddle of the third moon, have
had continuously high winds and not a drop of rain, and if we cannot
gather summer harvests it will be impossible to sow spring crops, and it is
quite possible there may be a great famine. I fear it is only when the time
is near, that people will see the use of acting in the manner which has been
described, but when it is distant people will not think of them. Why is it
so? It is because the Chinese people are only interested in private gain, and not
in public utilities. When the time of trouble overtakes us no one will trouble to look
after another.
i (三) 上諭
上渝順 天府奏 援案請 賞铪普 濟堂等 處曁廣 仁堂米 石各摺 片現在 節近寒 令近畿 一 耱貧 民生計 維艱所 有普濟 堂功德 林兩處
一 恩賞粟 米三百 石加賞 粟米五 百石及 廣仁堂 恩賞粟 米三百 石均著 照例賞 給又奏 請賞給 蘆溝橋 粥厫曁 資善堂 煖廠並 朝陽等
門外三 處粥厫 米石谷 摺片加 恩著照 所請賞 給蘆溝 橋粥廠 粟米四 百石資 善堂煖 廠粟米 三百石 朝陽門 外三粥 麻米谷 四百石
一 以惠窮 黎餘依 議欽此
官 1 上 諭說道 順天府 奏援案 請賞給 普濟堂 等處以 及廣仁 堂米石 各摺片 2 現在正
在冬令 3 近京 一 帶的 窮民生 計艱難 4 所有 普濟堂 功德林 兩處恩 賞粟米 三百石
又加賞 五百石 以及廣 仁堂恩 賞粟米 三百石 均著照 例賞給 _ 。又奏 請賞給 蘆溝橋
一 粥廠資 善堂煖 廠朝陽 等門外 三處粥 廠米石 各摺片 e 加恩 著照所 請賞給 蘆溝橋
話 粥 廠米四 百石資 善堂煖 廠米三 百石朝 陽門外 三粥廠 米各四 百石以 惠窮黎 ：欽
此 S 這 是壬寅 八月一 一 十八日 下的 9 中 國人有 一 種 自然而 然的習 慣見了 人動不
動就 是吿窮 "沒 錢的 如此有 錢的也 是如此 U 這雖 一 半 是謙虛 一 半 是假裝 "可
0 是沒錢 的吿窮 無非是 想人帮 助帮助 有錢的 吿窮無 非是怕 人來求 帮助應 接不暇
的意思 "咳像 咱們中 國有三 百六十 九萬方 里的大 地四萬 七百多 萬的人 口內國
的 出產那 一 樣沒有 然而百 姓們都 還是満 口說窮 "這其 中就有 個原因 "是 什麽
原因呢 W 就是 工藝不 輿游手 好閒的 人多人 人沒有 一 定事業 的緣故 "所 以每到
0 一 冬令到 處都有 施米施 衣週濟 那些寒 人的事 ^這 雖是 善舉可 是喏大 一 個 中國有
一 這種 現象要 比起地 少人多 的日本 他們又 該怎樣 "况 且東 西洋各 國如今 就是殘
廢 的人都 有專門 的技藝 "咱 們中 國好好 的人多 怕過不 了冬年 年要善 堂施捨 "
這還說 得去嗎 "所 以現在 的工藝 非但可 以富國 而且可 以救窮 "是 萬萬 不能再
，一 遲誤的
THE CHINESE SPEAKEi:
3. BENEFACTIONS
The Edict says that Shun Tien Fu has sent a memcn'ia] and note, asking that
according to precedent, corn should be given to, etc.
This is the height of the cold season . The poor, in the district close upon
the capital, find it very difficult to make a living. The 300 piculs of corn which
has been graciously granted to P'u Chi T'ang, and Kung Te Lin, plus another
grant of 500 piculs, as well as the benefaction of 300 piculs of corn to the Kuang
Jen T'ang, etc ， let all be bestowed according to regulations. There is a further
memorial, etc.,.
By Imperial Command ： Issued, etc.
Comment. ― The Chinese people have one inveterate habit of saying, on every
occasion, whenever they meet any one, that tliey are poor. The poor are like this,
and those who are not poor affect it too. Though this is partly from humility, yet
it arises partly from hypocrisy. But when those who have no money say they are
poor, they hope to get some help; when those with money say they are poor, it is
because they are afraid of people coming to beg, and that they will not be able to
attend to them all. Ah ！ That a place like this great China, with 3,690,000 square
li, and 470 millions of people, a country producing every kind of material, should
have its people still mouth the phrase we are poor ！ Yet there is a reason for this.
What is it? It is that industries are stagnant, the idlers and loafers are many, and
people are without any fixed occupation . Therefore when the cold season comes
round, there is a distribution of com and clothes in every place. Although it is a
good action to supply those in poverty, yet that this big China should have this
phenomenon ！ If we compare it with Japan with its small territory and large popula-
tion, what measures ought it to take? Besides in every country in the East and
West the incapables have special industries. In our China many of our able-bodied
people fear they will not be able to tide over the winter, and every year expect
institutions to be opened for dispensing charities. Is this right, think you? Hence
it is that our present industries not on】y can enrich the country, but also will rescue
the people from poverty. Therefore we can no longer procrastinate.
一 (四) 上讒
I 一 上論戶 部職掌 度支近 年經用 浩繁左 支右钺 現在力 行新政 尤須寬 籌經费 以慷支 用朕惟 古者冢 宰制國 用量入 爲出以 審歲計
一 之盈虛 近來泰 西谷國 皆有豫 籌用度 之法著 戶部將 每年出 款入款 分門別 類列爲 一 表按 月判報 俾天下 咸曉然 於國家 出入之
官 - 大計 以期節 用豊財 蔚成康 阜欽此
1 上諭說 是戶部 專管全 國費用 的出入 近年用 款浩大 已經支 絀得很 3 現在又
力辦 新政更 要寬籌 經費以 備支用 * 就想到 古時周 朝的制 度歸冢 宰制定 了國用
量入爲 出籌畫 一 年出 款進款 的多少 _ 。近來 西 洋各國 全有豫 籌用度 的預算 e 就
0 着戶 部把每 年出人 款項分 鬥 別類 的列成 一 表按月 印成了 報吿天 下叫全 國人民
通 知道國 家出入 的費用 ；就可 以節用 豐財民 康物阜 起來那 纔有個 冀望呢 S 欽
™ 此
一 J 這 是戊戌 七月三 十日下 的上諭 M 你們必 疑着國 家籌經 費辦事 爲什麽 要吿訴
囊 全國 的百姓 知道呢 U 咳 "你們 大要就 是不知 道這個 所以中 國纔這 麽弱啊 " 一
個國 就比方 一 個人家 " 一 家人家 不知道 豫先把 一 年出進 款項打 個盤算 限定了
怎 麽個用 度亂吃 亂用的 就准要 鬧虧荃 "把 錢用在 沒用的 去處正 用就不 夠要積
蓄也 不能人 家就會 慢慢的 窮下來 W 合 無數的 人家成 一 國能 沒有個 算計嗎 K 一
圃的 窮富同 一 家的 窮富是 一 樣 "你 們種地 的要完 糧住屋 的要完 稅做買 賣的要
完厘 捐以及 零碎加 捐的各 種經費 "就 好比 一 家大 小把各 人趁的 錢攤出 幾多做
公家 的家用 一 般 "百 姓都是 一 家人那 個該出 多那個 該出少 "能 夠不開 篇淸賑
一 铪你們 知道嗎 ^ 你們 如不願 知道這 就是放 棄權利 所以那 些不好 的貪官 就很命
^ 一 刮 地皮把 大衆汗 血掙來 的錢供 給他們 一 家 的受用 你們也 只能呑 聲忍受 "所以
THE CHINESE SPEAKER
211
4. THE BUDGET
The Edict says the Exchequer specially controls the income, and expenditure of
the finances of the whole Empire. The expenses recently have been very great,
already there has been a great shortage of money. Now that an effort is being made to
execute new measures, more supplies than ever must be devised to make provision for
disbursements. If we call to mind the method of the Chou in ancient times, the
matter of regulating the National expenses was relegated to an eminent minister of
state, who balanced the incoming tribute with the outgoing expenditure, and calculated
the expenses on the amount of the supplies.
In recent years every foreign country prepares estimates beforehand of its
expenditure. So the Exchequer is ordered to prepare a table of statistics of the annual
income and expenditure of the revenue, apportioned to the several departments and
headings, and publish it every month for the information of the empire, so that people
generally may know the income and expenses of the State. In this way wealth may be
increased by economy, and the people become vigorous, and supplies abundant. Let it
be so ordered.
This Edict was issued on 30th day of the 7th moon of Wu Hsu.
Comment. You must have questionings about the Budgeting of the Revenue
by the State, and the need for informing everybody in the country ？ Ah ！ Most
likely you do not know about this, which accounts for the present weakness of China.
A country may be likened to a family. If a man fails to calculate, beforehand,
his income and expenditure for the year, and fix a limit to cover his expenses, but
spends on his table and general use recklessly, he will certainly produce a deficit.
When money is spent on things that are of no service, the amount left for necessary
articles will not be enough, and there will be no ability to save. In this way a person
will gradually be reduced to poverty. A combination of a great number of people
makes a State, can it do without a budget? The law regulating the wealth and poverty
of the State is the same with that of the family. Those of you who cultivate land must
pay the land tax : those who live in houses must pay the house tax : and traders must
pay duties : and so on to the trifles, each according to its kind must pay a contribution.
Just like it is in a family the old and young each must pay a share according to
his earnings, so the expenses of a public family are treated similarly The people
are all one family, some must pay more, some less. Would it do without making
a clear statement for your information ？ If you do not want to know, this means that
you renounce your rights, hence those greedy officials who rob the people at the
risk of their lives, take the hard earned money of the people, and use it entirely
一 國家要 額外加 捐些錢 像每年 的賠款 啊以及 各項的 加捐各 種的經 費啊你 們就似
乎 不願意 "這 都是什 麼綠故 "就 因爲 不知道 一 國就是 一 家 "所 以寃枉 要你們
錢你 們反不 敢言語 "正 正經 經捐你 們錢爲 保全你 們便利 你們的 反而不 願意了
^ M 現在 的度支 部就是 從前的 戶部正 在那兒 籌劃做 每年出 入的統 計表布 吿你們
呢 "你 們預備 着留心 細看罷
一 (五) 上諭
0 一 上！ i 近 來各省 栽汰詧 勇保衞 地方全 在嚴奄 保甲以 輔兵力 之不足 各省辦 理保甲 章程未 必詳備 迭經渝 令各锊 撫從驟 稽察率
皆視爲 具文並 未將實 在情形 詳晰覆 奏殊屬 因循廢 弛自此 次嚴逾 之後各 該督撫 務當嚴 飭地方 官於保 & 一 ，實 力舉 行以期
民情阇 結奸宄 無從匿 跡仍將 整頓辦 法先行 切實具 奏以副 朕綏靖 閭閻至 意欽此
1 上諭 說近來 各省已 經裁去 綠營兵 丁要保 護地方 全在嚴 查保甲 補兵力 的不足
。-各 省辦理 保甲章 程未必 能詳備 "屢 次傅 諭各督 撫認眞 稽查可 是多把 這事看
做具文 並沒有 把實在 情形詳 細覆奏 * 眞算因 循廢弛 得很了 5 從 此次嚴 諭之後
各 督撫務 必嚴飭 地方官 把保甲 一 事實 力奉行 ^百 姓大家 安心盜 賊匪棍 都沒有
躱藏的 去處快 把怎麽 整頓的 辦法先 行切實 具奏安 慰皇上 一 片愛 惜百姓 的深心
欽此
？這 是戊戌 六月一 一 十下的 S 當時還 只有保 甲不像 如今興 辦了警 察更方 便得多
^ 一 了 9 但 是保甲 同警察 有相同 的地方 有不同 的地方 "相同 的地方 是保護 百姓不
THE CHINESE SPEAKER
213
for themselves, and you can do nothing, but must swallow your grumbling and
patiently suffer. Therefore when the State wants a little more money contributed than
the usual amount, for example the annual indemnity, the various items in the usual
levy and every other expenditure, you are not very willing to pay. Why not ？
Because you forget that the State is a family. Therefore when an unjust demand
is made on you for money you dare not say a word. But when a most just levy
is made on your money, for your protection and profit you are unwilling. So
the present Exchequer (the old Hupu) is just at present making an estimate, working
out the grand total of income and expenditure for your information. Make ready
for it and inspect it carefully.
> inimom C 一
5. TITHING WARD AND POLICE
The Edict states that, since the disbanding of the Green Bannerman troops
recently, the Public Peace of the country devolves entirely on the strict custodian-
ship of the Tithing Wards, in helping where the soldiers are weak. It is perhaps
not possible to prepare regulations whereby each province can cany out the Ward
System. Several times, commands have been issued to the Governors-General , and
Governors of every province to make an exhaustive (sweeping) scrutiny, but in
most cases these matters are looked upon as no more than a scrap of paper, and the
real conditions have not been explicitly reported upon. This truly betokens great
negligence and remissness.
But after the issue of the stringent edict on this occasion, it must be of necessity
that the Governors-General, and the Governors will order the local officials to receive
and energetically carry out the instructions regarding the Tithing Wards, so that the
people may all dwell in peace : and thieves and robbers, bandits and rogues may have
no spot whither they can flee for hiding; and the Governors, &c. will report to the
throne truly and quickly what measures are being made for organizing (these things) :
to the end that the deep solicitude of His Majesty's love for his people may be
comforted. By Imperial Command.
Issued in the Shu Wu year 6th moon 20th day.
Comment. At the time, only the Wards existed, unlike to-day when the Police
system is in operation and much more convenient. Now the Titbing Ward and
the Police systems have some points in common, and others that are dissimilar. The
point of similarity is that neither allows robbers, thieves and rogues to hurt people,
讓 盜賊匪 棍暗地 裏明地 裏害人 "不 同的地 方是從 前保甲 差使都 把他當 例差如
今警 察可看 得很重 "從前 保甲是 晚上吃 緊冬防 吃緊如 今警察 是日夜 一 樣的防
範通年 一 樣 的防範 "從 前保 甲兵丁 都靠不 住所以 窩賭通 匪什麽 害人的 事都是
保 甲幹的 U 如今 警察不 分巡長 巡兵都 要在學 堂學過 U 所 以各國 都把警 察人員
看 得項高 M 當 警察的 大半是 上等人 要防備 歹人做 歹事斷 沒有自 已反做 着給歹
人做 榜樣的 "至 於地 方上有 什麽傷 風敗俗 的事立 刻就禁 止攆開 "道路 上有什
麽 鬭毆相 駡的事 立就彈 壓分解 "遇 着形迹 可疑的 人必得 留心跟 究拾到 遺失的
物 件必得 交還尋 問的人 ^ 要說閒 站着沒 事給人 家婦女 吊膀子 "看 見有 賭攤子
還坐 下來給 他們一 塊兒賭 - 呆站着 什麼事 也不敢 問什麽 事也不 能管這 還能算
警察嗎 "往 常看見 外省警 察辦得 不好的 就有這 些弊病 "做 報的 奉勸山 西辦的
警察總 要實實 在在的 求好把 保護地 方四個 字時時 襬在心 上斷不 要學以 上所說
的各種 壤處那 就得了
TEE CHINESE SPEAKER
215
secretly or openly. The point of dissimilarity is that in the old Tithing Wards
offices were all looked upon as Lieh Ch'ai, i.e., regulated appointment. But the
present Police on the other hand are thought much of. The old Tithing Ward
bestirred itself in the evenings, and in the winter season : but now the Police are active
day and night without distinction, and the same all the year through. The soldiers in
the Old Tithing Wards were not to be depended on, and were therefore responsible for the
immunity of gambling hells and ubiquitous thieves, and whatever molested man. But
now the Police, both the officers and the men , have all gone through colleire. There-
fore every country values most highly the members of the Police Service. The Police
force is composed for the most part of the better class of men. If you want to guard
against evil men doing evil deeds, you must see to it that the guardians tliemselves
are not such, thus giving an example to evil men.
A3 to any deleterious and corrupt habits in a neighbourhood, they are to
be prohibited and swept away immediately : or anything in the way of quarrelling or
wrangling in the public way these too must be suppressed and dispersed at once.
Should a person of doubtful appearance be met with, he is carefully observed.
When lost articles are picked up they are restored to the seeker for them.
Those police who stand about without anything- to do, jabbering with the wives
of people, taking a hand with others when they spy a gambling stall, or standing
stupidly by, and never venturing to ask questions, nor able to manage any affair, are
useless.
Such were in the past the blemishes of other provinces that have come under our
notice. This paper respectfully advises the authorities in Shansi, who are organising
the police service to seek for a sterling system, and keeping those words u the Public-
Peace " continually in their minds, in no wise follow all the malpractices just indicated :
and so all will be well.
第九章 關 於行政 司法的 US 說
(一) 江 蘇司法 的悲觀 蔣 子
1 我們 江蘇省 自從光 復以來 比各省 強的就 是司法 一 件事 2 據現在 的調查 各縣審
檢 廳成立 了五十 多處表 面上看 起來江 蘇省百 姓是能 完全受 法律保 護的了 3 不過
一 細細 一 打 聽審檢 廳的黑 暗比前 淸的州 縣更甚 法官的 徇私偏 斷吏警 的敲詐 滋擾還
有不 肯的律 師上下 勾結橫 行無忌 4 百 姓受了 寃枉吿 到都督 府裏都 督說是 行政司
法各有 權限不 能干涉 5 他們頂 了這司 法獨立 四個字 的頭銜 愈加肆 無忌憚 e 據報
紙 所載的 某縣審 判廳長 如何賄 賂公行 如何膽 徇情面 某縣檢 察長如 何擅斃 那些監
犯 最人駭 聽聞的 是某某 律師得 了十餘 萬的賄 賂勾通 了官廳 和國民 共憤的 前淸某
尙書 呈請發 還財產 都督是 批准了 7 據 說這個 消息大 總統已 經知道 非常的 震怒已
派部 員查辦 S 咳 9 改良 司法原 是爲擁 護人民 權利起 見結果 如此豈 不可嘆 ^ 各種
^ 一 制度在 外國行 了已著 成效的 一 到中圃 就紙有 流弊實 因中國 人辦事 祗圜個 面子並
CHAPTER IX
ADMINISTRATIVE AND JUDICIAL
1. THE DISTRESSING CONDITION OF THE KIAXGSU JUDICIARY— BY GINGKR
From the time of the Restoration till now, our province of Kiangsu has been
superior to all the provinces, in the single matter of the Judiciary alone. Accord-
ing to a recent investigation, the people of Kiangsu, judging from all outward
appearances, would seem to have entire protection from the law in every local court,
about fifty of them being already established. But on a thorough enquiry into
the matter, the iniquities of the local Courts are far deeper than they were under
the former Ch'ing regime : the jobbery of the judges who give unjust decisions, the
bribery of the underlings who incite people, as well as the worthless lawyers, who
all band themselves into a faction and act illegally, without any fear. "When the
people suffer wrong and appeal to the Court of the Tutuh, the latter says that seeing
the Executive and the Judiciary have their own powers, it is not possible for him to
interfere. This device of the Independency of the Judiciary but increases the
audacious lawlessness (no fear of God or man) . According to what the papers say,
the head of the local Court in a certain district is much infected with bribery ,
where unblushing favouritism is shown : the head of the local Court in a certain
other district puts to death some prisoners on his own responsibility ； and what is
most of all hard to bear is that some lawyers, getting a bribe of over one hundred
thousand taels, have got in league with the officials, and with a certain President
of the former Ch'ing, whom the people all hate, for the return of his confiscated
property, which restoration the Tutuh has sanctioned. According to report, the
President being cognizant of this and extremely angry, has sent a deputy to enquire
into the matter. Alas ！ The object in view, when the Judiciary was remodelled,
was, originally, the safeguarding of the people's rights ； but when we see such results
we can't help but grieve. Whatever system is put into operation in foreign
countries seems to succeed, but no sooner are they introduced into China than a
stream of abuses arises ； it is truly because the Chinese seek only reputation in doing
一不從 實際上 去硏究 的緣故 U 就 從司法 講起所 以醸成 許多流 弊有兩 個原因 "第一
一是 法官和 律師資 格不嚴 的緣故 "各國 的法官 律師都 要試驗 及第纔 能充當 "江蘇
省 都不然 "法 官呢 M 什麼一 年 半畢業 的六個 月畢業 的還有 簡直沒 有學過 法律的
官只 要有當 道的一 言 介紹就 可捧檄 到任了 _h 律師呢 "自 從司 法部定 了新章 資格雖
然嚴 些但是 他們法 兒甚大 "化 了一 一 百塊洋 錢捐了 個東洋 畢業生 ^ 依然取 消他不
一掉 "諸 位想想 "有 這許多 沒有法 律和道 德的人 混在司 法界中 那裏還 能振頓
罾 "第 二是 官俸太 少地位 太不穩 的綠故 "法 官是 終身官 ^ 所 以各圃 法官的 官俸都
極豐 厚 ^ 江蘇 因爲 財政困 難所定 官俸已 經極少 "還 有許多 州縣不 能按月 如數領
一到 &底 下辦事 的吏警 有許多 州縣是 沒有工 食你想 能呌他 不想法 弄錢麼 ^ 還有一
畠一層 严江蘇 的法官 地位非 常活動 ^ 調 査起來 外縣的 法官普 通是三 個月一 任 M 能夠
挨到 一 年半載 眞是數 一 數一 一 "所 以做法 官的個 個存了 五日京 兆的心 "有 些自愛
的人都 不願幹 這個事 "有 些狡猾 的人就 藉此弄 幾個錢 M 就 吿發了 不過是 撒任處
畠 分再預 備回省 運動又 可另委 他缺豈 不名利 雙收了 "兄 弟也 是江蘇 人並不 願意攻
撃江 蘇的事 不過看 了這種 情形實 在可怕 33 一 省 如此外 省可知 ^ 要 想收囘 外國人
的 領事裁 判權簡 直是做 春夢罷 "奉勸 在司法 衙門辦 事的人 大家憑 良心辦 事在司
法 最高機 關辦事 的人趕 緊厳定 資格增 加俸給 規定保 障法官 的法律 "纔有 改良司
g 一法的 希望 "就不 負兄弟 今天演 說的一 番 苦心了 "直 言拜上 "有罪 有罪原 諒原諒
TEE CHINESE SPEAKER
219
business, and fail to pay attention to the essential point in any investigation. As
we criticize the Judiciary we find there are two reasons for the fermenting of so
many abuses. One is that the qualifications of the judges, and of the lawyers are
not high. In every Country, the best only are made judges and 】awyers， by
examination. But it is quite otherwise in Kiangsu. As to the Judges? There are
those who have gone through a year and half's course or a six months' course, or
some may not have been students of law at all directly, but depend only on the
word of a. big man for recom ineiidat ion , and are appointed to a post. As to the
Lawyers ？ Even from the time when the new regulations of the Judicial Board were
fixed, though their qualifications are a bit higher, yet their devices are many. They
engage a " passed " student from Japan for $200. In no way can they be dismissed.
Just think of it gentlemen ！ When we have this horde of men, who have neither
law nor morals thrown into the judicial circle, it is vain to try to regenerate it.
The second reason is that the salaries are too little, and the tenure too
insecure. Judges are judges for life. So we see that in every country, the official
salaries of judges are on the most generous scale. But because the finances of
Kiangsu are tight, the salaries fixed on are the minimum. And it is the case that
the full salary is not received monthly in many counties and districts. Since then
in many of the counties and districts the servants who do the work have no pay,
can you imagine they can be prevented from scheming to make money ？ There is
one more thing. The position of the Kiangsu judges is very unstable. On investiga-
tion, the judges of the outside districts hold office generally for three months, in one
place. Those who consecutively act, without break for a year or half a year, are not more
than one or two. And so each of those who are judges keeps the idea in his mind
of being in office for only five days. Self-respecting men therefore are unwilling
to follow this occupation. There are some wolfish fellows though, who rely on this
to pocket a little money. When they are denounced, they fare no worse than losing
office and position, and make ready to return to the capital to look out again for some-
thing else to do, and having received appointment to another vacancy, they gain doubly,
in a good name and profit. I am a Kiangsu man too, and have no desire to finci
fault with Kiangsu things, but when I see the present condition of affairs, I am really
perturbed. If one province be like this, the condition of other provinces may be
conjectured. If it be imagined we can abolish the foreign consul's jurisdiction, it
is evident, this is as vain as a spring dream. I advise those men who work in the
court of the Judiciary to act with a little conscience, and those in the highest courts
of Justices to raise immediately the standard of qualifications, increase the salaries,
and make laws for the immunity of the Judges. In this way there may be a hope
of judicial reform. And so my effort in speaking to-day will not be in vain. I present
my true feelings. Many thanks and apologies.
八
(一 一) 論三原 縣警察 之現狀
1 我們 陝西地 方風氣 開得遅 所以學 務警察 諸大政 一 時難辦 e 第一籌 款最難 3 卽
使籌 到款子 辦理又 不得人 一 个錢 不得一 个 錢的正 當用處 * 哈哈陝 西今日 的銀錢
還可 以輕慢 花費麼 n 二 原縣係 商務聚 集之地 警察一 政比較 別處更 加要緊 我不曾
一 到 三原縣 的時候 料想地 面繁華 警察必 定可觀 "及至 到了三 原縣裏 並不看 見警察
罾巡兵 ？後 來於街 市上偶 見有一 一 一戴草 帽穿操 衣的坐 在各店 櫃檯外 面不是 斜着身
e 子就是 歪着腿 S 又有一 二個站 立在街 中間的 好像站 崗的巡 兵不是 與人嬉 笑就是
一 與人相 打無論 保安衞 生諸責 任不能 夠知道 卽有人 白晝裏 當街小 便也毫 不管事 y
冑一這 些巡兵 們背地 談說有 的說道 今年鴉 片土藥 統捐不 准我們 干涉偷 漏少了 一 項出
=息 "有的 說道現 在縣官 老爺禁 止賭博 很嚴緊 我們又 少了一 項出息 n 哈哈 我三原
縣 的父老 兄弟拿 出有用 的銀錢 養活這 些無業 的游民 倒不如 做幾個 木頭人 安放在
0 街上 雖然不 能夠保 護地方 也不至 於害人 "不 勝過 現在的 巡兵嗎
"^且 警 察是奉 上諭仿 傚日本 國辦的 "日本 國於明 治初年 變法以 後仿傚 泰西諸
大國辦 理警察 "起 初也 辦得不 好後來 改良日 求進歩 M 辦到 今日雖 然不曾 到最好
一 的地步 然而保 護百姓 是最妥 當的追 捕盜賊 是最神 速的所 以人人 稱便家 家平安 "
rs 一 雖泰 西各國 也不過 是這樣 "我 父老 弟兄們 要知道 這不是 一 時 一 刻 得來的 也要知
THE CHL\ESE SPEAKER
221
2. CONCERNING THE PROSPECT OF POLICING IN SAN YUAN HS1EN
New opinions spread slowly in Shcnsi, therefore it is difficult to cope at once
with education , police, and other important administrative matters. The greatest
difficulty of all is to devise ways of getting funds. And when funds have been found,
it is hard again to get the proper men to control its administration, without loosing
money. Hah ！ Hah ！ Is there such 】iicmey in Sheusi to-day that it can be spent
carelessly ？
San Yuan Hsien is a centre of trade, and the need of a police administration
here is greater than in other places, yet before I had come to San Yuan Hsien, I
had imagined that policing would certainly be seen in that thriving place. But on
arriving in San Yuan Hsien, no police were to be seen. Afterwards I accidentally
met a few men in the streets who wore straw hats and uniforms, seated outside the
counters of some shops, with cither their bodies lying askew or logs drawn
up. A few were standing in the streets, looking much like police on duty, and if
they were not joking with people, it was they were fighting with them ； these were
in no wise capable of understanding their various duties, such as guarding tlie
peace, or looking after the public health ； if people used the public thoroughfares as
urinals in the day time it was a matter of no concern to them. These policemen
discussed on the quiet, the smuggling of opium, }iow they could not have a hand
in it this year because of the inclusive tax, and so they had one avenue less for
making profit. " And now," said they, "our ^Tagi?trate has stringently forbidden gam-
bling, so there's another avenue of profit gone.' ， Hah ！ Hah ！ M")' dear fellow citizens
of San Yuan, rather than spend useful money to keep these useless stragglers, would
it not be better for us to make some woodcu men and place them in the streets,
which though they would not be able to afford ns any protection, yet would not
injure people. This would be better than the present police surely ？
Further the police organization is being carried out by Royal Edict, in imitation
of Japan. Japan after the change, in the first year of the Meiji era, copied the
several Great Countries of the West in organizing the police. Nor were they very
successful at first in the work, but subsequently they improved, and sought to make
daily reforms. Though they have not yet, even to this day, reached a state of perfection,
still the system is a most efficient one in giving protection to the people, and most
expeditious in tracing out, and capturing robbers and thieves; consequently everybody
is accommodated, and all enjoy tranquillity. Even the Great Powers of the West are
no better off.
My fellow citizens must know that such a condition is not attained at once，
and must also know that it comes from gradual experience : more than all they
must know that except by experimental attempts in working it, it would never be
一 道 這都由 漸漸辦 得來的 更要知 道這若 不實事 求是是 終久不 得來的 "我們 中國風
氣 不開若 論高等 的警察 無論我 們陝西 一 刻辦不 到就是 南方各 省也是 一 刻 辦不到
^ 我的意 思不是 出難題 目教人 做的是 ^望我 們陝西 各處就 現在的 財力現 在的程
官度實 事求是 的辦去 "學 堂先由 速成簡 易辦起 將來學 生畢業 縱然沒 有很高 的思想
也 能夠粗 知大意 "凡地 方警察 應盡的 責任如 人民財 產田圜 禾苗是 應當保 護的公
一共 道路河 岸橋梁 是應該 保護的 還有欽 食有礙 衞生器 物有係 作僞邪 書淫戲 有關風
0 化妖言 左道有 害百姓 都是警 察該當 禁止的 "至 於保 護外人 保護教 堂尤是 警察最
要緊 的事體 "總 而言之 須要按 照現在 的財力 現在的 程度極 力希望 辦得到 而後已
^ 去歲省 城開辦 警察簡 易科頭 班學生 畢業後 分布東 大街站 3 岡 ^ 頗 合規矩 頗有聲
^ 名 "就 這簡 易科已 見功效 "可見 警察要 辦得好 沒有學 堂是不 得好的 ^ 我 情願辦
理警 察的官 員極力 改良不 要再把 警察看 作擺式 ^ 那 就好了
2 一
2 {
2 (
THE CHINESE SPEAKER
223
wrought. Our customs are rustic in China, and so you would not find that a superior
grade of police system could be put into operation in any of the Southern provinces
even, not to speak of Sheasi : things could not be operated in Shensi at a short
notice. .
My object is not to trouble you with a difficult problem, but to express the
hope that every district in Shensi will proceed to carry out this scheme, in a
practical way, according to present financial means, and the attainments we have.
The school at first will be carried on, on lines of brief study and abridged course ；
and when the students complete their studies later on, they will of course not have
attained a very high standard, yet they will have a rough idea of the general purport
of the system.
The duties incumbent on the police, in every place, consist in the protection of
the properties of the people, fields and gardens ； growing corn, the public highways,
river banks, and bridges should be protected too : further there are eatables which
are not hygienic : instruments used for unlawful purposes : immoral books and obscene
plays that concern morals : lascivious words and crooked doctrines hurtful to the
people, all of which it is the duty of the police to ban. More especially it is a
matter of great importance that they should protect foreigners and chapels. In a
word, we should use every effort with the view of organizing it, according to our present
financial position, and present ability.
Last year a simple course of police study was opened for the first time in the
Provincial Capital : and when the first students finished the course, they were appointed
police on the Great Eastern Street. They did their duties fairly creditably, and were
well spoken of. And so results have been seen from this elementary course.
From this we may gather that if we want to organize the police system well,
we shall not do so without a school. I hope the officials who have the matter in
hand, will make energetic reforms, and no longer look upon the police system as a mere
matter of form. Things would be all right then.
' ' THERE IS A STRONG SUPERSTITION AMONG US THAT A
TRANSLATION SHOULD ALWAYS SEEM QUITE ENGLISH. BUT
WHEN IT IS MADE FROM A LITERATURE VERY ALIEN IN METHOD
AND THOUGHT, IT IS NOT A TRANSLATION AT ALL, IF IT SEEMS
QUITE ENGLISH. BESIDES, A LITERAL TRANSLATION FEOM
SOMETHING STRANGE AND GOOD MAY SURPRISE OUR LANGUAGE
INTO NEW BEAUTIES. IF AVE INVITE A FOREIGNER OF GENIUS
AMONG US, WE DON'T WANT TO MAKE HIM BEHAVE JUST LIKE
OURSELVES; WE SHALL ENJOY HIM BEST AND LEARX MOST
FEOM HIM IF HE REMAINS HIMSELF.
"AND APTER ALL IT IS THE BUSINESS OF A WRITER TO
MOULD LANGUAGE TO NEW PURPOSES, NOT TO SAY SOMETHING
NEW JUST AS HIS FOREFATHERS SAID SOMETHING OLD. SO IT
IS THE BUSINESS OF THE READER NOT TO BE ANGRY OR
SURPRISED AT A STRANGE USE OF LANGUAGE, IF IT IS A USE
PROPER TO THE SENSE."— T/ie Times.
PKR1
II
UNTR 巧 NSLHTED
PHSSHGES
2.
4.
5.
6.
8.
9.
JO.
The Will of the People
Americans and Chinese. ― A Comparison
A Lamentation
Patriotic News
Social Education the Urgent Factor in
the Saving of the Country
The Letter of Chih Yuan, Abbot, to
Yttan Shih K，ai
The Harm of Cigarette Smoking
The Sacred Edict on Friendship
― Friendly Intercourse
The People of the Republic should have
a General Knowledge of Law
The Hague Peace Convention
p
s
T
6
2
2
未曾 繙譯的 各演說
( 一 ) 說民意
奇怪奇 ^中 國白話 報的宗 IT 曰說 什麽引 起民一 意思 一
是各人 自由^ 旣是 個.^ 是斷斷 乎沒有 無意思 ^難
道要你 幾個做 報的人 去引他 纔有意 思#這 種疑 卧 一
做報的 知不能 * 所以開 首不能 不把這
略 略說,
做報的 hil^ 昏 ^^^4., 曰^^ tlb^i^Ii 這
句^ 驟然聽 P 必更 奇&須 知道人 的意^ 千 千萬^
對於 一 身一 家有意 ^對於 一 國 亦有意 I 我 說中國
沒有民 ^ 不是 說中 國的人 亳無意 I 是說中 國的人
對於 國家沒 有意^ 又不是 說中國 少數的 h 對於國 一
家沒 有意田 I 是說 中國多 數的^ 對於 國家沒 有意&
因爲這 民意 1 ^不曰 一
rft 曰 一 ^^^^^ ^ ^ ^ ^
着 國家肩 事體某 4應„4 頓 1 事 應如何 改良此
#4tli^n§ 纔 iillifc 明白這 個道取 便知我
說中 國沒有 民意, 這句^ 郤非 信口瞎 i 是經 再三
斟酌 纔敢說 出來斷
一 國的事 ^何止 千&^ ^^^ti^^^^^ir
如今 一 齊 放着不 i 單單 先說 民意一 一, 豈非迂 ^須
#^^^£#^署繁必^}難„
o o 0 o 0 o oooo o 0 0 o o o o 0
規蹈矩 必先有 個章程 條例要 他們拿 出良心 必先有
fr^n^^i 這^^ ^释就 ii^i: 公曰 就 f
&立 全 共 全^^
o o o 0 o ooooooooo o o o
無 ^^.^4^.^ 以 一 個人的 意思違 抗大衆
斷1^ 所、 i^izni!^^.^ 曰 f 里若曰 n-ihult
oooooo ooo ooooooooooo
非由大 衆造成 又無大 衆的意 思立在 法律道 德的背
§ 一 A 一 照此看 #^4^#|^曰^^. 一 (二) 中 國人和 美國人 的比較 天醒譯
W ^塾 曰 不談 新近有 一 個要好 的朋友 從 美國寄 一 封信 給兄弟
一 國事則 ti 旣談國 # 是斷 斷不能 不先講 民意： i: 中間 說的話 都是把 中國人 和美國 人比較 我
民意 的關^ g 如是之 A 所以泰 西各^ 勢^^ .^發 就把 這封信 說的話 分淸 了題目 繙譯出 來給諸
m s 我 國前兩 i^^^^t^nit 昏 » 位看看
一斷. ^#f^?^c^^& 到了現 #^.^1 & 信實 我 國有甸 古話道 說 話不必 有信實 行事
0 ^^&^ 一 一 不必 有決斷 這不 過是偶 然的事 惟現在 竟然說
一 1 個國^ 到了民 意可以 聽人假 • 還 有什麽 一 話 一 定 沒有信 實行事 一 定沒有 決斷了 美 國的人
法 I； 還有什 麽道, 還算得 什麽國 願我 同昏大 家一看 重信實 所 約的事 必定 要做到 斷沒 有說假
話 一猛, 話的 做不 到的事 就不同 人家預 先約定 學校
我 同胞並 非沒有 愛國之 t 我嘗 中夜不 i 思想這 民 中差 一 分 鐘上課 就 要記過 所以 養成他 們成人
意銷 沈的緣 4 纔知道 是純粹 ^於^ i^.c^ 凡.^ 务 以後 辦事情 的習慣 到店 鋪裏去 買東西 沒有人
而 必 看守的 買東 西的人 自已出 了錢把 貨物拿 了去
官 而^ 我同胞 雖極愛 i 伹是 從沒有 拿了貨 物去不 給錢的
一對 於國內 的情, 不甚 1卩 就容易 人朦混 A 所 以靈變 中國人 的性質 多疑同 多固執 美 國人的
一我說 要想喚 起民^ ^k^In^^i^ 卩+ 本報 一性質 多有 決斷力 多 進取心 所 有動作 都抖
一 定了這 箇宗 i 自愧 ♦ 問有^ 還 求大家 指敎指 • 一捜振 起精神 辦事 的時候 是辦事 休息的 時候休
息 不是又 像辦事 又像 休息的 我們中 國的留
學生 初到這 兒 報紙 上說道 中國 的學生 一
切的舉 動行爲 都沒有 大兩樣 但 是走路 比女子
稍 慢罷了 美國 人有什 麼問答 是就回 答他是
不是 就回答 他不是 話到 耳朵裏 是不是 心裏已
經決 斷定了 不僳 我國人 的問答 專 門說是 不一
說 不是的 可以 糊塗過 得去的 他 們又喜 歡同人
家交接 所以智 識是容 易交換 各種的 M 體很多 j
到一處 就 能認識 許多人 競爭的 事也是 很多"
惟 演說辨 論運勳 三件最 爲重要 時常要 大家比
較 自 然而然 的就學 了人家 的好處 去了 自已的
短 處了
快樂 我國人 多憂愁 美國人 多快樂 喜 笑的聲
音 耳朵裏 不斷的 爭 鬧的事 從沒有 看見過
快樂 的事情 快樂的 時候快 樂的地 方很多 小孩子
哭 的不多 女子 憂悶的 又很少 男 子沒有 什麼掛
念 男 子拋球 女 子弄琴 是 最普通 的消閬 消遣一
勤樸 我國人 沒事做 算高貴 有 事做算 勞動了
風 俗喜歡 奢侈亂 花亂用 美 國人沒 有事做 算羞恥
有事做 算光榮 風俗 很儉省 有 二三萬 財產的
人家 母女 同人家 洗衣服 父子同 人家送
這 算是平 常的事 學生 在開學 的時候 或 是擔任
打掃 或是 侍候人 家飲食 在歇夏 的時候 或去
實 地練習 或 去做工 不算 作卑賤 因爲 他們^
實看 重自立 的緣故
種柬西 必定預 先計算
不 是輕容 易買的 送人 家柬西 就是 很微細
人家也 喜歡了 耍再三 的道謝
整潔 中國人 雖注重 « 神 惟獨形 式上是 很忽略
的 粘神就 給形式 牽累了 美國人 旣然注 重精神
又注 重形式 形式也 從精神 上來的 我 在那兒
從 來沒有 看見臭 穢破碎 的衣服 工匠做 工的時
候 衣服稍 不乾淨 等做 完了工 就換了 好衣服
每到 星期日 都穿了 新衣服 或到教 堂裏去
或 去看親 戚朋友 或 去游玩 中國 人只有 過新年
吃喜酒 才穿了 新衣服 平 常時候 穿 穢臭破
碎 的衣服 又沒 有腐敗 汚濁的 吃食東 西可得 所
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有吃 食東西 必定 要經 醫生查 験過了 才 許發賣
吃 剩的要 拋棄了 放柬西 的地方 又乾淨 又
^緻 沒有 一 點齷齪 的地方 房 屋內都 有地毯
灰塵就 不上飛 窗外都 有紗隔 灰麂就 不入內
蜘蛛 不做網 小蟲 不打洞 時 常打掃 時 常修堙
所 以房屋 就不容 易壞了
嚴肅 中國 人多痩 小懦弱 美國人 多武雄 壯烕腰
背都 是逭的 說 話很有 精神 舉動又 很爽快 有
儼然 不可犯 的氣象 在公 共地方 沒有喧 嘩和快
走 路的人 飯店或 店鋪裏 雖有 整百整 千的人
也沒有 擾亂的 惟在 運動時 稍 見喧唪 然亦有
限制 在 家裏更 是留心 時 常寂靜 沒 有聲音
美國有 運動極 好的人 書上就 記錄他 報 紙就稱
揚他 各鄕各 城各省 都把這 件事 看的 非常重
大
體魄 美 國人身 體長大 肌 肉竪強 血 氣充足
和中國 人比較 眞是 一 個反對
精神 氣 象活潑 性 質剛強 把我 國人和 他比較
相 形之下 眞是 病人了
種類 打球 是公共 的游戲 各鄉各 城各省 都有
1 個集合 的團體 踢球是 最危險 的游戲 美國人
一的 踢球法 和別 國不同 用橄欖 式的球 踢的時
候 可 以用手 遇 了敵人 就抱 了球伏 在地上
一 敵人恐 怕他漸 漸兒來 就壓在 他身上 這 兒的人
又 壓上去 你壓我 我壓你 常有幾 十個人 壓在
一塊兒 所以 死的傷 的很多 學校 的司事 想把
a 法禁了 而一 班學生 都 歡喜做 S 強大 的運動
所以 一 時就 禁不了 拍球是 最平穩 的游戲 拍
球 和皮球 都自 己預備 借球 場球網 每 一 點鐘
出 銀二角 拍的 人極多 還 有啞鈴 木棍 槓
子 平台 雲梯 木馬 跑跳 大 槪都和 我國相
一同赛 船游水 我 國還沒 有提倡 美國 都行得
一極盛 我 的意思 以爲 跑跳兩 件的事 最 是有益
全身都 能運動 又 不危險 要 行就行 要停就
一停 又 省時候 又 不必置 備器械 又不必 要許多
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德學 識才能
有 了道德 學識才 s
2
一人 又 省費用 脚是大 家有的 不 須買得 又容
易練 除 了吃乳 的小孩 纏脚 的女子 都 能行得
又最 有用處 各種 的運動 多 拿他做 根基的
諸 位知道 人人都 有身心 有 了身心 纔 能有道
髖能有 名譽權
利功業 把立己 的法兒 去立人 又 去立國 惟是
身心 是人人 都有的 思 想運動 是各人 不同的 因
一爲 思想運 動有不 同地方 所以 道德學 識才能 也
分 了高下 因爲 道德學 識才能 有高下 所 以名譽
權利 功業也 有大小 因爲 名譽權 利功業 有大小
所 以也有 可以立 己立人 而不能 立國的 也有可
以立己 不 能立人 立國的 也有連 一己都 不能自
立的 照這 S 看來 要 立己立 人立國 一 定要先
有 名譽權 利功業 要得 名譽權 利功業
一有 道德學 識才能 要有 道德學 識才能
求思 想運動 的適當 又 須先保 養身心
一 a 眞 是做人 最要緊 的質料 我 國同胞 如果能
大家 留意這 個道堙 民 國前途 就有 希望了
1 定要先
1 定要先
使 他發達
哀 吿國民 ,
▲ 國民呀 我國 家快要 變做高 麗國了
A 國民呀 我國人 人都快 要做高 麗入了
A 我哀 告國民 無 論你千 忙萬忙 總 要把這
十九條 看 完纔好
A 我哀 告國民 無 論你千 難萬難 總要把
這十 九條 字字嚼 得稀爛 記在 4 裏
A 我哀 告國民 無 論你千 苦萬苦 總要
想 一 個法兒 大家起 來對付 他纔好
我 們中國 向 來有一 句俗話 火 燒眉乇 暫顧眼
前 現在 已是到 了眼前 我們 也要想 一 個 顧眼前
的法 子纔好 這 一 甸話 說出來 人 必定要 說我是
一 個儍子 現 在新年 也過了 舊年 也過了 大家
正 好享些 太平福 怎麽又 說火到 眼前呢
噯 國民呀 列位豈 不知道 歐洲的 戰事嗎 列
位豈 不知道 日本 因着歐 洲戰事 同德國 爭奪靑
島 嘴 裏說還 我中國 要維 持東亞 和平嗎 (維
g 一持東 亞和平 就是保 着我們 亞細亞 洲太平 的意思 一本來 俄國同 日木打 仗之後 就租 借給他 原定的
P 列位豈 不知道 這 一回歐 洲戰事 同靑島 戰事是 二十五 年爲滿 期滿歸 還我國 現在定 期快滿
一 我中 國嚴守 中立嗎 (嚴 守中立 就是 他們打 仗一了 日本趁 這時候 又 要加九 十九年 豈 不是拿
無論那 國勝敗 我中 國總不 敢說一 句兒話 多一 着我國 硬頑嗎 何以 要九十 九年呢 因爲 國際公
編一 一 些兒事 的) 歐 洲戰事 我 們可不 去說他 單說 一法上 租 借地方 無 論何國 不能 過一百 年期限
一靑 島戰事 外 人在我 家裏打 起仗來 我們動 也不一 要曉得 九十九 年之中 難保 不生別 的事故 若
一敢 動一歩 總算 是弱到 極處了 等 到今天 靑 島遇別 的事故 再 接着重 定期九 十九年 一 句話兒
觉一戰 事淸楚 日本並 不說還 我中國 反騷 擾我山 東說破 就是 要佔我 的地方
一濟南 濰縣 膠州 龍口 一 帶地方 這 也不去 第二條 南 滿洲鐡 路條約 延長九 十九年
提他 總算 是過去 的事體 噯 未來 的事體 比解說 南滿 洲鐵路 自奉天 大連 旅順 長春
話過 去的還 利害呢 現在日 本又生 出了十 九條件 一帶 鐵 路本來 是國家 的命脈 大 而言之 是
- 要我中 國件件 答應他 這條件 的情由 列位未 必運兵 運糧 小 而言之 是行商 營業. 若說 歸了外
一件 件淸楚 這條件 的利害 列位 未必件 件深知 人 遇 有戰事 請 問運兵 運粮怎 檨靈便 就是平
一讓 我說來 列位 摸着心 想想罷 一常行 商營業 國 家又少 了多少 的進款 從 先租借
官 一 © 亞 細亞報 登載的 日本要 求中國 之條件 一給 日本 就是吃 虧不淺 ^耍 展期九 十九年 况
一第 一 條 遼東 半島之 租借自 一 千九百 十五年 (卽 一 且 這九十 九年就 是永遠 執業的 影子呢
： 今年) 起 展期九 十九年 第三條 南 滿洲警 察及行 政權讓 與日本
一解說 遼東島 就是 大連灣 旅 順一帶 的地方 一解說 警察 是保護 市面的 行政 是保護 人民的
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照 大處看 就同 一 個國家 練 兵行政 一 樣 若是
讓 把別人 豈不 是好好 一 個國家 要外人 來做麽
曖 照這 樣說來 我 南滿洲 警察權 讓 給日本
行 政權讓 給日本 同胞都 要受人 家制度 那又
算 什麼中 國地中 國人呢
第四條 日本 在南滿 洲得居 住經商 及購買 土地之
自由
解說 居 住經商 的事兒 在平常 交通上 面去說
本可 以聽他 的自由 但是我 國政府 不能說 一 定要
答應他 的話來 偷若 說出許 他的話 恐怕 後來就
一 不能限 制他了 他若日 久年深 把 他的日 本人遷
來越多 生 意他做 的越廣 我們又 沒有力 量去限
制他 到 那時候 南滿 洲以內 的勢力 盡 被他佔
去 豈 不南滿 洲地方 就同 是他的 一 樣嗎 再說
購 買土地 更 不必說 是要佔 我們的 土地了 列
位 要曉得 中國 人買中 國土. 地 與 外國人 買中國
土地 是 不同的 中國 &買中 國土地 是 本國人
乙：？ 本國的 不能 壞本國 的事體 若 是外國 人買去
就是 一 寸一尺 買的人 他都可 以壊中 國的事
爲 甚麼呢 因 爲他是 外國人 他 的心總 向他的
國裏 請 問還能 答應他 有這 樣的 自由嗎
第五條 安奉吉 長鐵路 租借條 約延長 九十九 年，
解說 安奉吉 長鐵路 是安東 奉天 吉林 長
春 一 帶 以下意 思與第 一 第一 一兩 條相同 都是
一不可 答應的
第六條 承認內 蒙古爲 日本獨 享之勞 力範圍 \
解說 內蒙 古的地 面最大 出 產極多 不 說別樣
就是一 年所出 的皮貨 藥料 已是算 不淸了
雖然 那些荒 地沒闢 礦 山沒開 要 曉得勢 力不譲
把外人 我 們總有 一 天可以 享受那 利益的 若是
讓與 外&呀 恐怕 後來連 一 根乇翼 都不 能動了
日本想 我們這 个地方 不是 一 年 列位 想日本
那年 同俄國 人打仗 就是 爲爭這 內 外蒙古 到
後來日 本也不 敢說要 俄 國也不 敢說要 譬比 一
塊肥肉 你要吃 我 就來搶 我要吃 你 就來奪
^ 所以 人家都 沒有吃 我 們中國 S
嘴唇 子下面 混 到今天 現在俄 國同德 國打仗 -
那 有閑工 來管這 事呢 他 就趁這 個時候 來要我
給他 獨享這 個權利 譬 如我家 的田地 要 讓人家
_ 來耕種 來收獲 這僴田 地可算 是我的 不是呢
： 日本 要求獨 享內^ 古權利 的意思 就是同 S 1 樣
笫七條 膠州 鐵路及 德國所 有在山 東之礦 山鐵路
實業讓 與日本 -
解說 a 一 件事說 起來却 狠容易 就是把 平常與
德！： 的襪利 答 應給他 我 想列位 一 定要 說這事
一容 易去辦 如 上面所 說的事 旣是 成了德 國的權
一利 就 譲與日 本有何 不可呢 讓 與德國 也是譲
一譲 與日本 也是讓 左右都 不能到 我手裏 原是個
無關緊 要的事 列位 a 就 看錯了 日本同 德國打
仗 德 國舊有 的權利 何 必要我 給他呢 就說土
地 是我的 也 可以向 我要求 但是 現在歐 洲戰爭
幷 沒平定 德國將 來要報 日本仇 也沒 一 定 設
！ 若將來 德國要 打日本 那時德 國向我 政府道 我
的柬西 怎麽 要你去 送人呢 就 是東西 是你的
如 今押在 我手裏 a 個權就 是我的 我 送不送
主 權在我 怎 麽要你 去送呢 再說 你是站 在中間
兩面不 帮的人 怎 麽拿我 的襪利 送與 我的仇
一人呢 那時候 我又拿 什麽話 來答他 自 然又把
一 別的權 利抵給 德國了 若 是向日 本去要 日本必
一定說 你 給我的 怎樣要 問我要 德國若 問他要
他 說中國 給他的 就是他 肯退還 必定 要開上
一大 篇花賬 說某處 用了 多少錢 某處 用了多
少款 到這 時候 又是我 們倒運 慢慢 還他罷
不然 又要 把他處 的地方 抵 給與他 噯 列位
想想 可 要緊不 要緊呢
第人條 烟濰 鐵道及 龍口支 路之建 築權讓 與日本
一解說 烟濰就 是烟合 到濰縣 的鐡路 龍 口支路
一 就是 濟南府 到膠州 的鐵路 之中的 一 條小路 到龍
一口的 建築權 就是 修鐵路 的權柄 日本要 我國把
這 條鐵路 讓 給他修 列位 必定 說修鐵 路的權
柄 就 讓與他 又 有什麽 要緊呢 列位呀 又看
錯了 徜 若要把 這權 讓與他 這修路 的利益 就
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是白 白的送 與他了 a 修 路所用 的材料 又是要
用 他的了 a 還是 個小事 他就可 以借此 調查我
們 的地堙 他就可 以借此 安插他 的人民 一 旦有
事 他就 可以借 此調兵 他就 可以惜 此占了 我的一
地方 請問 利害不 利害呢
第九條 承認 福建爲 日本獨 享之勢 力範圍
解說 福建省 地 近東南 出產又 是極, 并且
j 是 個海岸 靠臺灣 也不遠 離 他日本 又很近 日
一本人 想着也 狠久了 現在 借着這 個機會 又要獨
享福建 的勢力 何以叫 做獨享 勢力呢 就 是把福
一建 全省所 有最好 的事件 只准給 他日本 不准給
一 與別人 幷 且不准 我自己 去享受 試問是 不是把
福建送 與他呢
第十條 自福 建至江 西湖南 之鐵路 建築權 讓與日
解說 又 要福建 到江西 湖南的 鐵路建 築權了 解
說見第 八條中
第十 一 條 福 建省內 之礦山 鐵道及 其他實 業應由
日本與 中國合 資舆辧
解說 礦 山鐵道 與各 檨實業 我國 雖然是 沒^
錢 去辦他 要 曉得譬 如我有 一侗沒 * 的玉器 葳
在箱 子裏面 雖然 現在沒 有用窿 後來總 有打開
箱子 去 雕琢他 的日子 那時生 出利來 自然還
是我的 若 是把他 拿出來 同他 人合着 去雕琢
請問生 出利來 還能 算全是 我的嗎 ^且 他現在
是 說合資 將 來就是 獨辦呢 還有一 層說法 我
的 東西我 辦不了 我 找人幫 我去辦 是 可以的
怎麽 人家硬 要來同 我合辦 我 不情願 人 家就要
拏力 來壓我 這又 是甚麽 道理呢
第 十二條 中國 海陸軍 須聘日 本人爲 敎練官
解說 海 軍陸軍 是 專門保 護國家 對 外國的
我就不 去打人 若是人 來打我 我 就有海 軍睦軍
抵 當人的 所以軍 事上頭 萬 不能給 人知道
恐怕 到打仗 的時候 人家 知道我 的內情 就容易
打我了 現在 軍事上 的學問 我們 雖是不 如人家
我們派 學生到 人家國 內去學 可以的 我 們請人
I 一家來 敎我們 的學生 也 可以的 若 說一定 要請那 一往來 就 說是權 不在你 還在我 們政府 伹是國
一 一國的 人來做 敎練官 豈 不是他 來我國 練兵嗎 一裏 的情形 已是 被你打 聽淸白 將 來他要 怎樣制
一 他就可 以把他 們不用 的法子 來 敎我們 我 又那我 我 怎能彀 不被他 制倒呢
一裏 曉得呢 他 就可以 借此聯 絡我們 的軍心 到 了一第 十四條 中 國學校 之敎授 外國語 言者須 敎授日
編 一後來 同 他不合 的時候 請問可 能同他 打仗麽 一 本語言
一 11 适 一件事 說破了 就 是不准 我練兵 就 是不准 我解說 這 一件事 看 看雖輕 實在是 最利害 一
一 練 兵同他 作對的 看看 可利害 不利害 個 人說話 最可以 親近人 感情的 譬如 一 個安徵
^第 十三條 中國 敎育財 政交通 各部須 聘用日 本人人 遇着 兩個素 不認得 的朋友 一個是 安徽人
爲顧問 一 一 個是 江蘇人 那安徽 人同安 徽人說 起話來 自
解說 敎育 是敎 育人民 的知識 財政 是 活動一 然對答 容易些 再同 那江蘇 人說話 自然 就難些
0 國家 的血脈 交通 是 利便我 國內的 一 切往來 那兩安 徽人口 裏的話 自然 就越說 越多了 他
P 一 譬比 一 家 的家務 請 問可能 去請敎 外人麽 就是 們 兩個人 的心裏 漸漸 就情投 意合了 那 一 個江
一家 門不幸 沒有好 主家的 必要請 敎外人 持家的 一蘇人 漸漸 的沒有 開口的 地方了 他在那 裏孤孤
一法子 也 是由我 去請敎 不問誰 人皆可 怎麽 一 一單單 也 漸漸的 就同木 頭人了 他們 三個人 若
一 定要叫 我請敎 日本呢 况 且教育 請敎你 你就可 到後 來做事 自然兩 個安徽 人就把 一 個江 蘇人壓
一 以想出 法子來 -阻着 我人民 的知識 財 政請教 你倒了 列位沒 要說我 說呆話 請看 日本要 我學堂
你又可 以想出 法子來 滯着 我國家 的血脈 交裏 一定學 他的話 並不 是叫日 本教習 多賺我
通 請敎你 你又可 以想出 法子來 斷了 我人民 的一們 幾個錢 他 是想把 日本話 漸漸 的敎我 們人民
一 個個入 了腦筋 個個 都會說 日木話 那 時往來
一 切 漸漸 的不准 我們說 中國話 漸漸的 不准我
一 們讀 中國書 渐漸 的不知 道日本 人待我 們刻毒
一 那時堂 堂正正 的中華 大國民 就變 成日本 小鬼了
一 列位呀 亡我 們的國 還 一定要 把我們 個個綑
一住 殺了麽 請大家 要仔細 想一想
"一第 十五條 漢冶萍 盛宣懷 借款之 事須辦 堙淸楚
I 解說 漢冶萍 是最好 的礦山 在淸 國時候 是政
^ 府裏 督着商 人辧的 就是 最有名 的財主 名字叫
• 盛宣懷 他 的總堙 a 開礦 的股東 商人 裏頭很
^ 不少 盛宣懷 到後來 因爲 本錢還 是不夠 就想
皿 招借 日本人 的股子 條約 要定了 被大家 股東知
一道了 大 家就說 我們國 家產業 自 然有我 們國家
一 的人出 錢去辦 怎麽 要外人 入股呢 設若 將來得
一手 a 利 錢豈不 是送到 外人家 裏去嗎 所 以大家
一 不答應 盛宣 懷也沒 有法子 . 把那 同日本 人定的
一條約 按 下不提 事 已隔了 五六年 早已 沒曾提
|一 起 現在 又要辧 理淸楚 噯 這叫 甚麽淸 楚不淸
一楚 他 想要我 們漢冶 萍礦產 就是了
一 第 十六條 凡 授給礦 山鐵道 及其工 業之特 權時須
一 詢 問日本 之意見
一解說 這礦 山鐵道 同 那些各 樣工業 乃 是我中
一國的 授給 兩個字 是把 這幾 檨東西 送 與外人
一 的意思 特權 是說這 幾樣 裏格外 重的權 利凡授
j 給礦 山鐵道 及 其工業 之特權 此 指着全 國說的
若是 要把礦 山鐵道 同各 樣工業 最重 大的植
柄 送 給外人 或 是抵押 與外人 必定 耍問他
可以 不可以 請問我 的東西 我要 抵押他 我耍
送了他 自 然是我 的自由 怎麽要 問到外 人去呢
想我 們中國 上有 大總統 國務卿 下 有衆人
一民 誰 人不是 主人翁 誰 人不能 做主呢 噯 一
甸話 說完了 他 的意思 就 是想趕 了我們 的大總
一統 要來做 天皇呢 (日 本人的 皇帝叫 天皇)
一 第 十七條 若 中國有 內亂時 須求日 本武力 之稀助
日本亦 担置中 國之維 持秩序
解說 我們國 裏有兵 自然能 保護我 們人民 我
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們國褢 有人民 自然 保着我 們大家 不內亂 怎麽
我們國 裏的事 一 定 要他來 幫助 一 定耍 他來維
持 秩序呢 譬比 我們一 族裏頭 或 是兄弟 或是
伯叔 吵起來 打起來 自 然有我 們族長 戶長
大家評 的公理 前 來調停 斷 沒有請 一 懨外人
來 治我們 家裏事 設若 遇見良 心不正 素來想
呑 我家產 的外人 那時候 我 沒吵鬧 他 也要說
我吵鬧 我 本安分 他偏 耍說我 是壊人 是亂黨
我又拗 不過他 只 好聽他 去刀殺 聽他 去槍斃
國民呀 大 家想想 道還 不是亡 國滅種 的樣兒
第 十八條 中 國煤油 特權讓 與日木
解說 中國 出煤油 的地方 是很多 現在所 以沒去
開他 一 來因爲 沒有錢 一 來因爲 大家並 不留心
在 這 裏 所以 大家不 知道！ 适裏面 的好處 請看美
孚公司 一 年要銷 去多少 一 年他 國裏應 用又多
少 眞正 是同金 山銀島 差不多 我 若把全 國的煤
油特權 讓 了與他 講問 還有我 的分兒 沒有麽
^十 九條 開放 中國全 部使日 本人自 由經商 .
這 一條 就 是第四 條放大 的影子 11 再看
第四條 就 知道這 條的 利害了
國民呀 請仔 細看看 道十九 條之中 那 一 條可
以答應 那一條 不是一 把剛刀 要 我們國 家的性
命 就 說答應 了他這 十九條 可能 保沒有 十九條
再 出來麽 就說答 應了他 可能 保沒有 第二國
照他這 個 樣來麽
~ 國民呀 他要 我們國 家的命 就是 要我們 人民的
一命 尺活了 一百年 也是死 得了 瘟症 也是死
一 了癆症 也是死 與其得 癆症死 得受菲 不 如得瘟
一 症死 得痛快
國民呀 我們現 在是得 撈病了 今 天一燒 明天
1 冷 要 去受他 多少罪 不如大 家起來 同他拚
一拚 拚勝了 我們大 家享蘿 大家過 好日子
大家的 子孫不 受人欺 若 是不勝 譬如得 一個瘟
症 也還死 得痛快
國民呀 沒看見 萵麗 國的人 縮 頭綰腦 那饞眞
可憐呢 那 就是我 們大家 的前身
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TEE CHINES?: SPEAKER
噯 事 到如今 還 有甚麽 空話說 惟有哀 告國民
同爭這 一 個死字
(四) 愛 國新聞
外 人說我 是一鬨 的民氣 五分鐘
, 的熱心 我 國人應 當注意 注意 .
A 泗水 本地華 僑自從 交涉發 生以來 大 牛都主
張儲 金救國 近來又 辧一種 愛國捐 捐款 分甲乙
兩種 等收 齊後寄 回本國 并通告 各掉華 僑仿照
辦堙 (辰)
A 北京 總統府 收支處 前 天發出 一 個通告 勸
各顧 問和諮 議官等 以及在 總統府 內領有 薪水津
貼的人 大家認 捐儲金 (畫)
Ara 川 將軍 胡景伊 前天對 屬官說 中國 的所以
弱 都是財 力和軍 器不足 的緣故 本國人 民大牛
不知 道世界 各國對 待中國 的眞相 以後如 果要中
國不. u 非得政 府和人 民上下 丁# 人民 盡納稅
當兵 的義務 政府 開誠布 公的督 率整理 纔能
自立 (生)
A 湖南 省 立甲種 農業學 堂學生 彭文超 聽得中
日交涉 解決後 憤恨的 了不得 就 在學堂 內血^
憤不欲 生四字 後來 竟投湘 水死了
嘉 禾縣紳 商學三 界的人 前 月十七 日在學 宫内開
一 國恥紀 念大會 有 一 個公立 1 初等小 學校校 長錢芝
瑞 演說 日本人 的奸險 和中 國國勢 的危急 說
到悲痛 的時候 竟把頭 向牆壁 上撞去 立 刻氣絕
在 會的人 看了這 種慘事 都放 聲大哭 後來在
他箱子 裏揀出 一 封 給他兒 子的信 叫他破 家儲金
投 軍滅仇 (心)
A 湖北 本省第 一 師 範學堂 向來注 重體育 此
次交涉 解決後 除儲金 救國外 現 在又發 起組織
軍國民 敎育會 把 養成尙 武精神 做宗旨 預備將
來報 効國家 (辰〕
自從甲 種農業 學堂倡 設勸用 國貨同 志會後 現在
中華大 學堂又 議決調 查國貨 的種類 印 成書本
四 路分送 印 刷費都 由各學 生自認 (辰)
A 安慶 儲金圑 事務所 成立後 商 界上認 儲的非
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常踴躍 政界 上除巡 按使韓 國鈎認 儲三百 元外連
各機關 認儲的 已有二 千多元 (辰)
A 徐州 長江 巡閲使 張勳通 電各省 說外 交次長
曹 汝霖在 第五號 要求上 加註日 後協商 四個字
實 在是致 命之傷 起初 總以爲 是謠言 後 來看見
外交 總長陸 徵祥通 告各省 的電報 竟有曹 次長誤
簽四 字的話 足 見曹汝 霖賣國 的確鑿 難 怪日本
人駡我 國官民 說 是亡國 的種子 眞 可可痛 一一适
種賣國 的大奸 斷不能 容他生 在世上 我 和他誓
不兩立 (辰)
A 南京 儲 金圑分 事務所 前天刷 印白話 廣告十
S 發交在 會的人 到 處分送 勸. ^儲金 救國
貧 兒院全 體學生 議定 從本月 一 日起 每 月節省
膳 費洋三 十多元 作爲救 國儲金 本院的 男女僕
役 也 認儲二 十多元 (是)
A 上海 儲 金圑總 事務所 接長沙 分事務 所來電
說三十 日開市 民大會 當場 認儲的 共 有入十
多萬元 又九 江事務 所報告 已收 到儲金 S: 千二
一百 三十三 元六角
一 中國銀 行第四 十五次 共收 儲金五 千五百 十四元
一 又交 通銀行 收銀洋 七百四 十六元 雨共 收洋六
千一 一百 六十元 連 前共收 洋六十 萬零九 千七百 1 一
十四元 銀三千 一 百九 十二兩 一 錢 一 分八釐
(五) 說社 會教育 爲救國 的急務 (羽)
敎育是 成人最 要緊的 一 件事 受了
敎育 纔 好算人 沒有 受敎育 雖
具 了人形 也 不得算 他是人 我請
普 天下要 做人的 趕緊去 受敎育
社 會敎育 爲 敎育的 一 種 敎 育是普 通名詞 要
說明社 會敎育 不能不 先把敎 育的名 詞說明 敎
育 雖然是 一 個名詞 敎和 育却是 兩件事 宗旨各
有不同 敎 的目的 在訓誨 叫人 知道做 尺的道
理 育 的目的 在養護 叫人身 體強健 大凡天
地生人 必 定有一 種事業 纔 能生存 伹 是身體
衰弱 精神不 足的人 非但不 能做事 而 且多要
短饔 所 以養護 的道理 萬 不可少 不過 話要說
回 如 果只知 道養護 不知道 訓誨對 於家庭 一槪 有人類 的地方 就 有敎育 有敎育 的地方 耱
不能 盡子弟 的道堙 對 於國家 不能覓 國民的 資有完 全的人 在家庭 則 家庭 敎育 ft 國家
任 子弟不 盡道堙 就和沒 有子弟 一 校 國民不 則有國 民敎育 在社會 則有社 會敎育 家庭敎
置責任 就和沒 有國民 一 樣 家庭沒 有子弟 家 育 是父母 對於子 女所賁 的敎育 K 任 國 民敎育
庭固然 立不牢 國家沒 有國民 國 家豈不 很危險 是國 家對於 人民所 置的義 務敎育 社 會敎育
麼 所 以只知 道養育 不知 道敎誨 這種人 就一 是社會 上個個 應當担 S 的公共 敎育 在敎 育發達
是力大 II 強 不過是 一 羣野 獸罷了 怎麽好 算社一 的國家 於各種 敎育中 獨重義 務敎育 在敎育
會 怎 麽好成 國家呢 所 以一個 人沒有 養育不 行一沒 有發達 的國家 應得把 義務敎 育和家 庭敎育
缺 了敎誨 也不行 必定要 敎和育 兩樣都 有纔行 算 個治本 的法兒 把社會 敎育算 個救急 的法兒
孟夫 子說道 安 居而沒 有敎誨 就近 於禽獸 大 本報所 以亟亟 於社會 敎育的 就是這 個緣故
槪人不 受敎誨 不知 道做人 的道理 那就所 說所社 會敎育 的目的 在轉 移風俗 改 良習慣 風俗
做的 多和禽 獸相近 西儒 也說過 人是要 敎育習 慣的關 係於^ 家 就 如空氣 的關係 於人身 人
的動物 人在 動物中 所以佔 最高等 的地位 因爲 得 了淸潔 的空氣 4: 體 一 定 很強健 精神 一 定很
有 受敎育 的能力 要是 人而不 受敎育 他的外 形爽快 國 有了良 好的風 俗習慣 國民 道德 一定
雖然和 別的動 物不同 他 的實質 就 和禽獸 一 檨 很高尙 各 種事業 一 定 很發達 還有各 種敎育
古今中 外的聖 K 都 承認敎 育是成 人最要 緊的一 也必能 順着次 序進行 所以講 究了社 會敎育 就
1 件事 可見受 了敎育 纔好算 一 個人 沒有受 能得到 這檨的 好結果 不然 只知道 國民敎 育-
敎 育以前 雖然具 了人形 也 不得算 他是人 大一 而不去 講究社 會敎育 靠着 區區幾 千百個 的學校
§一 就能 把風俗 轉過來 習慣改 過來麽 要 是不能
一 國 家會有 富強的 一 天麼 以現 在的時 勢而論
一全 國學校 斷不是 一 時 候有這 力量 可以 統統開
辦 就 算有這 力量 而 辦理上 未必盡 能完善 就
畠算盡 能完善 而 在學校 的人少 在社會 的人多
在 學校的 雖已受 了敎育 在 社會的 仍 是沒有
一一 敎育 再進 一 層說 做 學生的 在 學校的 時間少
**〖 在 社會的 時間多 學 校的教 育雖好 然 而出了
學校 進了社 會以後 未必 不會被 惡劣的 虱俗習
慣 所搖動 因 此把所 有學業 一 齊丢掉 這 就有
0 了教育 也和沒 有敎育 一 樣了
一學校 的敎育 是 人爲的 社會 的傳染 是 自然的
一 學校 的感化 力很小 社會 的融化 力很大 所以
社 會上有 好風俗 好習慣 國民 的性質 一 定就
官 ^
會跟 着善良 以善良 的國民 組 織家庭 一 定是
善良 的家庭 辦 理學校 一定 是善良 的學校 充
富官吏 一 定 是善良 的官吏 經 營事業 一 定有
一善良 的管理 所以 如果有 了善良 的國民 國裏就
一 無處不 是善良 要是沒 有善良 的國民 就 使國家
j 有很重 的刑罰 也不能 禁止人 不善良 如 此說來
國 家的各 種事業 得 有美滿 結果的 都 從國民
的 善良性 質上來 而國 民能夠 有善良 性質的 都
從社 會上有 善良的 風俗習 慣上來 敎育的 種類雖
多 他 的目的 不過要 造善良 的國民 得 美滿的
結 果罷了 如果 只知道 講敎育 而 不得善 良的國
民 豈 不是和 敎育的 宗旨相 反了麽 所以 凡是講
教育的 必 得要貫 通敎育 的目的 纔能得 美滿的
結果 若要貫 通敎育 的目的 必須 依着人 類進化
的 階級來 做敎育 的次序 人 類進化 的階級 是由
個 人而進 於家族 由家 族而進 於社會 由 社會而
進 於國家 由國 家而進 於世界 世界是 一 個大社
會 家族 和國家 都 包括在 社會裏 所以 社會敎
育 完善了 家 庭和國 民敎育 也一定 會完善
(六) 智 圓和尙 與大總 統的信 (羽)
四 誡的切 實辦法 除
一 此就沒 有救國 之策了
大總 統鈞鑒 敬肅者 昨天讀 大總統 的申令 有
誥 誡官吏 的四誡 眞好說 一 字一 個珠玉 一字 一
點血淚 大總 統救國 的苦心 於 此可見 實在佩
服 智圓 以爲第 一 第 1 一兩條 戒惰懶 戒徇情
這兩 層只須 人人有 愛國心 看到中 國的危 t 就
在眼前 人人 都知道 要把國 事辦好 自然 就不會
懶惰 不會 徇情了 然而 眞正的 愛國心 不是有
眞正 的敎靑 不能養 成出來 外國敎 育家說 一
個敎 員費了 十多年 的心力 挽 回不了 一 個 學生從
小 養成的 惡習慣 請問中 國社會 的習慣 那 一 樣
是好的 又沒 有眞正 的敎育 四百 兆人中 有幾
個是有 愛國心 而不懶 惰不徇 情的呢 這國 家事情
所以 弄得沒 有振作 氣象的 就是這 個緣故 所以
打算請 大總統 飭敎育 部用全 力提倡 辦理 幼稚園
改 良男女 師範和 小學堂 倂 改良各 教科書 使得
國 民從小 一 直 到成人 都 受過精 神敎育 到了替
國 家做事 的時候 愛國 心自然 就會生 出來了 至
於 第三第 四兩條 戒奢靡 戒嬉遊 智圓 曾聽得
i 公府最 可靠的 人說道 從 公府以 及各部 各機關
沒有不 是人多 事情少 如果 切實核 減起來 足足
可以 減去一 牛人數 決不 會不彀 辦事的 他們旣
然非 常奢靡 可 見所得 的俸金 很 是寬裕 假如
把 二十五 年以前 京官 的俸給 和 現在比 較起來
眞 有天壤 的分別 民 國當這 困 窮時候 官 俸大到
如此 實 在有些 不應該 所 以打算 請大總 統毅然
決然 實行载 員減薪 的事情 等到 國勢稍 爲進步
再增 加起來 也 還不遲 這種 舉動 決不 能說他
不 在情堙 至於嬉 遊中最 利害的 就 是嫖賭 說
起這 嫖來 北 京警界 對 於妓院 非伹不 加限制
一 而且保 護得非 常周到 無非爲 了要收 些妓捐 充
一 作 巡警^ 用罷了 智 圓以爲 如果把 官俸和 用人經
一費上 核減下 來的錢 移作巡 警費用 豈不 是很好
麽 如今 把妓捐 充警費 實在不 成政體 應得把
妓 院封禁 旣沒 有可嫖 的地方 人 自然就 不嫖了
不然 政府保 護妓院 妓女公 然做他 的生意
一 而政府 又耍禁 止做官 人不嫖 請 問做官 人不嫖
3
4
2
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話
官
那軍界 學界工 界商界 以及普 通人民 都 應該嫖
麽 人 人旣不 應該嫖 妓 院就不 能存在 而警費
也沒有 着落了 而且中 國人民 萬 不會在 妓院林
立時候 有不嫖 的程度 所 以打算 請大總 統定了
一 個決心 下令封 閉妓院 以保守 國民立 國的精
神 至 於北京 的賭徒 是 什麽人 大總統 旣然明
白 智圓也 常常聽 見説過 a 般人神 通廣大 決
不是 一 張詔書 就可 以叫他 們怕懼 所以 打算請
大 總統把 刑亂國 用重典 的意思 破 除情面 重重
的 辦他們 一 兩個 以後自 然就不 敢輕看 法令了
再智 圓還要 和大總 統說的 先哲 有句話 一 時的
人才 決沒有 不彀一 時應用 的道堙 外國人 也說中
國四百 兆人中 難道 竟沒有 濟變的 人才麽 只恐
怕賢 人在下 而沒 法可以 升上去 不肯 的在上
而 沒法可 以叫他 落下來 懇 求大總 統不必 拘定資
格 只要是 賢而有 才的人 引 薦上來 給 以實權
以 救中國 庶幾 中國前 途有些 希望了 當 a 存
亡危 急時候 智 圓不敢 避出位 的嫌疑 這 一 片血
心 求大 總統垂 而察之 智 圓謹稟
(七) 說吸 食紙烟 的毒害 丁義華
中 國自從 道光咸 豐年間 海 禁大開 就和 泰西各
一國立 約通商 因 此外洋 的貨物 漸漸運 入中國
把中 國許多 的金錢 吸 收得去 並 且還有 一 件最
可 恨的事 就是 投我們 的所好 中 國人本 來有一
種喜 新厭舊 的心堙 一經 投了他 的所好 還有不
竭力歡 迎的嗎 所以 就有鵜 片烟運 進來了 要說
鵜片 的流毒 自然是 人人都 已知道 並且 近年來
也有 最嚴厲 的法律 去 禁止他 本 來可以 盼望把
a 毒害掃 除乾淨 萬 想不到 禁鵜片 的事情 還沒
有收 到效果 反而又 跟來一 種最毒 的紙烟 這 實
^ 在是 引了老 虎跑到 家裏來 旣害國 又害家 更
害自身 照這 樣利害 的毒質 而中 國同胞 不但不
遠避他 反而 不論老 少男女 全 都吸食 實在可
慘得很 所以 今天特 地把這 紙烟 的歷史 並 一 切
的毒害 敬告 我中華 民國四 萬萬同 胞之前 做一
個 叫醒人 民的當 頭棒暍
p
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要 說紙烟 的來歷 本 來是外 國紅種 苗尺起 先吸食
的 後來 有日斯 巴尼亞 的人到 了那兒 把 烟種帶
到菲列 濱海島 後 來纔有 入把這 種子帶 到中國
這烟是 一 種有 毒的草 葉子 的顏色 是靑的 上面
有許多 的小囊 囊中 存着一 種毒水 這種 毒水名
叫 尼古典 中間有 一 種油質 呼吸 出來的 烟裏頭
含 着炭酸 亞 摩尼亞 尼古典 三樣 的質料 a
三 種毒質 全都 能害人 的身體 炭 酸能夠 叫人頭
^ 部發痛 亞 摩尼亞 能夠叫 人的嗓 子發乾 尼古典
的毒性 更利害 每 一 枚烟裏 所含着 這種的 毒質雖
不多 可是 吸的日 子久了 身體 一 定 要受毒 烟
棬這 種東西 是 用烟的 碎末子 和種種 的雜質
攙合在 一 塊做的 甚且 還有用 爛紙的 有 人問道
葉子烟 雪茄烟 紙袼烟 a 三樣 比起來 是那
一樣和 人更有 大害呢 要說害 處最大 沒 有比到
紙棬 烟再大 些的了 試想 吸紙烟 的時候 把烟內
所含 的毒質 儘數吸 在肚裏 能夠 呌嗓子 和肺發
炎 並且烟 從鼻孔 內出來 更能夠 叫身體 多得烟
的毒氣 以 致肺中 不能多 得養氣 紫血因 此也不
能變紅 身體少 了紅血 人 的體格 自然 也就不
能長得 完全了
喜歡 吃紙烟 和人的 心經也 很有害 因爲 烟力能
夠叫人 的心經 跳得快 烟 力過去 跳得 又慢了
如此 日子長 久以後 人 的心肉 一定就 會長大
從前 試驗過 如叫十 二歳的 小孩子 吃 一 枝紙烟
他 的心經 跳快到 五分之 一 烟力又 能激剌 人的覺
線 起 初人覺 得似乎 能夠長 些精力 久 而久之
覺 線被烟 毒昏迷 以致弄 成麻木 & 的靈機 也
就 漸漸的 消滅了 大槪人 的生長 全靠着 脾胃能
夠尅 化食物 但是 一經吃 了紙烟 脾 胃受毒 就
不能尅 化食物 所以常 常有人 吃 了烟就 不解饑
餓 那就是 脾胃失 了功用 的憑據 每每吃 紙烟的
人 頭部總 覺發暈 心頭總 覺發悶 並且 烟毒能
夠 損害人 的骨頭 往往有 小孩子 吃 了紙烟 他
的 骨頭就 得不到 滋養料 因 此成了 極低矮 的人.
原先 有人說 吃烟 能解人 的困頓 却不知 道烟毒
§ 一能夠 叫人覺 線麻木 好像 是解困 其 實不伹 不能一 聲明不 用吃烟 的年輕 人做工 照這 檨看來 吸食
一解困 反而叫 人更困 因爲麻 木過去 必 定要困 一紙烟 的害處 竟有這 檨利害 耗 費金錢 那還是
一 困了 又想吃 烟助力 因此愈 吃愈困 必 定弄到 一小事 殘 殺生命 實在 是確確 實實的 今 天奉告
烟毒 殺盡人 生纔休 至於消 耗金錢 一 節 若把中 中華民 國四萬 萬同胞 竭力 去了這 種毒物 保自
@ 國人一 半計算 每人 每天化 一 分銀元 一 年 必化身 保家 保國 都在這 上 果眞能 萬人丁 5
到七 萬萬元 細 想用這 一大堆 的銀子 買了 些有把 這毒 物消盡 中國 的富強 也就 不遠了 盼望
一百 害而沒 有一利 的毒物 a 不是糊 塗得又 可憐又 我親愛 同胞多 多注意
彙 可哭嗎 烟 毒害人 以 上所說 的如此 而 且還能 (八) 聖諭廣 訓演義
害我們 的土地 種烟 的田地 不 到幾年 最腴肥 交朋友 一 道 從 寬處說 凡 地球上 不論那 一 種人
一的 就能變 成瘠地 再者 一斤烟 草所佔 的地方 種 統名 曰外交 每 見皇上 的上諭 各國 的國書
話麥 子能得 十四斤 種白 米能得 十五斤 請 問種烟 就說謹 愼邦交 務 求和睦 a 樣 看起來 四海之
草是 上算嗎 已 經種烟 的地方 就 是用肥 料去培 外 • 也 是朋友 交朋 友之道 不分地 不分人
養 培養了 四十年 還不 能復元 所 以誰利 誰害不 分你我 彼 此勸導 彼 此帮助 通共的 到了文
不 說就能 明白了 現在 英美日 本等國 都有最 明裏去 就像 從前外 洋趕著 與我們 做朋友 我們
官 一
嚴 的法律 禁止販 賣紙煙 並禁 止賣給 年在十 八自以 爲大國 不把 外人放 在心裏 總以爲 外交不
歳以下 的小孩 德法瑞 典等國 凡是國 家所立 的要緊 外國如 今常說 中國虚 假無信 所以 現在辦
1 切學 堂學生 都 不准吸 食紙烟 美國 陸海軍 鐵理外 交事務 實 在不易 將來 的變動 實 在可怕
一路 以 及許多 買賣行 機器廠 各 種作坊 常常一 現在外 交家不 比從先 已 有進歩 若再 以信相
一交 咬住一 個理字 不放鬆 不 怕外國 怎麽樣 總 民麽 我 曾經看 見過許 多浮薄 的少年 以 爲共和
一不能 把一個 理字去 了不問 若實 心實意 的明明 白之後 大 家自由 不該再 受法律 的限制 守法律
白 交朋友 處 處不離 開誠實 卽所交 的十分 狡詐的 範圍了 於是 做出許 多極野 蠻荒謬 的事情 還
也可以 把他感 化過來 何^ 文明的 國度呢 若說 a 是我們 的自由 做出許 多逆情 背理侮 蔑倫常
是我 的情意 已經十 分盡到 再感化 不過來 那 的事情 還說這 是我們 的平等 咳 這 等人 還
眞是 禽獸了 我 和禽獸 要計較 甚麽呢 凡朋 友有可 算得有 共和的 資格麽 簡 直是共 和國裏 的敗類
g 了過失 就要諫 勸他們 並且 逢人皆 要勸勉 凡 社會上 的蟊賊 然而他 們又爲 着什麽 誤解到
^ 親密 的朋友 當 先是不 曾識面 後 來慢慢 纔能夠 這 樣的呢 a 都是因 爲教育 不普及 大家 沒有法
| 親密 勸導 他合羣 結 成團體 由 朋友轉 勸朋友 律 的知識 所以把 a 共 和兩字 連題 目都認 錯了
™ 彼 此相愛 愛力 一 大 那就 很好了 從前專 制時代 國家是 一 姓 的產業 天 大的事
^ (九) 說 共和國 民應該 有普通 法律的 i 都 是獨斷 獨行的 沒有 什麽叫 做法律 就 是有了
^ 我 們中國 自 從專制 改了共 和之後 大 家心上 法律 的名頭 也不過 是虚應 故事聾 子耳朶 並不
都有 一 種快樂 的神情 因爲 共和國 的國民 人人 依照他 辦事的 到了共 和時候 一 個國家 就包
都 有應享 的權利 有權 力的人 不能 藉着勢 力.^ 括在 一 部法 律裏頭 不論大 事小事 都要 依照法
欺 侮我們 和專制 時代比 較起來 眞是天 懸地隔 律去辦 就是 大總統 的命令 也 不能更 改法律
這不是 很偸快 的事麽 . 所以這 部法律 是件 神聖不 可侵犯 的東西 是件
伹是要 做共和 的國民 必定 要先明 白些共 和的眞 構造共 和國家 的原料 如同工 匠的曲 尺一般 H
| 一 理 如果 違眞理 不明白 那 還可以 算得共 和的國 一 匠離 了曲尺 就不能 造東西 國家離 了法律 也
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就不 能治國 外國 人有句 俗語道 國家 越文明
法律 越完備 a 是 一 點兒 不差的
諸君 要知道 共和 的原堙 雖然千 條萬緖 而他
的最 要緊的 兩句話 就是 (拿 人造法 拿法 治國)
入僴 字便了 因爲有 了法律 纔能 有政治 有了
政治 纔能 冇國家 所以 一 定要人 人立在 法律範
圍裏頭 事事 放在 法律範 圍之內 那麽國 家的政
一體 纔能 算得實 行共和 不然 雖 然有了 共和的
形式 却沒 有共和 的精神 雖然有 了共和 的名稱
却沒 有共和 的實在 還可 算得了 共和麽
從前帝 王時代 大 家多說 法律是 做官的 專門學
所以 有讀書 不讀律 一句話 算 是高雅 的美譚 到
了現在 時 勢不同 萬 不能再 拘泥着 a 句話了
因 爲我們 的國家 旣已從 專制變 了共和 將來國
會成 立之後 國家 的根本 是百 姓作主 國家的
權限 是百 姓作主 國家 的性質 怎麽樣 社會的
精神 怎麽樣 都是百 姓作主 做 百姓的 旣已有
了 那麽許 多權利 可以 作那麽 許多主 還 不拿國
家 最要繁 的法律 研 究研究 不 是辜賓 了 共和二
字麽 嚷廢 了共和 國民的 天職麽
法 律本來 是高深 的學問 研究 精明了 就 成了法
律專家 可是 我並不 要諸位 一 個 個荒廢 了職業
去倣法 律專家 只要 大家有 一 點普 通的法 律知識
就好 伹是這 普 通的法 律知識 從 什麽地 方研究
起呢 總得要 從普及 敎育起 要普 及敎育 該用
什麽 法兒呢 那就只 有學堂 報館演 說三個 法子了
所 以我希 望大家 年 紀輕的 能進 學堂的 趕
快 進學堂 年 紀大的 不能進 學堂的 天 天買份
報看看 或是文 言報看 不懂的 就買 一 張 白話報
看看 白話 報再看 不懂的 那就遇 到&家 演說的
時候 多 去聽幾 回演說 那普 通的法 律知識 就
可以借 此養成 共 和國民 的資格 也漸漸 的彀得
上了
(十) 論海牙 和平會
各 國近來 會議弭 兵事件 因 爲在荷 蘭國海 牙地方
會議 所以因 爲地方 就立個 名頭叫 做海牙 和平會
海牙 和平會 歐美 各強國 並日本 都遣 派使臣
會議 不料 那最軟 弱不能 自主之 高麗國 也暗地
遣使 臣入會 我 中國亦 遣使臣 與商議 這 個事體
中 國遣使 臣入會 各國並 無異說 高麗 國遣使
臣入會 荷蘭 國居然 不承認 日本 居然要 加罪於
高麗 逼迫 高麗皇 上譲位 於太子 跟着弄 出來日
韓新約 的事件 日 本加罪 於高麗 固然是 欺高麗
軟弱 却是按 照公法 牛主國 沒有外 遣使臣 的權的
例 誰說 不是呢 最 可憐高 麗皇上 倚不 曉得自
己是 受人保 護的國 沒 有主權 干 犯公法 乞憐
於各國 倒 反弄得 日韓新 約中增 大統監 的勢力
奪 去高麗 國行政 的大權 高麗國 是日本 保護的
日本就 應該加 罪於他 我國 豈不是 受各國 保護的
嗎 怎得 不爲我 國憐惜
我國政 府遣使 臣入會 的意思 豈不 說是兵 如可弭
我 國家就 可以不 得瓜分 就可以 永遠偸 安下了
(十 一 ) 迷信
耩底砲 聶死了 新媳婦 廣東人 的迷信 本來是
很 利害的 有 一 種 恶習慣 每逢女 兒出嫁 上轎的
時候 要 在轎底 裏頭放 一個砲 叫做 轎底炮 說
是驅逐 鬼怪的 近 來有一 家人家 嫁女兒 家裏頭
的人 借了 一支鎗 照例在 轜底裏 放一響 那知
道 a 管鎗 是從前 防盜賊 配好 鎗子的 借用的
時候 鎗主 人沒有 告訴他 借鎗 的也沒 有細看
當時轟 的一聲 新人 的脚上 就受 了重傷 在花
轜裏 大聲叫 喊起來 大 家因爲 是俗例 一 個人不
能 坐兩回 花轎的 就 也不扶 他出來 一 直 拿他擡
到男家 不料 傷勢十 分沉重 趕緊 請醫生 七手
八脚 鬧了 一 夜 明 天起來 就 一 命 嗚呼了
打 菩薩的 大風潮 山東 萊陽有 一 個大廟 地基
冇三百 畝開闊 眞 是非常 之大了 廟裏頭 泥塑的
菩 薩不少 學界中 入以爲 a 麼大 的地方 不辦正
經事 實 在可惜 就要 拿他改 辧學堂 大 家打定
主意 同 了多人 去 拿菩薩 打得乾 乾淨淨 拿和
尙也趕 了出去 正 要辦起 學堂來 不料鄕 民都是
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迷 信慣的 又因 爲廟是 十八村 公有的 就 聚了二
千多人 到廟裏 去吵鬧 後來由 知事到 場彈壓
纔漸 漸散去 不然 一定 要鬧出 大事來
和尙拿 廟產補 助學堂 長沙是 很開通 的地方
近 來城隍 廟裏頭 長慶遐 齢會中 有幾個 人遞了 一
個呈文 給 都督道 情願把 該會所 有的公 產一槪
捐到羣 治法政 學堂去 作爲敎 育經費 譚 都督批
道 湘省 的百姓 向來 很迷信 往 往有人 買了產
業 助至 在廟裏 說是 積了德 可以長 生不老
耗 費金錢 實是無 益的事 現在文 明進化 民生
主義 最要 緊應該 趕繁提 倡敎育 該會破 除迷信
肯拿 廟產補 助公益 實在難 得云云
(士 一) 智囊
蜜蜂 送信的 好法兒 有 一 個英國 人近來 發明叫
蜜 烽送信 的法子 先 在蜜烽 的窩上 插了 顏色的
旗子 叫蜜蜂 認熟了 慢慢 兒拿旗 移到旁 的地方
去試驗 因爲 蜜蜂最 愛戀的 是蜂王 蜂王 在什麽
地方 他們就 走到什 麽地方 後來 敎成了 二十個
蜜蜂 居然能 夠傳遞 信件了 碰着 有軍事 上要緊
的事情 就 先用照 相拿字 縮小了 印在極 輕極小
的紙上 縛 在蜜蜂 的腰裏 放 他飛去 雖 然幾十
里 的地方 也 能傳達 幷且日 光裏頭 人 家看不
見 卽使 看見了 亦 不在意 所以 不會泄 漏的了
耗子要 沒命了 德國 新發明 一 種 用電氣 殺耗子
的器具 大 約用電 一 百一 一 十度到 1 一百 1 1 十度 耗
子一到 籠子裏 觸 着電氣 就 要死的 等 到耗子
死了 有個 電燈就 會發光 給人 家知道 耗子已
經死了 眞是巧 妙得很 世界上 的器具 愈出愈
奇了
眞是道 不拾遣 美國有 一 個小 叫化子 名字叫
姜格爾 蓬 頭赤脚 穿 的衣服 都是破 填不堪
1 天到晚 在巴黎 街上走 來走去 尋食吃 那知
道走了 一 天 還是兩 手空空 忽然 無意中 拾到
1 百二 十磅的 免換券 這個小 叫化子 竟 自己不
要 把這個 兌換券 送給 警察署 咳 中 國人只
知 道鑽在 錢眼裏 比不 上外國 一 個 叫化子 怎麽
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(十三 ) 耶 穌聖誕 節感言
麥倫 書院學 生江澂 斧來稿
大凡聖 賢豪傑 必定和 世界上 有極大 的關係 從
前唐朝 的韓文 公死了 宋朝的 蘇東坡 在 潮州地
方 的廟裏 替 他做了 一 篇碑文 碑 上有兩 句話道
其生 也有自 來 其逝也 有所爲 這就是 說他生
不 是白生 死不 是白死 必處處 與世界 有關係
所 以他旣 死之後 世界 上的人 凡 遇到他 的生日
或死日 必得有 一 番舉動 一 來是紀 念英雄 是
感 謝古人 的意思 一 一 來是激 發後人 使大家 多模倣
古人 做些轟 轟烈烈 的事業 揚名 於萬古 所以
雖是 一 侗 紀念節 却有這 兩 曆用意 a 紀 念兩字
看來很 是新奇 大家 都以爲 外國來 的風俗 其
實不然 因爲 中國原 來就有 紀念節 有如 孔子的
生日 文廟裏 的春祭 和秋祭 全國 的官吏 都要
到 文廟裏 去致祭 各學校 也放假 一 天表示 景仰的
意思 又如周 時候 楚國有 個屈原 因爲當
時的國 王無道 聽 信了小 人之言 屈原屢 次進諫
國 王不聽 反 把他放 逐出去 他 就氣憤 的了不
得 投汨羅 江而死 後人知 道他忠 心耿耿 死的
可憐 所以 每逢他 自盡的 一 天 都 搖了船 到河
中 去祭他 現 在端午 日的龍 船和粽 子就是 這件事
的遺意 其餘 佛敎道 敎回敎 各宗敎 也都 有紀念
日 祇因爲 中國的 宗敎向 來不統 一 所以 每逢到
有什麽 紀念日 多不 覺得十 分熱鬧
(十四 ) 中國 的命^
日 本中央 公報道 中國 的滅. U 是已定 的運命
斷斷 不必再 研究了 不 過滅亡 的遲速 要看歐
洲的形 勢如何 再定親 現 在歐洲 有摩洛 哥的事
有意大 利和土 耳其戰 爭的事 有巴 爾幹半 島的事
各國 因爲有 切己的 事牽涉 忙 碌得很 還沒有
閬功夫 惝然這 等問 題解決 就是 中國性 命危險
的時候 下手 的法兒 分第 一 期 第二期 那是一
定的 第一期 就 是俄國 取蒙古 英國 取西葳
德國 奪山東 法國 得雲南 到 第二期 就 是中原
^ 一 分割的 日子了 說到 a 兒 中 國眞可 憐云云
(十五 ) 交通
黃河 裏可以 行輪了 湖 北一位 姓張的 名字叫
潤暄 於機 器學極 有經驗 自已發 明製造 的東西
編一 也不少 近 來他因 爲黃河 裏頭沒 有輪船 行旅諸
多不便 打聽 本地人 據說黃 河的浪 頭很急 並
且泥 沙很多 可以膠 住輪齒 所以不 能行輪 就
0 一 想出 一 個法子 在 輸盤外 面加上 一 侗 護輪機 製
成了 近 來已試 驗幾回 極 爲平穩 看的 人都暍
采 張君就 要在黃 河沿岸 創設輪 船公司 請勸
業道 批准就 開辦了
(十六 ) 聖諭廣 訓演義
1 夫多妻 自古 以來的 老乇病 一 時也難 全行攻
變 更 有最壞 的風俗 男子 們任意 淫蕩妓 女優童
放 縱情慾 世 上的人 毫 不以此 爲希奇 卽遇
道 德老先 生責備 不過 說是胡 鬧而己 偷 若是女
子如此 就算是 了不得 只許男 子不潔 不准女
子不貞 我們男 女不同 是人麽 這 種鱧那 裏說得
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去 我中 國二萬 萬男子 若 都不潔 完全 的人自
然缺少 世間沒 有完人 國家如 何能立 奉勸著
力 改變這 個 壞風俗 夫婦 一 偸 看爲第 一 要繁
夫 婦和而 家道成 生的 孩子自 然純良 若 要好子
孫 必須以 身作一 個榜檨 胎敎並 家庭敎 最是
要緊 怎麼爲 胎敎呢 就是婦 人懷孕 的時候 目
不 看惡色 耳不 聽恶聲 口不 吃惡味 不 可往不
潔淨的 地方去 不 談非鱧 的事情 恭 恭敬敬 坐
立俱 要端正 舉止必 須大方 處世更 當和平 心
心 念念總 在道理 上思想 生 的孩子 必定好 這個
就 是胎敎 論到 家庭敎 乃是父 母以身 作模範
俟後兒 女日長 一 日 事 事都要 跟大人 學見識 父
母 愛說虚 假的話 兒女 必不能 夠誠實 父 母愛嬉
笑 兒女必 定無恥 父母 太吝嗇 兒女必 定貪財
父母 愛安靜 兒女必 定懶惰 父母不 忠不孝
兒女 必定大 奸大恶 a 是有形 的家敎 至 那無形
的家敎 更是 要緊了 比方說 孩 子動氣 爹娘
不 管束他 偏 要說這 個孩子 有出息 孩 子撒謊
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偏說孩 子伶俐 孩子愛 小便宜 他說孩 子顧家
孩 子貪玩 不睡覺 他說 快睡罷 麻 虎子妖 精來吃
你來了 凡 給孩子 一 檨物件 孩 子不要 他說快
快拿 起來罷 你看 你的兄 弟他們 來搶你 的來了
將 來習慣 成自然 日後 他還能 愛羣麽
(十七 ) 論中國 亟宜普 設手工 女學堂
中國人 口四萬 萬有餘 大率 男子佔 一 牛 女子也
佔 一 半 但 是女人 都要倚 靠男人 不能夠 自己謀
生活 所 以論世 的嘗把 女人比 做贅疣 a 句話叫
我們 女界同 胞聽見 必定 要生氣 然要論 到實際
處 a 話也 不爲過 怎 麽說呢 人 生在世 不比
那頑品 的器皿 一 般 器皿若 是無用 不用 他也罷
了 縱然沒 有益處 却也沒 有損害 論到人 却
不是道 樣 飮 食衣服 是人 之大欲 一 日不吃
必定要 受飢餓 終年不 做衣服 必定要 受寒冷
吃 的穿的 自 己不能 夠預備 必定 吃的也 要倚靠
人 穿 的也要 倚靠入 男子日 日辛苦 掙 下來的
戦 沒 有許多 女子安 然享受 就要耗 去大半
你 想女子 們不能 夠自己 謀生活 豈不損 害男子
嗎 * 且人 的壽數 能 有幾何 人從生 下以後
到了 七八歳 十餘歳 的時候 年輕不 能謀生 也不
消說 及到了 二十歳 的時候 正是身 體壯健 可
以有作 爲的了 這 時候身 到他方 或 求學問 或
做買賣 或 學手工 都是 一 生一 世吃着 不盡的
伹往往 又被家 眷牽挂 寸 歩難行 由此把 時光都
虛度了 把 志氣都 消磨了 到底 一 事無成 貧窮
到死 可 見女界 不能自 謀生活 男界 一 定 要受害
偷若 不改變 我們人 丁雖多 都 是沒有 生氣的
人 現在遇 着了民 族競爭 的時代 怎麽樣 自己討
生活呢
(十八 ) 俄 皇大彼 得遣訓
亞歐兩 洲交界 的地方 有一個 項大頂 強的國 名
叫 俄羅斯 二三百 年以前 也同 現在中 國一樣
自從大 彼得做 了皇上 一 切政事 漸漸 的變改
到 了現在 居 然是地 球上的 雄國了 這 大彼得
自 幼兒常 受母姐 的欺置 軍 身逃往 脫六伊 薩地方
^ \ 那臣 子百姓 就都 歸附他 直到登 基以後 國 一 不 可懈怠
一事 大定 大彼得 又單身 到英國 學 習工藝 所有 第二條 說俄 國是要 到各國 聘請 有智勇 的將士
英國的 製造各 檨東西 的廒子 他都 到裏頭 細心 以及有 各種學 問的人 好 叫他們 敎俄國 的百姓
察看 後來學 成回國 把向 來俄國 的壞政 全都 漸 漸的聰 明起來 若 是別國 的百姓 有 享受利
提改 變好了 又 遷都到 波羅的 海地方 那地 方離歐 益 的地方 我們俄 國百姓 也要 照着樣 讓他
洲有 名各國 都 很相近 凡 歐洲出 一新法 大彼一 們享受 伹是不 可叫噜 們俄國 失了平 日尊大
得 沒有不 明白的 也沒 有不倣 着做的 因此 俄國一 的體面
彙 一天大 似一天 連歐 洲各國 也都很 怕他了 你看一 第三條 說 以後歐 洲各國 如有各 種關繫 的事情
a 俄 國內治 的法子 還不算 精明麽 伹是 大彼得 我 們俄國 是要 去干預 他們的 比如日 耳曼國
一在日 那妬忌 的心思 也 眞正令 人可怕 他的外 便 是現在 的德國 算是我 們俄國 的緊隣 那利
«g 交手段 連歐 洲各國 都比 他不過 他臨 終的時 害相關 的地方 格 外的多 所以 凡碰着 日耳曼
一候 把 a 些個 法子 都傳 給子孫 那 子孫就 一樣一 的事情 我 們俄國 是 斷不可 守局外 的老例
1 樣的 照着 做起來 到如 今可就 要害着 嗒們中 一 坐視 不管的
一國了 a 法子 上的話 說起來 也不過 十五條 一 第四條 說俄國 的南邊 有一個 波蘭國 必須要
官那天 下大勢 可都包 在裏頭 我且一 一 的說給 你一 先煽動 他們內 亂起來 那煽亂 的法子 或是用
們聽聽 就知道 a 俄國可 不是好 惹的了 一 金銀 買 通波蘭 國大臣 的歡心 或是 用奇計
第一條 說 我俄國 的百姓 雖是平 常日子 都要一 折服 他國內 的議院 要叫那 一 班 附和我 們的人
一 跟在 軍營裏 一 樣 若是當 兵的人 是要格 外的一 民 漸 漸的升 做大官 還 要把我 們那墨 斯科的
一 班名士 調 往波蘭 預備 保護那 一 班 附我們
的人民 偷然歐 洲各國 看見 我們這 樣舉動
要 來干預 可分 些地方 給他們 慢慢的 趁着機
會 再 想別的 滅波蘭 的法子
第五條 說我 們俄國 的緊隣 有個 瑞典國 是要
想些 個法子 弄 得他漸 漸的弱 小下來 瑞典的
官民偷 然氣了 不免 要舆師 動衆的 來 打我們
俄國 到 那時候 我 們俄國 就師出 有名了
等到瑞 典國滅 t 以後 我 們俄國 就要 預備跟
丹瑪國 打仗了 總之 a 時候 還 說不到 a 甸話
首先 要把這 瑞典丹 瑪兩國 自己爭 鬧起來 我
俄國就 可從中 舉事了
第六條 說我 們俄國 的親王 要 娶王妃 是要娶
德國 的公主 因爲這 德國 與我 們俄國 極有關
係的 能夠連 成親戚 那交 情自然 就厚了 這
德國就 是我的 黨與了 一 旦各國 跟我們 做起對
來 我們就 是輿兵 也有 個帮助 的國了
第七條 說英國 是現在 的強國 他們的 買賣人
^ 是常 跟我們 往來的 他國裏 的好處 自 然會漸
漸傳染 過來的 我 們是要 常跟英 國通商 結個
盟好 把我 們俄國 所 產的樹 木材料 賣給英
國 換 他的金 器回來 再 吩咐我 們俄國 做買
賣的 一 班人 同 那船上 的水手 跟英國 的買賣
人 同 水手們 聯 絡起來 照這 麼樣做 我們
俄 M 在海 上行船 一 切 的事情 可就都 6 便宜了
第 A 條 說我 們俄國 總要拓 開土地 多得 一 塊
地 就多一 分好處 必須 要打這 波 羅的海 擴
充起來 先推 廣北方 的土地 然 後再呑 倂那江
海以南 一 帶 的地方
第九條 說我 們俄國 是要 佔據那 土耳其 的都城
孔士但 丁地方 跟靠 着他近 的各地 那 些地方
惝然爲 我所得 後來我 們俄國 就可在 那塊建
都了 所以後 來若同 土耳其 波蘭 兩 國打仗
總 要拚命 死打的 如果再 能在黑 海那塊 屯 一
大 股海軍 漸漸 掌了波 蘭的海 的權利 就可以
稱霸 一時了 再 能夠把 那波斯 的國勢 漸漸弄
5
5
2
0 一
0
話
官
弱了 我 們佔他 的海灣 慢慢的 再想法 得那
印度 印度 是地球 上最^ 足 的地方 我 們要是
能夠得 了印度 那收 殷他們 的事情 比 英國還
容易 好些咧
第十條 說 我們得 要跟奧 國訂盟 伹是要 十分謹
慎的 儻然得 了機會 能夠籠 絡德國 那交情
就 只好做 外面的 假親熟 背 後裏調 唆鄰國 跟
德 國結仇 若是 遇着打 戰的事 一 定要 讓德國
來求我 們幫助 我 們那可 就自立 於不敗 之地了
再漸 漸的施 展出屈 服奧國 的烕權
第 十一條 說是 要先拿 那平常 的利益 去 聯絡奧
國 漸漸的 和他說 要 幫着我 們俄國 拒絕土
耳 其的人 一面再 拿些歐 洲以外 的土地 誰騸
七耳其 叫 他拿孔 士但丁 的地方 讓 給我們
或者幫 着土耳 其的人 跟那歐 洲的大 國打仗
如 若不能 務必要 揀那日 後項容 易恢復 的土地
讓給 土耳其 那 土耳其 自然 就服從 我們了
第 十二條 說是 要好好 的安撫 匈牙利 土耳其
^ 以及 南波蘭 各敎 的門徒 並要 好好的 安撫我
們俄 國的希 臘敎徒 叫這 些個人 時常 在你們
身邊 你 們常要 在各教 徒裏頭 替他們 擔着各
樣 的事情 便在宗 敎裏頭 立 一 個大俄 國政治
樞紐 還要 分出些 門第來 叫他 們漸漸 的歸我
管束 並還要 用着斯 阿委尼 克敎徒 叫 他暗暗
的入歐 洲各國 替我們 探聽各 種事情
第 十三條 說我 們俄國 須興 師動衆 伐瑞典
打波斯 呑滅 土耳其 倂波蘭 再以水 路陸路
兩 枝大軍 把守波 羅的海 慢 慢的養 息兵力
等着 機會進 兵歐洲 一面 勸說奧 法兩國 告
訴他 平分地 球各國 的法子 兩國 要是聽 我的話
就要激 他用兵 又 要漸漸 養成他 的驕傲 等他
們滅 了別國 然後 趁他兵 力疲困 的時候 我們
翻了臉 就把他 們兩國 一 詖而滅 是 不可遲
疑的 ，
第 十四條 說奥 法兩國 若 是不聽 我的話 就要
另外想 個妙計 總歸是 逶兩國 各 自離開 或
者 能夠讓 他兩國 相 爭起來 那 力量就 漸漸的
不足了 我 們趁這 時候 點 起大兵 分 水陸兩
道 睦兵是 要望德 國進發 水師又 得要分 作二一
隊 一 隊望亞 東海發 一 隊望 亞香笈 兒港發 一
搭載些 亞細亞 的土人 再 用黑海 跟波 蘭的海
兵船 一 路保護 船打 地中海 出 大西洋 那一
法國 也不及 防備了 照這 麼樣 做起來 沒有不 _
如意 的事了 儻然這 兩大國 爲 我所取 那 歐一：
洲各國 也 不必十 分用兵 自然能 夠把他 們壓一
住的 一;
第 十五條 說以上 所說的 必 須要按 着曆次 去做一
總之 我們俄 國主意 不外 呑倂全 球四字 你們一
以後 子孫是 一定要 遵守我 的話的 一
列位 你看 這十五 條遣訓 就是諸 葛亮的 錦囊一
計 也不過 如此罷 後來這 大彼得 的子孫 違一
他 的遺命 所以沒 有一代 不想呑 倂全球 前一
幾十年 俄人因 爲敎務 上事情 有意與 土耳其
爲難 兩邊調 停不下 動 起大兵 俄人要 遵第一
九 條遺訓 敗了土 好 張起黑 海水師 的權力
以 便欺置 全歐 幸 虧此時 各 國却知 道他不
存好心 所以動 起公憤 大家伙 幫着土 耳其把
俄 國的兵 打敗了 好幾陣 俄 人無奈 只 得勉強
定 了和約 從 此以後 變 了主意 又打 算收拾
1? 們 亞洲各 國來了
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