61.

SUPERSTITION
BAØN VEÀ MEÂ TÍN

OUTLINE
1. What is Superstition?
2. The evil of Superstition.
3. Knowledge the cure for Superstition.

Belief which has no basis1 in reason, is superstition. Superstition is the daughter of

Ignorance and Fear. The word literally means "standing still at" a thing in fear or awe.
In religion, superstition means irrational2 fear of the mysterious, and reverence for
objects which are not proper objects of worship. Ignorant savages have no scientific
knowledge of what we call the forces of Nature; they think the sun and the moon, fire
and wind and water, are governed by supernatural3 beings, who sometimes seem kind,
but more often terrible and cruel. These they fear and worship and try to propitiate with
offering and sacrifices and senseless rites. And their imagination peoples5 the universe
with imaginary beings-demons, ghosts and fairies. As knowledge grows, superstition
dies; and to-day we laugh at such beliefs and fears, as at the follies of childhood. But
superstition dies slowly; and even in civilized countries to day, silly bits of superstition
still linger6. You still find people who think the number thirteen unlucky, who will not
walk under a ladder, who feel troubled if they upset the salt or see the new moon
through glass, and who do mot like starting a journey on a Friday gods
In the Middle Ages in Europe, the belief in witchcraft8 led to the persecution9 of poor
old women, who were suspected of having sold their souls to the devil. The Spanish
Inquisition10 tortured and burnt thousands of good people, at the bidding of superstition.
And, though such horrors are no longer possible in civilized countries, superstition still
produces narrowmindedness, bigotry and needless mental suffering.
Superstition is a thing of darkness : it cannot stand11 the light. It is the child of
ignorance, and hates and flees from the face of knowledge. As knowledge increases,
superstition decreases. Science, which has discovered the real nature of the forces of
nature, has banished12 all the old bogies13 of superstition demons, ghosts and goblins14,
and all the creations of fear and ignorace which once made men afraid. And as our
knowledge grows and our wisdom ripens, we shall less and less believe without a sound
reason for belief until all superstition vanishes15 as a bad dream when we awake.
Meâ tín chính laø nieàm tin khoâng coù cô sôû, laø con gaùi cuûa söï ngu doát vaø loøng sôï haõi. Nghóa
saùt cuûa töø naøy "ñöùng yeân ôû" moät vaät vì sôï hoaëc neå. Theo toân giaùo, meâ tín coù nghóa laø sôï
haõi moät ñieàu huyeàn bí moät caùch voâ lyù, vaø toân thôø moät vaät theå khoâng ñaùng ñeå toân thôø. Loaøi
ngoaøi nguyeân thuûy ngu doát khoâng coù kieán thöùc khoa hoïc veà caùi chuùng ta goïi laø söùc maïnh
cuûa thieân nhieân. Hoï cöù nghó raèng maët trôøi vôùi maët traêng, löûa vôùi gioù vaø nöôùc, ñeàu ñöôïc
thoáng trò, bôûi nhöõng ñaáng sieâu nhieân maø ñoâi luùc toû ra raát toát laønh nhöng thöông thì ñoäc
aùc vaø hung baïo. Con ngöôøi sôï haõi vaø toân thôø nhöõng ñaáng naøy mong laøm hoï bôùt giaän baèng
söï cuùng teá, vaät hy sinh vaø leã nghi khoâng hôïp lyù. Vaø hoï töôûng töôïng ra moät theá giôùi ñaày
nhöõng vaät theå töôïng ma, quyû, vaø thaàn tieân. Khi kieán thöùc phaùt trieån, meâ tín töï taøn luïi. Vaø
ngaøy nay, chuùng ta cöôøi nhaïo nhöõng ñöùc tin vaø loøng sôï haõi nhö theá gioáng nhö söï ngu doát
ôû tuoåi thô. Tuy nhieân, meâ tín daàn daàn seõ maát ñi. Thaäm chí ôû caùc nöôùc vaên minh ngaøy nay,
nhöõng maãu chuyeän meâ tín buoàn cöôøi vaãn coøn toàn taïi. Baïn vaãn coøn thaáy nhieàu ngöôøi tin
raèng con soá 13 laø con soá xui. Raèng nhieàu ngöôøi khoâng ñi döôùi caùi thang. Raèng coù ngöôøi
tin vaøo söï raéc roái neáu hoï laøm ñoå muoái hay nhìn maët traêng leân qua laøn kính. Vaø thaäm chí
coù ngöôøi khoâng thích khôûi haønh vaøo ngaøy thöù saùu.
ÔÛ AÂu Chaâu, vaøo thôøi Trung Coå chính loøng tin vaøo ma thuaät ñöa ñeán caûnh saùt haïi nhöõng
phuï laõo ñaùng thöông bò haøm oan raèng ñaõ baùn linh hoàn cho quyõ döû. Cuoäc ñieàu tra cuûa
ngöôøi Taây Ban Nha ñaõ tra khaûo vaø thieâu soáng haøng ngaøn ngöôøi toát vì söï muø quaùng cuûa
meâ tín dò ñoan. Vaø maëc daàu nhöõng caûnh haõi huøng nhö vaäy khoâng coøn xaûy ra ôû caùc nöôùc
vaên minh, meâ tín vaãn saûn sinh ra nhöõng tö töôûng heïp hoøi, nieàm tin muø quaùng vaø noãi ñau
tinh thaàn vôù vaån khoâng ñaâu.
Meâ tín laø boùng ñeân taêm toái, khoâng theå chòu ñöôïc aùnh saùng. Ñoù laø moät ñöùa tre ngu doát,
gheùt boû vaø troán chaïy tri thöùc. Khi tri thöùc phaùt trieån meâ tín seõ taøn luïi. Khoa hoïc ñaõ khaùm
phaù ra baûn chaát thaät cuûa söùc maïnh thieân nhieân, ñaõ ñaùnh ñoå taát caû nhöõng caâu chuyeän coå
cuûa meâ tín : quæ, ma, vaø aùc quæ cuøng vôùi caùc moái sôï haixm meâ muoä laøm con ngöôøi sôï. Vaø
khi kieán thöùc chuùng ta lôùn maïnh vaø trí khoân cuûa chuùng ta ñaõ chín muøi, chuùng ta seõ caøng ít
tin hôn vaøo nhöõng ñieàu khoâng coù nguyeân nhaân cuï theå. Cho ñeán khi toaøn boä meâ tín chaám
döùt nhö moät giaác moäng taøn khi ñoù chuùng ta môùi coøn thöùc.
TÖØ MÔÙI :
1. basis /'beisis/ (n) : caên cöù -(n, pl) bases
2. irrational /i'r%~6nl/ (adj) : baát hôïp lyù, baát minh ñaïo lyù
3. supernatural /su:p6'n%t~ral/ (adj) : sieâu nhieân
4. to propitiate /pr6'pi~iet/ (v) : caàu xin, laøm... bôùt giaän, laøm hoøa
5. to people /'pi:p(6)l/ (v) : taïo ra... ñeå soáng trong
6. to linger /'li796(r)/ (v) : toàn taïi lai rai, löu laïi
7. to appease /6'pi:z/ (v) : laøm dòu
8. witchcraft /wit~kr%t/ (n) : ma thuaät, thuaät phuø thuûy
9. persecution /,p3:si'kju:~n/ (n) : söï khuûng boá, haønh haï
10. inquisition /inkwi'zi~n/ (n) : cuoäc ñieàu tra
11. to stand /st%nd/ (v) : chòu ñöïng; ñöùng tröôùc
12. to banish /'b%ni~/ (n) : khai tröø, truïc xuaát
13. bogy, bogie (bogey) /'b6$9i/ (n) : oâng ba bò
14. goblin /'94blin/ (n) : aùc quyû, ma quyû
15. to vanish /'v%ni~/ (v) : bieán maát, tieâu ñi maát
 63. WHY WE ARE TAXED
TAÏI SAO CHUÙNG TA NAÏP THUEÁ

OUTLINE
1. Objections1 to taxes.
2. The reasons of taxation.
3. Each must bear his share of public expense.
Nobody likes paying taxes. Even those who know that taxation is necessary and just, do
not welcome the taxcollector as a bosom friend2. It is not pleasant to see part of your
monthly income taken away from you in incometax3; and the zamindar feels aggrieved4
that so much of his rents, or the profits of his labour, is carried off by government
officials. Ignorant people think this is an injustice and make a grievance5 of it; so it is
just as well that we should know why we are taxed, so that we can see the fairness6 of
the system.
Every country must have a government of some sort, or life would be impossible. The
primary duties of a government are to protect the life and property of the citizens, to
maintain law and order and settle disputes between citizens in a just and orderly way
through the law-courts, to defend the country from foreign foes, and to maintain the
roads and highways. Besides this, many governments maintain and direct education,
provide hospitals for the sick7, and attend to sanitation8. All these great public duties
need money : an army and navy have to be kept up, the police force and the judges have
to be paid, schools have to be provided and teachers supported, expert health-officers
and sanitary engineers have to be employed. Now where is all the money need for these
public services to come from? That question is answered by another, For whose benefit
are all these services maintained? The answer is, for the publics It is the people as a
whole, rich and poor, that benefit by security of life and property, by the sound9
administration of justice,by the maintenance of roads, by the public hospitals, public
schools, and good sanitation. Therefore it is only right that the public, the individual
citizens of the country, should contribute the money needed; for the money they give
comes back to them in the shape of these public benefits which all enjoy.
So long, therfore, as we have a good and efficient government, so long as our money is
being used in the right way, and so long as the burden of taxation is distributed10 fairly,
as different classes can bear it, we have no right to grumble at having to pay our share
of the taxes.
Khoâng ai thích ñoùng thueá. Cho duø ngöôøi ta bieát raèng ñoùng thueá laø ñieàu caàn thieát vaø coâng
baèng. Ñöøng ñoùn chaøo ngöôøi thu thueá nhö moät ngöôøi baïn taâm phuùc. Thaät chaúng vui tí naøo
khi nhìn thaáy moät phaàn löông haøng thaùng cuûa baïn phaûi ñoùng thueá lôïi töùc. Vaø ngöôøi ñòa
chuû raát ñau khoå vì tieàn thueá, hay tieàn laõi cuûa anh ta bò cuoái troâi. Ngöôøi ngu doát cho raèng
ñaây laø söï baát coâng vaø buoàn phieàn vì noù. Vì vaäy chuùng ta caàn bieát roõ lyù do phaûi ñoùng thueá
ñeå thaáy ñöôïc söï coâng baèng cuûa nhaø nöôùc.
Moãi nöôùc ñeàu phaûi coù moät chính phuû cai quaûn neáu khoâng cuoäc soáng khoâng theå coù ñöôïc.
Nhieäm vuï cô baûn cuûa chính phuû laø phaûi baûo veä ñôøi soáng cuøng cuûa caûi cuûa coâng daân, phaûi
oån ñònh luaät phaùp vaø traät töï xaõ hoäi, phaûi giaûi quyeát caùc cuoäc tranh chaáp cuûa caùc coâng
daân cho coâng baèng vaø ñuùng ñaén thoâng qua caùc toøa aùn phaùp luaät ; phaûi baûo veä ñaát nöôùc
choáng keû thuø beân ngoaøi, ñoàng thôøi phaûi giöõ gìn ñöôøng phoá vaø xa loä. Beân caïnh ñoù, nhieàu
chính phuû oån ñònh vaø laõnh ñaïo neàn giaùo duïc, xaây döïng beänh vieän cho ngöôøi oám vaø quan
taâm ñeán veä sinh. Taát caû nhöõng traùch nhieäm coâng lôùn lao naøy caàn tieàn : quaân ñoäi vaø haûi
quan phaûi ñöôïc traû löông ; löïc löôïng caûnh saùt vaø caùc quan toøa phaûi ñöôïc phaùt löông,
tröôøng hoïc phaûi ñöôïc trang bò vaø giaùo vieân phaûi ñöôïc boài döôõng, caùc chuyeân gia y teá vaø
caùc kyõ sö veä sinh phaûi ñöôïc traû coâng. Ngaøy nay taát caû soá tieàn daønh cho caùc dòch vuï coâng
coäng naøy ñeán töø ñaâu ? Caâu hoûi ñoù ñöôïc giaûi ñaùp baèng caùch khaùc.
Nhöng dòch vuï naøy giöõ lôïi ích cho ai ? Caâu traû lôøi cho quaàn chuùng, cho toaøn theå moïi
ngöôøi ; ngöôøi giaøu cuõng nhö ngöôøi ngheøo. Raèng ñaây laø lôïi ích cho söï an toaøn cuûa cuoäc
soáng vaø taøi saûn, cho söï vaän haønh chu toaøn cuûa coâng lyù, cho söï oån ñònh ñöôøng phoá, cho
caùc beänh vieän tröôøng hoïc coâng vaø cho tình traïng veä sinh ñöôïc toát. Do ñoù, chæ coù coâng
baèng khi quaàn chuùng, moãi coâng daân phaûi ñoùng goùp moùn tieàn caàn thieát, vì moùn tieàn naøy
trôû laïi ñem laïi lôïi ích cho moïi ngöôøi cuøng höôûng.
Do ñoù, chuùng ta coù ñöôïc moät chính phuû toát, coù naêng löïc caøng laâu daøi, moùn tieàn chuùng ta
söû duïng ñuùng choã caøng beàn laâu, vaø gaùnh naëng thueá ñöôïc phaân ñeàu vì moïi taàng lôùp ñeàu
chung söùc. Chuùng ta khoâng coù quyeàn than thôû phaûi ñoùng thueá.
TÖØ MÔÙI :
1. objection /6b'd2ek~(6)n/ (n) : söï phaûn ñoái, choáng ñoái
2. bosom friend /'buz(6)m frend/ (n) : ngöôøi baïn taâm phuùc
3. incometax /'1nk^mt%s/ (n) : thueá lôïi töùc
4. aggrieved /6'9ri:vd/ (adj) : Ex. to feel aggrieved : caûm thaáy ñau khoå
5. grievance /'9ri:v(6)ns/ (n) : söï buoàn loøng - to make a grievance of : laøm buoàn loøng vì...
6. fairness /'fe6n6s/ (n) : söï coâng baèng
7. the sick /sik/ (n) : nhöõng ngöôøi oám ñau
8. sanitation /s%ni'tei~(6)n/ (n) : söï veä sinh - sanitary
9. sound /s6$nd/ (adj) : kieän toaøn, chu ñaùo
10. to distribute /di'stribju:t/ (v) : phaân phoái, phaân phaùt
 64. MODES OF TRAVELLING
NHÖÕNG MOÁT DU LÒCH

OUTLINE
Introduction : - Reasons, elements and methods of travel.
1. By land -
(a) On foot.
(b) Riding animals (hotses, etc.)
(c) Horse drawn vehicles.
(d) Railway-trains.
(e) Motor cars and bicycles.
2. By water-
(a) Boats and sailing ships.
(b) Steamships.
3. By air-
Air ships and Aeroplanes.
People travel for various reasons for business, pleasure and discovery; in different
elements land, water and air; and by divers1 methods, from walking to riding in trains,
ships and aeroplanes.
The simplest way of travelling by land is on Shanks's mare2 that is, on foot. This is the
only mode of travel for the poor man; but some who could afford to tour by train or
motor car, prefer, when travelling for pleasure, to walk.
From the most ancient times men have trained animals, such as the camel, the elephant,
the donkey, and especially the horse, to carry them, or to draw wheeled vehicles in
which they could rest in comfort; and in the days before railways were introduced, most
travellers rode on horseback, or in chariots3, carts carriages and coaches4.
But in these days, mechanical carriages, steam or petrol driven, have largely taken the
place of horse carriages. Even the poor can now travel quickly and comfortably in the
railway trains, and the well to do tour all over the country in their motor cars. The
humble bicycle, too, is a great great help to men of moderate6 means.
The boat, propelled7 by oars, and the sailing ship are very old inventions, and most of
the famous explorers made their discoveries in wooden sailing vessels. But the sailing
ship has now been almost driven from the ocean by the great steamers, which enable
travellers to accomplish8 sea voyages in weeks, which formerly took months, and even
years.
And now in our own century man has conquered the air, and can travel as the birds
travel. The wonderful invention of the air ship (or dirigible9 balloon) and the aeroplane
will, when regular lines of air crafy are estabished, enable travellers to cover10 in days
distances which take the fastest steamships weeks.
In all these modes of travel, men by their higher in telligence have harnessed11 the
forces of nature, to carry them over the world animal strength, wind, steam, gas and
electricity.
Ngöôøi ta du lòch vôùi nhieàu lyù do khaùc nhau vì coâng vieäc, vì nieàm vui, vaø vì khaùm phaù ; vôùi
nhöõng hình thöùc khaùc nhau treân ñaát lieàn, döôùi nöôùc, vaø treân khoâng, vaø vôùi caùc phöông
tieän khaùc nhau ñi boä, ñi xe, taøu löûa, taøu thuûy vaø maùy bay.
Caùch ñôn giaûn nhaát ñeå du lòch treân ñaát lieàn laø ñi boä. Ñaây laø phöông thöùc du haønh duy
nhaát cuûa ngöôøi ngheøo. Nhöng cuõng coù ngöôøi coù khaû naêng du lòch baèng taøu löûa hay xe hôi
thuù vò hôn khi ñi boä hoï du lòch ñeå tìm nieàm vui.
Töø thôøi xa xöa, con ngöôøi ñaõ bieát reøn luyeän ñoäng vaät nhö laïc ñaø voi, löøa vaø ñaëc bieät laø
ngöïa ñeå mang noù theo hay ñeå keùo xe chôû ngöôøi. Vaø tröôùc khi coù taøu hoûa, ngöôøi ta ñeàu ñi
baèng ngöïa hay xe ngöïa du haønh, xe ngöïa keùo vaø xe ngöïa boán baùnh.
Nhöng ngaøy nay, xe löûa, xe chaïy baèng hôi nöôùc hay xaêng ñeàu thay theá xe ngöïa. Ngaøy nay
thaäm chí ngöôøi ngheøo coù theå du lòch nhanh, thuaän lôïi baèng taøu löûa vaø ñi khaép trong nöôùc
baèng xe hôi. Ñi xe ñaïp khieâm toán cuõng laø moät phöông tieän coù ích raát lôùn ñoái vôùi ngöôøi söû
duïng phöông tieän caàn thieát.
Thuyeàn cheøo baèng maùi cheøo vaø taøu thuûy ñeàu laø nhöõng phaùt minh cuõ, vaø haàu heát nhöõng
ngöôøi thaùm hieåm noåi tieáng ñeàu coù nhöõng khaùm phaù veà vieäc cheá ra caùc loaïi thuyeàn buoàm
baèng goã. Nhöng taøu thuyeàn ngaøy nay chaïy baèng hôi nöôùc giuùp ngöôøi ñi laïi coù theå hoaøn taát
chuyeán ñi bieån trong maáy tuaàn maø thöôøng maát haøng thaùng trôøi hay caû naêm trôøi.
Vaø ngaøy nay, ôû theá kyû chuùng ta, con ngöôøi ñaõ chinh phuïc ñöôïc khoâng gian, vaø coù theå bay
nhö caùc loaøi chim. Phaùt minh tuyeät vôøi cuûa con taøu khoâng gian (hay khinh khí caàu coù
ngöôøi laùi) vaø maùy bay cho pheùp con ngöôøi vöôït qua nhöõng khoaûng caùch xa maáy ngaøy
ñöôøng maø taøu thuûy chaïy nhanh nhaát cuõng maát maáy tuaàn.
Trong taát caû caùc phöông thöùc du lòch, con ngöôøi vôùi trí thoâng minh hôn heát ñaõ chuyeån
duïng söùc maïnh cuûa thieân nhieân thaønh maõ löïc ñi khaép theá giôùi, söùc maïnh cuûa loaøi vaät, cuûa
gioù, cuûa hôi nöôùc, cuûa khí hôi vaø cuûa ñieän.
TÖØ MÔÙI :
1. divers /'daiv6:z/ (adj) : khaùc nhau, nhieàu loaïi
2. to ride Shank's (or Shank's) mare /ra1d '~%7ksme6/ (v) : cuoác boä
3. chariot /'t~%ri6t/ (n) : xe ngöïa nheï xe ngöïa du haønh
4. coach /k6u~/ (n) : xe ngöïa lôùn (4 baùnh xe)
5. a take the place of /te1k 56 ple1s 4v/ (v) : thay theá
6. moderate /m4d6reit/ (adj) : phaûi chaêng, ñieàu ñoä, tieát cheá
7. to propel /pr6'pel/ (v) : ñaåy ñi, thuùc ñi
8. to accomplish /6'k^mpli~/ (v) : hoaøn thaønh, hoaøn taát
9. dirigible /'dirid2ib(6)l/ (adj) : ñieàu khieån ñöôïc, taûi ñöôïc
10. to cover /k^v(6)r/ (v) : vöôït qua, ñi laïi
11. to harness /'ha:nis/ (v) : chuyeån duïng... thaønh maõ löïc
 65. ARBITRATION
VIEÄC PHAÂN XÖÛ

OUTLINE
1. In law.
2. In place of war.
3. In place of strikes and lockouts1.
If two people have a dispute and cannot come to any agreement2, they may ask an
impartial3 third person to settle the question, both promising to abide4 by his decision.
This is what is meant by arbitration. And when we think of it, arbitration in some form is
as old as civilization; for every civil suit5 that is decided in a court of law is decided by
an arbitrator6 between the plaintiff7 and the defendant8 called a judge or magistrate9. In
the old days, such disputes were often settled by private wars; but in all civilized states,
such appeals to force by private citizens have long been abolished, and arbitration by
law has taken their place.
If arbitration could take the place of private wars within a state, why cannot it take the
place of public wars between states? Well, it has been tried and with some success. The
first great case settled by international arbitration was when England and America
referred their dispute about the privateer10, the Alabama, to an international tribunal11
which met at Geneva12 in 1872; and both countries loyally accepted its decision13. This
was one of those disputes which might easily have led to14 war between the two nations;
but war was averted15 by arbitration. Since then many arbitration treaties have been
made between different countries and many disputes settled peaceably in this way. But
still wars have continued.
The Hague Conference16 in 1899, which was called17 at the suggestion18 of the Tsar19 of
Russia, was an important step towards international arbitration20. It appointed a
permanent arbitration court called the Hague Tribunal, which, it was hoped, would make
wars a thing of past21. But two defects in the arrangement prevented the Hague Tribunal
from accomplishing much; one was the fact that the reference of desputes by nations to
this court was to be voluntary, and the other was the Tribunal's lack of any power to
enforce22 its decisions. This is the inherent23 weakness of all such schemes24. At the back
of a magistrate, is the police force; but what force is there to compel two great Powers to
abide by the orders of a court of arbitration? Anyway, this scheme did not abolish war;
for, fifteen years after it was established, the most awful war of history broke out.
The next step was the establishment of the League of Nations25 after the Great War,
which has undoubtedly accomplished something. But it has the same weakness as
stultified26the Hague Tribunal lack of authority and force. Still it is an inportant step in
the right direction; though war will not cease until the public opinion of all nations is
absolutelly against it.
Arbitration has also been frequently tried, and with a good deal of success, as a method
of settling disputes in the industrial world between employers and their men. Yet strikes
have not been abolished; in fact in recent years they have not been more frequent and
extensive than ever. Still there is hope that gradually arbitration will win its way, and
strikes and lockouts become things of the past.
Neáu hai ngöôøi tranh luaän khoâng theå ñi ñeán moät thoûa hieäp, hoï coù theå hoûi moät ngöôøi thöù ba
khoâng thieân vò ñeå giaûi quyeát vaán ñeà, caû hai höùa chòu nghe theo quyeát ñònh cuûa anh ta. Ñaây
chính laø coâng vieäc cuûa troïng taøi. Vaø khi chuùng ta baøn ñeán vieäc aáy, ôû hình thöùc naøo ñoù
coâng vieäc troïng taøi gioáng nhö söï khai hoùa môû mang. Ñoái vôi moãi moät vuï daân söï toá tuïng
ñeàu ñöôïc phaùn xeùt cuûa toøa aùn, ñöôïc chæ ñònh bôûi troïng taøi, giöõa hai beân nguyeân caùo vaø bò
caùo goïi laø quan toøa hay thaåm phaùn. Tröôùc ñaây, caùc cuoäc tranh chaáp thöôøng ñöôïc giaûi
quyeát baèng chieán tranh. Tuy nhieân ôû caùc nöôùc vaên minh, ngöôøi coâng daân buoäc phaûi baõi boû
hình thöùc naøy vaø luaät phaùt ñöa ra coâng vieäc troïng taøi ñeå thay theá.
Neáu troïng taøi coù khaû naêng ñaûm nhaän vai troø cuûa mình trong caùc cuoäc chieán trong nöôùc,
taïi sao troïng taøi laïi khoâng theå ñaûm nhaän trong caùc cuoäc chieán giöõa caùc nöôùc ? Ñuùng vaäy,
ñieàu ñoù ñaõ ñöôïc coá gaéng vaø ñaõ thaønh coâng ñaùng keå. Tröôøng hôïp lôùn lao ñaàu tieân ñöôïc
giaûi quyeát bôûi troïng taøi quoác teá laø khi hai nöôùc Anh vaø Myõ ñem vuï tranh chaáp veà daân
thuyeàn voõ trang Alabama leân toøa aùn quoác teá ôû Giô-ne-vô vaøo naêm 1872, vaø caû hai nöôùc
chaáp nhaän quyeát nghò ñuùng ñaén. Ñaây laø moät trong nhöõng cuoäc tranh chaáp coù theå deã ñöa
ñeán chieán tranh giöõa hai quoác gia. Nhöng nhôø coù troïng taøi, hai nöôùc traùnh khoûi chieán
tranh. Keå töø ñoù nhieàu troïng taøi ñaõ ñöôïc thieát laäp giöõa caùc nöôùc vaø nhieàu vuï tranh chaáp
ñöôïc giaûi quyeát eâm thaám baèng phöông phaùp naøy. Tuy vaäy, chieán tranh vaãn tieáp tuïc xaûy ra.
Hoäi nghò hoøa bình Hague naêm 1899 ñöôïc trieäu taäp theo lôøi ñeà nghò cuûa Nga Hoaøng laø
moät böôùc quan troïng cuûa troïng taøi quoác teá. Hoäi nghò ñaõ chæ ñònh moät troïng taøi vónh vieãn
goïi laø toøa aùn Hague. Ngöôøi ta hy voïng toøa aùn naøy seõ laøm caùc cuoäc chieán ñi vaøo queân
laõng. Nhöng hai khuyeát ñieåm trong hieäp öôùc naøy caûn trôû toøa aùn Hague hoaøn thaønh toát
coâng vieäc cuûa noù. Ñoù laø vieäc tham chieán caùc cuoäc xung ñoät giöõa caùc quoác gia mang tính
töï nguyeän, do ñoù ñoái vôùi caùc tröôøng hôïp khaùc thieáu söùc maïnh thi haønh nghò quyeát cuûa
Toøa. Ñaây laø söï yeáu ñuoái cuûa caùc keá hoaïch. Sau löng quan toøa laø löïc löôïng caûnh saùt. Tuy
nhieân söùc maïnh naøo baét buoäc hai löïc löôïng ñoái ñaàu nhau phaûi nghe theo phaùn xeùt cuûa toøa
aùn troïng taøi ? Duø sao chaêng nöõa, keá hoaïch naøy vaãn khoâng ñaùnh ñoå ñöôïc chieán tranh, vì
möôøi laêm naêm sau khi toøa aùn Hague ñöôïc thaønh laäp, caùc cuoäc chieán tranh taøn khoác nhaát
trong lòch söû vaãn cöù dieãn ra.
Böôùc tieáp theo laø thieát laäp Toå chöùc quoác teá lieân minh sau cuoäc ñaïi chieán ñaõ thaønh coâng
röïc rôõ. Tuy nhieân noù coù cuøng ñieåm yeáu laøm voâ hieäu hoùa toøa aùn Hague : thieáu quyeàn löïc
vaø thieáu söùc maïnh. Noù vaãn laø böôùc quan troïng trong vieäc xaùc ñònh ñuùng höôùng maëc daàu
chieán tranh vaãn khoâng chaám döùt cho ñeán luùc dö luaän cuûa caùc daân toäc tuyeät ñoái choáng laïi
chieán tranh.
Troïng taøi ñaõ coá gaéng, coù nhieàu thaønh coâng, nhö laø moät phöông phaùp daøn xeáp maâu thuaãn
trong giôùi coâng nghieäp giöõa oâng chuû vaø ngöôøi laøm coâng. Tuy theá, baõi coâng chöa ñöôïc xoùa
boû. Thöïc teá trong nhöõng naêm gaàn ñaây chöa bao giôø baõi coâng laïi lan roäng vaø thöôøng
xuyeân dieãn ra nhö vaäy. Vaãn coøn nieàm hy voïng raèng troïng taøi daàn daø seõ chinh phuïc, ñoàng
thôøi baõi coâng vaø vieäc beá toûa coâng xöôûng seõ ñi vaøo queân laõng.
TÖØ MÔÙI :
1. lockout /l4k0$t/ (n) : söï beá toûa coâng xöôûng (chuû nhaân caám thôï voâ xöôûng laøm vieäc tröø
phi thôï chòu nhaän moät soá ñieàu kieän)
2. agreement /6'9ri:m(6)nt/ (n) : söï thoûa hieäp
3. impartial /imp@:~(6)l/ (adj) : voâ tö, khoâng thieân vò
4. to abide (by) /6'baid/ (v) : chòu theo
5. civil suil /'si(6)l/ (n) : vuï daân söï toá tuïng, kieän caùo
6. arbitrator /'@:bitreit(6)r/ (n) : ngöôøi troïng taøi
7. plaintiff /'pleintif/ (n) : nguyeân caùo
8. defendant /di'fend(6)nt/ (n) : bò caùo
9. magistrate /'m%d2istreit/ (n) : vò thaåm phaùn
10. privateer /praiv6'ti6(r)/ (n) : daân thuyeàn ñöôïc voõ trang
11. international tribunal /int6n%~6n(6)l tra1'bju:nl/ (n) : toøa aùn quoác teá
12. Geveva /d21'n1:v6/ (n) : thaønh phoá Giô ne vô (taïi Thuïy só)
13. decision /di'si2(6)n/ (n) : quyeát nghò, quyeát ñònh
14. to lead to /li:d t6/ (v) : daãn tôùi, ñöa tôùi
15. to avert /6'v3:t/ (v) : traùnh
16. The Hague Conference /56 he19 'k4nf6r6ns/ (n) : Hoäi nghò Hoøa bình Hague (le Haye)
17. to call /k0:l/ (v) : trieäu taäp
18. suggestion /s6'd2est~(6)n/ (n) : lôøi ñeà nghò - to suggest (v)
19. Tsar (Czar) : Nga Hoaøng. n. /z@:/
20. international arbitration /1nt6'n%~n6l ,@:b1'tre1~n/ (n) : söï troïng taøi quoác teá
21. a thing of the past (n) : söï vieäc cuûa dó vaõng
22. to enforce /in't0:s/ (v) : thi haønh, thöïc haønh
23. inherent /in'her6nt/ (adj) : coá höõu, vaãn thöôøng coù
24. scheme /ski:m/ (n) : keá hoaïch
25. The League of Nations /56 l1:9 4v 'ne1~nz/ (n) : Toå chöùc Quoác teá Lieân minh
26. to stultify /'st^ltifai/ (v) : laøm cho voâ hieäu löïc
 66. THE ADVANTAGES AND DISADVANTAGES OF GOOD MEMORY
SÖÏ LÔÏI VAØ HAÏI CUÛA TRÍ NHÔÙ TOÁT

OUTLINE
1. The importance of having a good memory, and its advantages.
2. Memory can be trained and improved.
3. The disadvantages of remembering everything.
There is no need to dwell on1 the importance of having a good memory. A bad memory
is such a handicap in life that every one realises the advantages of a good one. By a
good memory we mean a retentive2 and accurate memory, one that will retain3 for us
know ledge once gained, and retain it correctly. How slow and eratic4 is the progress of
a student who cannot remember what he has learnt ! He is like Sisyphus, the poor
wretch the Greek fable tells about, who was condemned to push a stone up a hill in
Hades5, which was for ever rolling down again before it reached the top. In business
life, a man who cannot remember his appointments and is always forgetting the orders
he receives, will soon be left behind6. A servant who forgets to do his work at the proper
time, quickly losses his job. One of the poorest excuses we can make for work undone
is, "I am awfully sorry; but I forgot!" And it is an excuse that is not excuse if it is made
too often. A good memory is essential for the student, the businessman, the employee,
the politician, the statesman in fact for every one in every walk of life7. It is necessary,
too, in social life; for a person who forgets his social engagements8 and can never
remember the faces of those he has met. Will not be a social sucess.
People with bad memories, however, need not despair; for even the worst memory can
be improved by training, like every other faculty. The chief cause of a bad memory is
inattention9, lack of concentration10. We often blame our memories for not retaining
knowledge, when as a matter of fact we never gave it the knowledge to retain. It is not
the memory that is to blame, but our lack of attention when learning. You read a book,
and at once forget all about it; you forget it because you never really read the book.
Your eyes passed over the words on the page, but your mind was wandering11, and you
never really took into your mind what the author wrote. The first step in training a
memory is to learn to concentrate our mind on what we are doing, and give it our whole
thought. We must learn to notice things, carefullly observe what we see, consciously12
and determinedly attend to what we are about; and the regular repetition of the
knowledge we have gained will quickly strengthen memory, till remembering becomes
a habit.
The only disadvantage of a good memory is our inability to forget things we do not want
to remember. There are events, desires, and thoughts in our past life which we would
like to forget. The only way to forget such unpleasant things is to fill our mind with good
thoughts. For you cannot forget by trying to forget.
Khoâng caàn baøn ñeán taàm quan troïng coù ñöôïc trí nhôù toát. Trí nhôù keùm laø moät caûn trôû trong
cuoäc soáng, seõ nhaän thaáy ñieàu thuaän lôïi khi coù moät trí nhôù toát. Noùi ñeán trí nhôù toát, chuùng
ta coù yù noùi ñeán moät trí nhôù coù söùc nhôù laâu, vaø chính xaùc, seõ baûo trì caùc kieán thöùc chuùng ta
thu löôïm ñöôïc vaø giöõ laïi. Thaät keùo daøi vôù vaån moät tieán trình tieáp thu kieán thöùc cuûa moät
sinh vieân coù trí nhôù keùm ! Anh ta raát gioáng Sisyphus, ngöôøi baát haïnh ñaùng thöông trong
caâu chuyeän nguï ngoân Hy Laïp bò xöû phaït neùm ñaù leân ngoïn ñoài seõ khoâng bao giôø laên trôû
xuoáng tröôùc khi leân ñeán ñænh ñoài. Trong ñôøi soáng thöông maïi, ngöôøi khoâng coù khaû naêng
nhôù caùc cuoäc heïn cuûa mình, seõ khoâng theå naøo nhôù ñöôïc coâng vieäc anh ta nhaän ñöôïc. Anh
ta seõ bò boû rôi. Moät vieân chöùc queân laøm vieäc ñuùng giôø giaác, seõ nhanh choùng maát vieäc. Moät
trong nhöõng caâu noùi toài teä nhaát chuùng ta vieän côù coâng vieäc chöa ñöôïc laøm xong laø "Toâi
thöïc söï hoái tieác, nhöng toâi ñaõ queân maát !". Vaø ñoù laø lôøi xin loãi nhöng khoâng phaûi xin loãi
neáu cöù laëp laïi maõi. Sinh vieân raát caàn coù trí nhôù toát. Thöïc teá, trí nhôù raát caàn thieát cho moïi
giôùi. Trong ñôøi soáng xaõ hoäi, trí nhôù cuõng raát caàn thieát. Ñoái vôùi ngöôøi queân caùc cuoäc heïn
ngoaøi xaõ hoäi ñoàng thôøi khoâng theå nhôù ñöôïc göông maët cuûa nhöõng ngöôøi anh ñaõ gaëp, seõ
khoâng thaønh coâng trong xaõ hoäi.
Tuy nhieân ngöôøi coù trí nhôù toài khoâng neân tuyeät voïng, bôûi vì trí nhôù toài nhaát thaäm chí coù
theå hoài phuïc ñöôïc baèng reøn luyeän nhö caùc chöùc naêng khaùc. Nguyeân nhaân chính cuûa trí
nhôù toài laø söï khoâng ñeå yù, thieáu söï taäp trung. Chuùng ta thöôøng xaáu hoå vì trí nhôù keùm cuûa
chuùng ta. Khoâng löu giöõ ñöôïc kieán thöùc, khi maø moät söï kieän ñöa ñeán chuùng ta khoâng cho
noù moät kieán thöùc ñeå löu giöõ laïi. Ñoù khoâng phaûi laø trí nhôù maø phaûi hoå theïn maø laø thieáu söï
chuù yù khi ta hoïc. Baïn ñoïc saùch, vaø ngay laäp töùc queân ñi taát caû. Baïn queân bôûi vì baïn thaät
söï khoâng bao giôø ñoïc saùch. Maét baïn löôùt qua caùc chöõ treân trang giaáy nhöng taâm trí baïn
ñang lang thang. Vaø baïn thaät chöa bao giôø ñem vaøo ñaàu nhöõng lôøi taùc giaû vieát. Böôùc ñaàu
trong vieäc reøn luyeän trí nhôù laø phaûi hoïc caùch taäp trung trí oùc vaøo ñieàu chuùng ta laøm vaø
ñöa ra toaøn boä yù kieán cuûa chuùng ta. Chuùng ta phaûi hoïc ñeå yù caùc söï vaät, quan saùt caån thaän
nhöõng gì chuùng ta nhìn thaáy, vaø taäp trung moät caùch coù yù thöùc vaø quyeát taâm ñeán ñieàu
chuùng ta seõ laøm. Vaø söï laëp laïi thöôøng xuyeân kieán thöùc chuùng ta coù ñöôïc seõ nhanh choùng
laøm trí nhôù phuïc hoài, cho ñeán luùc trí nhôù trôû thaønh thoùi quen.
Ñieàu baát lôïi duy nhaát cuûa trí nhôù toát laø chuùng ta khoâng coù khaû naêng queân nhöõng ñieàu
chuùng ta khoâng muoán nhôù. Coù nhöõng söï kieän, öôùc mô vaø tö töôûng trong cuoäc soáng quaù
khöù maø chuùng ta muoán queân. Caùch duy nhaát ñeå queân nhöõng ñieàu khoâng thuù vò ñoù baïn phaûi
laáp ñaày taâm tri baïn nhöõng yù töôûng toát ñeïp. Vì baïn khoâng theå queân baèng caùch coá queân.
TÖØ MÔÙI :
1. to dwell on /dwel 4n/ (v) : baøn veà
2. retentive /r1'tent1v/ (adj) : coù söùc nhôù laâu, coù tính caùch baûo trì
3. to retain /r1'te1n/ (v) : baûo trì, giöõ laïi
4. erratic /1'r%t1k/ (adj) : baát thöôøng, vôù vaån
5. Hades /'heidi:z/ (n) : aâm phuû, aâm ty
6. to be left behind /lef't bi'haind/ : bò boû rôi (laïi sau)
7. in every walk of life : trong moïi giai caáp
8. engagement /1n'9e1d2m6nt/ (n) : söï öôùc ñònh, heïn gaëp
9. inattention /,1n6'ten~n/ (n) : söï khoâng chuù yù
10. concentration /,k4nsn'tre1~n/ (n) : söï taäp trung, söùc chuù yù
11. to wander /'w4nd6/ (v) : phieâu löu, ñi lang thang
12. consciously /'k4n~6sl1/ (adv) : moät caùch coù yù thöùc
 67. GOOD MANNERS
LEÃ PHEÙP

OUTLINE
1. The necessity of good manners.
2. The essence of good manners.
3. The true gentleman.
Bad manners are always objectionable1. We can excuse ignorant and badly brought up
people, who know no better; but there are many, who do know better, who pride2
themselves on being rude and off hand; and these we cannot excuse. Some of these
people (conceited fellows!) think that rudeness is a sign of independence and manliness.
And others say that politeness is a form of in sincerity, and hold that to say that you are
glad to see a person whom you really dislike, or that you are sorry when a visitor has to
leave when all the time you are glad to get rid of him, or to ask after a person's health
when you do not care whether he is alive or dead, is simply hypocrisy3. There may be
something in this objection; and yet a little innocent pretence and a few mild "social
lias," may be less morally wrong than the unnecessary wounding of people's feelings.
Even if you do not like a man, it is not always necessary to tell him the brutal truth.
Good manners may be superficial, and sometimes they may be a little insincere; but
they are as necessary to the continuance4 of society as oil is to the working of a machine
without friction5. And with people who have naturally kind hearts, politeness is neither
insincere nor artificial6. For the essence of good manners is consideration for the
feelings of others; and surely this is a virtue. Some one has called good manners
"surface religion", because the essence of true religion is unselfish sympathy. You
cannot like or approve7 of all you meet; but you can and must learn to be kind to all,
even to your enemies; and the least you can do is to treat them courteously8. There is
enough sorrow in the world without our trying to increase it by unnecessary unkindness,
which is the essence of bad manners. And it costs so little to be polite showing respect
without servility9 to our superiors10, courtesy to our equals11, and consideration for those
below us.
The true gentleman is one who instinctively12 thinks of the feelings, the comfort and
happiness of others before his own. He will therefore be courteous to all. And there are
true gentlemen,nature's gentlemen, even amongst the poor and ignorant, who, though
they have not had the chance of learning all the rules of etiquette, have kind hearts.
Khoâng coù leã pheùp luoân bò gheùt boû. Chuùng ta coù theå tha thöù veà söï baát caån cuûa hoï voán
khoâng bieát leã pheùp toát hôn. Tuy nhieân cuõng coù nhieàu ngöôøi bieát cö xöû ñeïp hôn laïi töï haøo
veà haønh vi thoâ baïo. Ñoái vôùi haïng ngöôøi naøy chuùng ta khoâng theå tha thöù. Moät soá ngöôøi
(nhöõng gaõ töï phuï !) cho raèng tính thoâ loã laø daáu hieäu cuûa töï do vaø nam tính. Nhöõng keû
khaùc cho raèng lòch söï laø hình thöùc cuûa loøng chaân thaønh ñoàng thôøi phaùt bieåu raèng noùi nhö
vaäy laø baïn toû yù vui möøng gaëp ngöôøi baïn thaät söï khoâng thích hoaëc baïn toû yù buoàn khi moät
ngöôøi khaùch phaûi rôøi boû toaøn boä thôøi gian baïn muoán toång coå anh ta hay phaûi hoûi thaêm
söùc khoûe ngöôøi maø baïn thaät söï khoâng caàn bieát ñeán anh ta coøn soáng hay ñaõ cheát. Ñoù laø
haønh ñoäng ñaïo ñöùc giaû. Coù theå ñieàu gì ñoù trong söï giaû doái naøy. Vaø maëc daàu coù moät söï
giaû vôø ngaây thô cuøng vôùi nhöõng lôøi noùi doái nheï nhaøng coù theå ñoù laø haønh ñoäng ñaïo ñöùc
giaû ñuùng hôn laø veát thöông nhoû nhaët xuùc phaïm ñeán tình caûm con ngöôøi. Thaäm chí neáu baïn
khoâng thích moät ngöôøi, khoâng nhaát thieát luùc naøo cuõng noùi vôùi anh ta söï thaät taøn nhaãn ñoù.
Leã pheùp coù theå chæ laø beà maët vaø ñoâi luùc coù theå khoâng chaân thaät. Tuy nhieân noù cuõng raát
caàn thieát cho tính lieân tuïc cuûa xaõ hoäi gioáng nhö daàu tra vaøo ñeå maùy chaïy maø khoûi bò coï
xaùt. Vaø nhöõng ngöôøi coù loøng chaân thaät töï nhieân, tính lòch söï xuaát phaùt töø loøng chaân thaät,
khoâng heà giaû maïo. Vì tính quan troïng cuûa leã pheùp ñöôïc xem laø tình caûm cuûa con ngöôøi.
Vaø chaéc chaén ñaây phaûi laø ñaïo ñöùc thaät. Coù ngöôøi goïi leã pheùp laø "beà maët cuûa toân giaùo"
bôûi vò söï caàn thieát cuûa toân giaùo thaät chính laø söï ñoàng caûm hoaøn toaøn. Baïn khoâng theå thích
hay taùn thaønh taát caû ñieàu baïn gaëp phaûi. Nhöng baïn phaûi bieát töû teá vôùi taát caû moïi ngöôøi,
thaäm chí vôùi keû thuø cuûa baïn. Vaø ñieàu ít ra baïn coù theå laøm laø cö xöû nhaõ nhaën vôùi hoï. Treân
theá gian naøy, khoâng caàn phaûi coá taïo theâm nhöõng noåi buoàn caàn thieát ñaõ coù ñuû noãi buoàn maø
voán laø caùi caàn thieát cho caùi goïi laø khoâng coù leã pheùp. Ñoàng thôøi ñaâu coù toán keùm bao nhieâu
khi baïn toû ra lòch thieäp voán theå hieän loøng kính troïng thaúng thaéng cuûa baïn ñoái vôùi ngöôøi
treân, nhaõ nhaën vôùi ngöôøi cuøng löùa vaø quan taâm ñeán nhöõng ngöôøi thaáp hôn.
Ngöôøi lòch thieäp thaät söï laø ngöôøi nghó ñeán tình caûm, ñieàu kieän vaø haïnh phuùc cuûa ngöôøi
khaùc theo baûn naêng tröôùc khi nghó ñeán baûn thaân. Do ñoù, anh ta seõ nhaõ nhaën vôùi taát caû
moïi ngöôøi. Vaø coù nhöõng ngöôøi lòch duyeät thaät söï, nhöõng ngöôøi lòch duyeät töï nhieân, thaäm
chí trong soá nhöõng ngöôøi ngheøo vaø khoâng coù hoïc voán nghó raèng hoï khoâng coù cô hoäi hoïc
hoûi taát caû nguyeân taéc xöû theá, hoï ñeàu coù traùi tim nhaân haäu.
TÖØ MÔÙI :
1. objectionable /6b'd2eck~n6bl/ (adj) : ñaùng gheùt, ñaùng cheâ traùch
2. to pride oneself on /pra1d w^n'self/ (v) : laáy laøm kieâu haõnh
3. hypocrisy /hi'p4kr6si/ (n) : tính ñaïo döùc giaû
4. continuance /k6n'tinj$6ns/ (n) : söï tieáp tuïc, lieân tuïc
5. friction /'frik~n/ (n) : söï coï saùt
6. artificial /@:t1'fil/ (adj) : giaû taïo
7. to approve (of) /6'pru:v/ (v) : taùn thaønh, chaáp nhaän
8. courteously /'k3:ti6sli/ (adv) : coù leã pheùp, leã ñoä
9. servility /'s3:viliti/ (n) : veû khuùm nuùm, luoàn cuùi
10. superior /su:pi6ri6(r)/ (n) : ngöôøi beà treân
11. equal /'i:kw6l/ (n) : ngöôøi ngang haøng
12. consciously /'k4n~6sli/ (adv) : theo thieân tính. baûn naêng
 68. THE FACE AS AN INDEX OF CHARACTER
KHUOÂN MAËT TIEÂU BIEÅU PHAÅM TÍNH

OUTLINE
1. Choosing by faces.
2. Character forms faces.
3. The art of reaking faces.
A businessman I knew told me that, when he was engaging an employee, he always
insisted on1 personally2 interviewing the candidates for the post. He scarcely ever read
their testimonials3, which he considered to be worth little; and he did not pay much
attention to what each man said; but he watched his face as he talked. "I choose them,"
he said, "by their faces." And many a time he selected a man who had very little in the
way of recommedations4 to show, and promptly rejected some who brought a whole file
of excellent testimonials. And he was rarely wrong in his choice.
A man's face, if we can read it aright, is indeed an index of his character. We can tell
what sort of man he is by the expression of his countenance5, as we can tell the species
of shell-fish6 by its shell; for as a shellfish secretes7 its shell, so the soul secretes its
physical face. It is we ourselves who make our faces; and we make them gradually and
unconsciously to express our inner character. Character is simply the sum total of
confirmed habits8; and as a habit is formed, it slowly writes its characteristic marks on
the face, and gives its own look to the eyes. It is harder to read character in the faces of
unformed9 children than in the faces of grown men and women, though one can
generally detect meanness or frankness10 even in the face of a child; but the older
people get and the more fixed their habits, the easier it becomes to tell what sort of
people they are from their faces.
Certain kinds of faces almost anyone can read. You cannot mistake the red and bloated11
face of the drunkard, the sour face12 of the discontented13, the pride in the face of the
arrogant, the crafty look in the eyes of the sneak14. But it takes a trained and careful
observer to read some faces, for some clever people can make their faces like masks to
hide their real selves. A false hearted man may have an apparently frank and open face;
a cruel man may wear a deceptively15 kindly smile; a rogue may look very honest at first
sight. As Hamlet said, "A man may smile and smile, and be a villain." But there is
always something in the face that will betray16 such people to an acute observer-
especially in the most expressive features, the eyes and the mounth. A look in the eyes,
the way he shapes his mouth, may betray the hidden meanness, cruelty, craftiness17 or
selfishness that lurks behind the friendly smile and the frank look. Certain it is that
dishonesty, lust and cruelty, honesty, purity and kindness, all leave their indelible marks
on the face.
Moät thöông gia toâi quen bieát cho raèng khi oâng ta tìm moät ngöôøi laøm vieäc, oâng luoân höôùng
ñeán cuoäc phoûng vaán veà nhaân caùch ñeå choïn moät öùng cöû vieân cho chöùc vuï troáng. OÂng ta ít
khi ñoïc caùc giaáy giôùi thieäu ngöôøi ñeán xin vieäc maø oâng voán cho raèng coù giaù trò raát ít. OÂng
cuõng khoâng quan taâm ñeán nhöõng lôøi noùi cuûa anh ta, maø nhìn vaøo maët anh ta trong luùc
ñang noùi. OÂng seõ noùi "toâi choïn hoï qua göông maët phaûn aùnh cuûa hoï". Vaø ñaõ nhieàu laàn oâng
tuyeån choïn nhaân vieân khoâng qua söï giôùi thieäu nhöng coù ñöôïc toaøn boä thoâng tin chính xaùc
phaûn aùnh lôøi giôùi thieäu tuyeät vôøi. Vaø oâng hieám khi sai trong vieäc choïn löïa cuûa oâng.
Göông maët con ngöôøi neáu chuùng ta bieát ñoïc, quaû laø moät taám baûng phaûn chieáu phaåm caùch.
Baèng vieäc bieåu hieän dieän dung chuùng ta coù theå noùi anh ta thuoäc loaïi ngöôøi naøo cuõng
gioáng nhö chuùng ta noùi loaøi soø heán qua voû cuûa noù vì ñoái vôùi loaïi soø heán aån döôùi voû cuûa
noù. Vì theá taâm hoàn naáp döôùi beà maët vaät theå. Chính chuùng ta taïo neân göông maët cuûa chuùng
ta, noù seõ daàn daàn thaønh hình ñoàng thôøi phaåm caùch beân trong cuûa chuùng ta seõ bieåu hieän
moät caùch voâ thöùc qua hình daïng cuûa göông maët. Phaåm tính ñôn giaûn laø toaøn boä caùc thoùi
quen ñöôïc xaùc ñònh. Vaø khi thoùi quen ñöôïc hình thaønh, noù daàn daø vieát leân caùc daáu hieäu
phaåm tính treân göông maët cuøng vôùiö daáu hieäu caùc tia nhìn qua aùnh maét. Do ñoù ñoïc taùc
phaåm tính treân göông maët treû con khoù hôn göông maët cuûa ngöôøi ñaõ tröôûng thaønh. Maët
daàu noùi chung ngöôøi ta coù theå khaùm phaù yù nghóa hay tính chaân thaät thaäm chí treân göông
maët cuûa treû. Tuy nhieân ngöôøi lôùn caøng töøng traûi caøng coù ñöôïc caùc thoùi quen hoãn hôïp, vaø
caøng deã ñoaùn ñöôïc töø göông maët hoï thuoäc loaïi ngöôøi naøo.
Moät soá göông maët gaàn nhö khoâng ai ñoïc ñöôïc. Baïn khoâng theå laàm göông maët ñoû, aên,
uoáng quaù ñoä cuûa keû say röôïu, veû maët chua cay cuûa ngöôøi khoâng haøi loøng, veû töï haøo treân
göông maët cuûa keû töï phuï kieâu caêng, tia nhìn sôï seät trong aùnh maét cuûa keû leùn luùt. Nhöng
phaûi taäp laøm ngöôøi quan saùt caån thaän môùi ñoïc ñöôïc nhöõng neùt treân göông maët. Vì moät soá
ngöôøi khoân ngoan coù theå taïo neân göông maët giaû, haàu che ñaäy göông maët thaät cuûa hoï.
Ngöôøi gian doái coù theå coù göông maët thaät söï. Moät ngöôøi ñoäc aùc coù theå coù nuï cöôøi töû teá giaû
taïo. Keû löøa ñaûo coù theå ngay töø caùi nhìn ñaàu tieân troâng haén ta raát trung thöïc. Nhö Haêm leùt
ñaõ noùi. Moät ngöôøi cöôøi luoân mieäng coù theå laø keû hung aùc". Tuy nhieân luoân coù moät ñieàu naøo
ñoù toû daáu phaûn ngöôïc laïi vôùi loaïi ngöôøi naøy vaø chæ coù ngöôøi quan saùt am töôøng môùi nhaän
roõ, ñaëc bieät trong caùc neùt bieåu hieän cuûa aùnh maét vaø mieäng. Tia nhìn trong aùnh maét, hình
daùng cuûa khuoân mieäng coù theå ñeå loä söï baàn tieän, ñoäc aùc, laám leùt hay ích kyû aån daáu döôùi nuï
cöôøi thaân thieän, caùi nhìn chaân thaät. Moät soá neùt khoâng trung thaønh, phaûn boäi vaø ñoäc aùc,
trung thöïc, trong saùng, töû teá taát caû ñeàu löu laïi nhöõng daáu hieäu khoù phai treân göông maët.
TÖØ MÔÙI :
1. to insist on /in'sist4n/ (v) : cöù ñoøi, khaêng khaêng
ex : He insisted on going to Hongkong.
2. personally /p3:s6'n6l6ti/ (adv) : chính baûn thaân, thaân chinh, ñích thaân
3. testimonial /testi'm6$ni6/ (n) : giaáy chöùng nhaän (naêng löïc hoaëc trình ñoä)
4. recommendation /rek6men'dei~n/ (n) : söï giôùi thieäu
5. countenance /'k6$nt6n6ns/ (n) : veû maët
6. shellfish /~elfiz/ (n) : loaøi soø heán
7. to secrete /'si:krit/ (v) : aån döôùi, naáp döôùi
8. confirmed habits /k6n'3:m 'h%b1t / (n) : thoùi quen, taäp quaùn
9. unformed /^n'f0:md/ (adj) : chöa thaønh hình
10. frankness /fr%7kn6s/ (n) : söï thaønh thaät - frank (adj)
11. bloated /bl6$tid/ (adj) : aên uoáng quaù ñoä
12. sour face /,sa$6 'fe1s/ (n) : veû maët chua cay
13. the discontented /disk6n'tentid/ (n) : keû baát maõn, baát bình
14. sneak /sni:k/ (n) : keû leùn luùt -(v) leùn luùt
15. deceptively /di'septili/ (adv) : giaû doái, löøa ñaûo - to deceive (v)
16. to betray /bi'trei/ (v) : "laät taåy" - betrayal (n)
17. craftiness /kr@:ftin6s/ (n) : maùnh lôùi xaûo quyeät
 69. METHOD OF WORKING
PHÖÔNG PHAÙP LAØM VIEÄC

OUTLINE
1. The necessity of method in work.
2. Method in business.
3. Method in office routine1.
4. Method in studies.
Method in work means a certain wise orderliness2 in doing the work. It is working
according to some plan which experience has proved to be sound. It involves>3 mapping
4
out one's time, taking things in their turn, finishing one job before we tackle5 another.
No really satisfactory or sucessful work can be accomplished in a haphazard6 way. Lack
of method spells7 worry, over work, waste of time, inefficiency, and often failure.
A businessman must have method in his work, or his affairs will soon be in a muddle8. A
successful businessman, being asked how he could get through the enormous amount of
work he had to do, said, " I alway keep a clean table. " He meant that he never allowed
correspondence and files and bills to accumulate on his desk. However late he had to
work he always finished all the work the day brought before he left his office, so that his
table was clear. He never put off9 till to morrow what should be done to day.
A good clerk will always have his files in order and kept daily up-to-date. He will have
a place for everything, and everything in its place; so that he can put his hand on a letter,
a bill, a rederence, at once without any waste of time. He will plan out his day's work, so
that every hour will have its allotted10 task. And though the work of his office be heavy,
he will get through11 it with ease and comfort; whereas an unmethodical clerk will
always be in a muddle and his work half done, even though the work of his office is
comparatively light12.
For a student, method in study is very important. Lazy students, who take it easy in their
first year at college, get hopelessly behind with their work, and at last have to take to
feverish cramming13 as the examination approaches, and generally fail as a result14. On
the other hand, there are ever-eager and impatient students, who want to run before
they have learnt to walk, and who, instead of doing each day's work thoroughly as it
comes, are rushing on to the advanced15 parts of their subjects, only muddling their
brains for their pains. The wise student will content himself with thoroughly mastering
each day's work as it comes. He will prepare for the lectures, the night before; will give
his whole mind to the lectures in the classroom next day; and will the same evening
revese16 the work done in the classroom in the morning, before he turns to tomorrow's
lectures. Such a student, by methodical and orderly work, will master his subject, step by
step: and when the time for final preparation comes, his revision will be simply
refreshing17 his memory about things thoroughly learnt.
Phöông phaùp laøm vieäc coù nghóa raèng thöù töï cuûa vieäc saép xeáp coâng vieäc khoân ngoan.
Phöông phaùp ñöôïc tieán haønh theo keá hoaïch ñaõ ñöôïc kinh qua vaø chöùng toû raèng phöông
phaùp ñoù ñuùng. Ñieàu ñoù coù lieân quan ñeán laäp keá hoaïch giôø giaác, laøm vieäc coù thöù töï vaø
hoaøn taát coâng vieäc tröôùc khi chuùng ta baét tay laøm vieäc khaùc. Khoâng coù vieäc laøm thaønh
coâng myõ maõn naøo laïi ñöôïc hoaøn taát caåu thaû. Thieáu phöông phaùp bieåu hieän söï lo laéng, laøm
quaù giôø, laõng phí thôøi gian, thieáu naêng löïc vaø thöôøng thaát baïi.
Moät thöông gia phaûi coù phöông phaùp laøm vieäc neáu khoâng coâng vieäc cuûa anh ta trôû neân
loän xoän. Moät nhaø kinh doanh thaønh ñaït khi ñöôïc hoûi ñeán baèng caùch naøo oâng coù theå hoaøn
taát khoái löôïng coâng vieäc ñoà soä, ñaõ traû lôøi "Toâi luoân luoân giöõ saïch baøn". OÂng coù yù noùi oâng
khoâng bao giôø cho pheùp thö töø, hoà sô vaø hoùa ñôn traøn ngaäp treân baøn cuûa oâng, tuy nhieân
oâng phaûi laøm sau. OÂng luoân hoaøn taát coâng vieäc trong ngaøy tröôùc khi rôøi khoûi vaên phoøng,
vì vaäy baøn laøm vieäc cuûa oâng luoân ngaên naép. OÂng khoâng bao giôø hoaõn laïi hoâm sau nhöõng
gì laøm ñöôïc trong ngaøy hoâm nay.
Moät thö kyù toát seõ coù nhöõng choàng hoà sô ngaên naép haèng ngaøy. Anh ta luoân coù choã daønh
cho moïi vieäc, vaø caùc vieäc ñeàu ôû ñuùng vò trí cuûa noù haàu anh coù theå laáy ñöôïc maø khoâng phí
thôøi gian. Anh ta töï vaïch keá hoaïch cho coâng vieäc trong ngaøy ñeå moãi giôø ñeàu coù coâng vieäc
ñaõ ñònh. Maëc daàu coâng vieäc ôû vaên phoøng anh ta choàng chaát, anh ta seõ hoaøn taát nghieâm
tuùc vaø daày ñuû. Trong khi moät thö kyù khoâng coù phöông phaùp laøm vieäc seõ luoân traøn ngoäp
trong coâng vieäc, vaø coâng vieäc cuûa anh ta seõ dôû dang daàu cho coâng vieäc ôû vaên phoøng anh
töông ñoái nheï.
Ñoái vôùi sinh vieân, phöông phaùp hoïc raát quan troïng. Caùc sinh vieân löôøi hoïc haønh thoaûi
maùi ôû naêm ñaàu ñaïi hoïc, khoâng coù nieàm hy voïng ôû vieäc hoïc taäp vaø cuoái cuøng hoïc doàn daäp
khi caùc kyø thi ñeán gaàn vaø keát quaû thi tröôït. Maët khaùc, laïi coù nhöõng sinh vieân noân noùng,
quaù say meâ muoán chaïy tröôùc khi hoïc ñi. Ñoàng thôøi thay vì laøm xong coâng vieäc moãi ngaøy
cho hoaøn haûo caùc sinh vieân naøy laïl lao vaøo hoïc tröôùc nhöõng phaàn hoïc cuûa boä moân chæ
laøm roái tung trí oùc, gaây theâm ñau ñaàu. Ngöôøi khoân ngoan seõ laáy laøm haøi loøng vôùi vieäc
naém vöõng kieán thöùc haøng ngaøy, seõ chuaån bò kyõ baøi thuyeát trình vaøo ñeâm tröôùc ñoù, vaø anh
ta seõ naém ñöôïc noäi dung baøi giaûng tröôùc lôùp vaøo ngaøy hoâm sau. Toái hoâm ñoù anh ta seõ oân
laïi coâng vieäc buoåi saùng ôû lôùp tröôùc khi chuyeån sang baøi hoïc ngaøy mai. Moät sinh vieân coù
phöông phaùp hoïc taäp vaø saép xeáp vieäc coù thöù töï seõ töøng böôùc naém vöõng töøng moân hoïc. Vaø
khi kyø thi ñeán, anh ta chæ vieäc oân laïi nhöõng gì anh ñaõ hoïc.
TÖØ MÔÙI :
1. routine /ru:'t1:n/ (n) : coâng vieäc haøng ngaøy, thöôøng leä
2. orderlines /'0:d6l1n6s/ (n) : söï coù thöù töï, ngaên naép
3. to involve /1n'v4lv/ (v) : bao haøm, goàm caû
4. to map out /m%p a$t/ (v) : xeáp ñaët, laäp keá hoaïch
5. to tackle /'t%kl/ (v) : baét tay laøm, ñoái phoù
6. haphazard /h%'ph%z6d/ (adj) : ngaãu nhieân
7. to spell /spel/ (v) : bieåu thò, noùi leân
8. muddle /'m^dl/ (n) : caûnh luoäm thuoäm, hoãn loaïn
9. to put off /put 4f/ (v) : trì hoaõn, khaát laàn, xeáp qua
10. allotted /6'l4t1d/ (adj) : ñöôïc chæ ñònh, phaûi ñònh
11. to get through /9et 8ru:/ (v) : hoaøn taát, laøm xong
12. light /la1t/ (adj) : nheï nhaøng
13. cramming /kr%m17/ (n) : söï laøm vieäc (hay hoïc) doàn daäp
14. as a result /%s 6 r1'z^lt/ : keát quaû
15. advanced /6'dv@:nd2d/ (adj) : tieân tieán
16. to revese /r1'v3:s/ (v) : kieåm laïi, oân laïi - revesion (n)
17. to refresh /r1'fre~/ (v) : laøm cho töôi tænh laïi, laøm cho saûng khoaùi laïi
 70. SAVINGS-BANKS
NGAÂN HAØNG TIEÁT KIEÄM

OUTLINE
1. The necessity of Thrift, which requires
(a) Imagination and
(b) Self-denial.
2. Savings-Banks help us to be thrifty.
There is a Savings-Bank in the town of Leeds, in England, that has this verse1 carved2 in
stone above its entrance door :
"Did youth but know what age would crave,
Many a penny youth would save."
When we are young, it is hard to imagine what we shall feel like, and what we shall
want, when we are old. But if we could, we should be careful while we are able to work
and earn money to put something away for our old age. To save requires imagination;
thrift means foresight3.
Thrift also means self denial. Our natural tendency4 is to satisfy our present wants and
indulge5 every passing desire. People with unlimited incomes may afford to do this; but
they are very few. The incomes of most of us are very limited, and unless we are very
firm with ourselves, we shall spend all we earn as soon as we get it. It takes a good deal
of strength of will to deny our-selves many things we badly6 want, in order to save up
for a rainy day.
John Bunyan, in his "Pilgrim's Progress"7, tells the parable 8 of Passion and Patience,
two children who were given sweetmeats in equal quantities. Passion devoured all his in
a few minutes; but Patience divided his portion up so that it lasted several days, eating
only a part each day. And Passion had the mortification9 of watching Patience enjoying
sweets every day, while he had none. So foresight and self denial pay in the long run; as
the grasshopper10 found in Esop's fable, when he saw the ant well supplied in the winter
while he was starving.
Savings-Banks are established to encourage us to provide for11 sickness and old age.
They do this, first, by keeping our money safe for us. To keep large sums of money in
the house, in a drawer or a hole in the floor is risky12; but a good bank is well guarded,
and will not lose our money. Secondly, it rewards us for saving by giving us interest on
the money it borrows from us. If you keep Rs. 100 in a drawer, it will still be Rs. 100 at
the end of ten years; but if you put it in the Savings-Bank at 4 per cent, interest and
leave it there after ten years you will have about Rs. 150. Lastly, if you keep your
money in your house, you will be tempted13 to spend it; but if it is in a bank you will
think thrice14 before you draw it out.
So the Savings-Bank is a great help to people with small incomes, in helping them to
save their pennies to spend when they are old.
ÔÛ nöôùc Anh, coù ngaân haøng tieát kieäm ôû phoá Leeds, voán coù doøng thô ñöôïc khaéc treân taûng ñaù
treân coång ñi vaøo.
Tuoåi treû bieát tuoåi giaø seõ khao khaùt ñieàu gì.
Seõ laøm gì vôùi nhöõng ñoàng xu tieát kieäm ñöôïc.
Khi chuùng ta coøn treû, thaät khoù töôûng chuùng ta seõ thích caùi gì vaø seõ muoán gì khi veà giaø.
Nhöng neáu ñöôïc, chuùng ta phaûi thaän troïng trong khi laøm vieäc kieám soáng nhaèm xua tan
tuoåi giaø cuûa chuùng ta. Tieát kieäm ñoøi hoûi trí töôûng töôïng ; tieát kieäm coù nghóa laø söï tieân tieán.
Tieát kieäm coøn coù nghóa laø söï töï cheá. Khuynh höôùng töï nhieân cuûa chuùng ta laø phaûi thoûa
maõn nhu caàu hieän taïi vaø say ñaém thöôûng thöùc nhöõng öôùc muoán. Ngöôøi coù thu nhaäp voâ
haïn coù khaû naêng thöïc hieän ñieàu naøy. Nhöng nhöõng ngöôøi theá naøo raát hieám. Nguoàn thu
nhaäp cuûa chuùng raát haïn cheá, tröø khi chuùng ta coù löông coá ñònh, chuùng ta seõ chi heát tieàn
nhanh choùng roài sau ñoù coù laïi. Phaûi coù moät söùc maïnh ôû yù chí haàu töø boû nhöõng ñieàu muoán
toài teä nhaèm tieát kieäm cho moät ngaøy möa.
Trong "cuoäc haønh trình cuûa ngöôøi haønh khaát" John Bunyan coù hai ñöùa treû. Keå caâu chuyeän
nguï ngoân veà Passion vaø Patience (söï ham muoán vaø tính kieân nhaãn) raèng hai ñöùa treû nhaän
hai phaàn keïo baèng nhau. Passion (loøng ham muoán) thì nhai heát phaàn keïo cuûa mình chæ
trong vaøi phuùt moät caùch ngaáu nghieán. Nhöng Patience (tính kieân nhaãn) chia phaàn keïo cuûa
anh ta ñeå aên trong nhieàu ngaøy, moãi ngaøy chæ aên moät phaàn nhoû. Theá laø Passion (loøng ham
muoán) haèng ngaøy raát ñau khoå nhìn Patience thöôûng thöùc moùn keïo trong khi anh ta ñaõ heát
nhaün keïo. Do döï kieán tröôùc cuøng vôùi bieát töï kieàm cheá neân nhaãn naïi chi tieâu trong thôøi
gian daøi. Trong khi caøo caøo ta, trong caâu chuyeän nguï ngoân Esop, trong thaáy con kieán lieàn
ñem ñeå daønh cho muøa ñoâng laïnh giaù trong luùc caøo caøo caûm thaáy ñoùi.
Ngaân haøng tieát kieäm ñöôïc thieát laäp haàu khuyeán khích chuùng ta daønh duïm cho luùc oám ñau
vaø tuoåi giaø, haàu giöõ tieàn chuùng ta ñöôïc an toaøn tröôùc heát. Raát lieàu lónh khi baïn giöõ moät
moùn tieàn lôùn ôû trong nhaø, trong ngaên keùo hay trong hoác neàn nhaø. Tuy nhieân moät ngaân
haøng toát seõ ñöôïc baûo ñaûm an toaøn vaø seõ khoâng maát tieàn. Ñieàu thöù hai, ngaân haøng seõ
töôûng thöôûng chuùng ta tieát kieäm tieàn baèng moùn tieàn laõi maø noù vay möôïn cuûa chuùng ta.
Neáu baïn ñeå 100 ñoàng ruùp trong ngaên keùo, ñeán cuoái naêm noù vaãn laø 100 ñoàng ruùp. Nhöng
neáu baïn göûi tieàn vaøo nhaø baêng vôùi möùc laõi 4%, trong möôøi naêm baïn seõ bò caùm doã chi tieâu.
Nhöng neáu baïn göûi tieàn tieát kieäm ôû ngaân haøng baïn seõ phaûi suy nghó kyõ tröôùc khi baïn ruùt
tieàn ra.
Vì vaäy, ngaân haøng tieát kieäm laø nôi giöõ tieàn giuùp moïi ngöôøi coù thu nhaäp thaáp haàu tieát kieäm
nhöõng ñoàng xu ñeå daønh duïm chi tieâu luùc veà giaø.
TÖØ MÔÙI :
1. verse /v3:s/ (n) : caâu thô, caâu vaên vaàn
2. to carve /k@:v/ (v) : ñieâu khaéc, chaïm choå
3. foresight /'f0:sa1t/ (n) : söï thaáy tröôùc
4. tendency /'tend6ns1/ (n) : sôû thích, khuynh höôùng
5. to indulge /in'd^ld2/ (v) : chìm ñaém, say meâ
6. badly /b%'dli/ (adv) : raát - to want (need) badly : raát caàn
7. Pilgrim's Progress : Thieän Loä Lòch Trình (John Bunyan laø taùc giaû thi phaåm naøy)
8. parable /'p%r6bl/ (n) : truyeän nguï ngoân, tyû duï, ví duï
9. mortification /,m0:tifi'ke1~n/ (n) : söï khoå taâm, ñau khoå
10. grasshoper /'9r@:sh0p6r/ (n) : con caøo caøo
11. to provide for /pr6'va1d f6r/ (v) : chuaån bò, phoøng bò; ñeà phoøng
12. risky /'r1sk1/ (adj) : nguy hieåm
13. to tempt /tempt/ (v) : caùm doã - temptation /tempte'1~n/ (n)
14. to think thrice /817k 8ea1s/ (v) : nghó ba laàn
 71. WONDERS IN CREATION
NHÖÕNG KYØ QUAN CUÛA TAÏO VAÄT

OUTLINE
1. The mystery of familiar things.
2. The infinitely1 great.
3. The infinitely little.
Every thing in nature is wonderful. Even the commonest object is a mystery. The fact
that it is familiar to us, does not explain it. For example, take a common plant, a weed in
the garden, which we dig up and throw away as worthless. If you consider the delicacy
of its tissues, the perfection of its form and colour, the marvellous2 way in which it has
grown from a tiny seed, you will wonder how it came to be. Not even the greatest that
has formed it. Common and familiar3 as it is, it is a mystery. The poet Tennyson4 has
expressed this beautifully : -
"Flower in the crannied5 wall,
I pluck you out of the crannies,
And hold you here, root and all, in my hand,
Little flower-but if I could understand
What you are, root and all, and all in all,
I should know what God and man is."
In the same way, we are familiar with light, sound, the power of steam and electricity
and fire; and we know enough about them to use them for our own purposes; but we
cannot ultimately6 explain them. They are wonders to any one who thinks.
All such things we are familiar with in our daily life; but science has revealed other
wonders to us, that require knowledge to appreciate7. Science has revealed to us the
infinitely great. The telescope has given us such a revelation of the size of the universe8
as takes away our breath. Science tells us that the tiny points of light in the night sky are
millions of gigantic9suns, rolling through illimitable10 space at unthinkable distances.
Some of these stars are hundreds of times bigger than our sun, which is only a small star,
and some are so far from us that the light they give off takes thousands of years to reach
us, though light travels at the inconceivable11 rate of 186.000 miles every second. The
universe is so vast that to try to think of its awful spaces makes the brain reel.
On the other hand, the scientist with his microscope has revealed to us the infinitely
little. He shows us billions of highly organised living creatures, which we call germs12,
so small that our eyes can never see them. He tells us that every drop of water, every
grain of dust, every bit of the air we breathe, every drop of the blood in our veins, is
filled with millions of these tiny creatures. Many of them are beneficent13, and even
necessary for life; many are deadly14, and bring disease and death. And further he tells
us that there are things which even the most powerful microscope can never reveal ; for
all matter is made up of atoms15, and every atom is a little universe in which revolve, as
the planets revolve round the sun, electric charges called electrons16.
In childhood we wondered at fairy-tales17 ; but those fairy-tales were not nearly so
wonderful as are the fairy-tales of Science : and the fairy-tales of Science are true.
Moïi vaät ñeàu tuyeät vôøi trong baûn theå cuûa noù. Thaäm chí vaät theå gaàn guõi cuõng trôû neân bí aån.
Söï thaät ñoái vôùi chuùng ta ñeàu gioáng nhau, khoâng giaûi thích ñöôïc. Laáy ví duï, khi nhoå moät
caây coû daïi trong vöôøn vaø neùm ñi xem nhö vaät voâ duïng. Neáu chuùng ta coi ñoù laø loaïi caây
gaây haïi duø cho noù coù hình daùng vaø maøu saéc ñeïp, raèng noù ñaõ lôùn leân töø moät haït nhoû xíu
thaät kyø dò. Chuùng ta seõ thaéc maéc noù seõ lôùn leân baèng caùch naøo. Raèng thaäm chí khoâng phaûi
ñieàu to lôùn nhaát ñaõ taïo neân noù, maø chæ nhöõng caùi quen thuoäc, gaàn guõi vôùi chuùng ta, nhöng
vaãn laø ñieàu bí aån. Thi só Tennyson ñaõ dieãn taû ñieàu naøy thaät hay :
"Nhöõng boâng hoa treân böùc töôøng raïng nöùt.
Toâi böùng em leân khoûi caùc khe nöùt.
Vaø giöõ trong tay toâi ñaây caû reã vaø hoa.
Moät ñoùa hoa nhoû beù ñaùng yeâu.
Neáu toâi bieát ñöôïc em laø gì - taát caû reã vaø hoa.
Thì cuoái cuøng toâi seõ bieát ñöôïc Chuùa vaø con cuûa Ngaøi".
Töông töï, chuùng ta raát quen thuoäc vôùi aùnh saùng, aâm thanh, söùc maïnh hôi nöôùc vaø ñieän vaø
löûa. Ñoàng thôøi chuùng ta bieát söû duïng chuùng ñuùng cho muïc ñích cuûa chuùng ta. Nhöng
chuùng ta khoâng bieát giaûi thích sao cho caën keõ roõ raøng. Chuùng laø nhöõng kyø quan ñoái vôùi
con ngöôøi.
Toaøn boä nhöõng söï vieäc ñoù ñeàu gaàn guõi trong cuoäc soáng haøng ngaøy chuùng ta. Tuy nhieân
khoa hoïc ñaõ heù môû nhöõng kyø quan khaùc ñoøi hoûi coù kieán thöùc ñeå hieåu thaáu. Khoa hoïc ñem
laïi cho chuùng ta nhöõng khaùm phaù lôùn lao voâ haïn. Kính vieãn voïng ñaõ phaùt hieän ra kích
thöôùc vuõ truï khi noù caùch raát xa chuùng ta. Khoa hoïc cho raèng nhöõng ñieåm saùng li ti treân
baàu trôøi ñeâm laø haøng trieäu maët trôøi cöïc ñaïi xoay voøng trong khoâng gian voâ cuøng taän vôùi
khoaûng caùch khoâng ngôø ñeán. Coù nhöõng vì sao lôùn gaáp haøng traêm laàn maët trôøi cuûa chuùng
ta, voán chæ laø 1 vì sao nhoû beù. Ñoàng thôøi coù nhöõng ngoâi sao caùch raát xa chuùng ta maø aùnh
saùng cuûa noù phaùt ra phaûi maát haøng ngaøn naêm môùi ñeán ñöôïc. Daàu cho vaän toác aùnh saùng ôû
möùc ñoä raát khoù nghó ñeán nhöõng khoaûng khoâng gian kinh hoaøng laøm ñaàu oùc chuùng ta quay
cuoàng.
Maët khaùc, cuøng vôùi kính hieån vi khoa hoïc gia ñaõ veùn böùc maøn caùc vaät theå nhoû voâ cuøng,
cho chuùng ta thaáy haøng trieäu caùc sinh vaät soáng coù toå chöùc cao, maø ta goïi laø vi truøng gaây
beänh coù kích thöôùc raát nhoû maét thöôøng khoù nhìn thaáy. Anh ta cuõng baûo chuùng ta bieát raèng
moãi moät gioït nöôùc, moãi moät haït buïi, moãi laøn khoâng khí chuùng ta thôû, moãi moät gioït maùu
trong tónh maïch chuùng ta ñeàu laáp ñaày haøng trieäu trieäu nhöõng sinh vaät li ti naøy. Nhieàu con
coù ích thaäm chí raát caàn thieát cho cuoäc soáng trong khi ñoù coù khoâng ít loaïi raát nguy hieåm,
mang ñeán beänh taät vaø gaây cheát ngöôøi. Hôn nöõa nhaø khoa hoïc cho chuùng ta bieát ñöôïc coù
nhöõng vaät maø ngay caû kính sieâu hieån vi cuõng khoù phaùt hieän ra chuùng. Ñoái vôùi caùc söï vaät
ñeàu taïo neân töø caùc nguyeân töû. Moãi nguyeân töû laø moät vuõ theå nhoû beù vaø quay xung quanh noù
laø caùc phaàn töû tích ñieän goïi laø ñieän töû, nhö caùc haønh tinh quay quanh maët trôøi vaäy !
Thôøi thô aáu chuùng ta thöôøng thaéc maéc veà nhöõng caâu truyeän thaàn tieân. Nhöng caùc caâu
chuyeän naøy khoâng coøn thuù vò baèng caùc caâu truyeän thaàn tieân cuûa khoa hoïc ngaøy nay, ñoàng
thôøi caùc caâu truyeän thaàn tieân cuûa khoa hoïc laø coù thaät !
TÖØ MÔÙI :
1. infinitely /'infin6tl1/ (adv) : voâ haïn, voâ cuøng
2. marvellous /'m@:v6l6s/ (adj) : kyø dò, kyø laï
3. familiar /f6'mil16(r)/ (adj) : quen bieát, khoâng laï gì
4. Tennyson = Alfred Tennyson (1809-1892) : thi só danh Anh
5. crannied /kr%nd/ (adj) : nöùt, coù khe nöùt
6. ultimately /'^lt1m6tli/ (adv) : moät caùch toái haäu
7. to appreciate /6'pri:!ieit/ (v) : thöôûng thöùc, hieåu thaáu
8. universe /'ju:ni'v3:s/ (n) : vuõ truï - universal (adj)
9. gigantic /d2a1'9%nt1k/ (adj) : raát lôùn, cöï ñaïi
10. illimitable /'1l1m1t6bl/ (adj) : voâ haïn, voâ cuøng taän
11. inconceivable /,17k6n'si:v6bl/ (adj) : khoâng töôûng töôïng ñöôïc
12. germ /d26:m/ (n) : vi truøng, vi khuaån
13. beneficent /bi'nefisnt/ (adj) : coù ích, laøm lôïi cho ta
14. deadly /'dedli/ (adj) : raát nguy hieåm, laøm cheát ngöôøi
15. atom /'%t6m/ (adj.) /'6t0m1k/ (adj, n) : nguyeân töû - tomic
16. electron /1'lektr0n/ (n) : ñieän töû - electronic /1lek'tr0n1k/ (adj)
17. fairy-tale /'fe6ri te1l/ (n) : truyeän thaàn thoaïi
 72. INTERNATIONAL EXHIBITIONS
TRIEÅN LAÕM QUOÁC TEÁ

OUTLINE
1. The first, in 1851 : Hopes of a world peace.
2. Their uses : -
(a) They encourage international friendliness.
(b) They advance1 manufactures2, and encourage inventions.
(c) They stimulate3 commerce.
(d) They are a means of education.
(e) They provide pleasure.
Although there had been small and local exhibition before, the first great international
exhibition was held in London in 1851. Prince Albert, the husband of Queen Victoria,
was the moving spirit in organising it, and it was opened by the Queen herself in
person4. It was housed in a building (which still stands) made entirely of glass and iron,
which was called the Crystal Palace5. The Exhibition was a great success; and some
optimistic6 people at the time prophesied7 that it marked the beginning of an era of
international peace, for they could not believe that the nations who joined in promoting
so grand a project could ever quarrel again. These rosy hopes, however, were soon
dashed to the ground; for three years after the Exhibition, England, France and Turkey
were engaged in the Crimean War against Russia ; and ten years after that came the war
between Germany and Austria, which was followed four years later by the Franco-
German War. Many great exhibitions have been held since then, in London, Paris,
Vienna, Glasgow, Chicago, and other places, culminating8 in 1924 in the Great Empire
Exhibition at Wembley.
Although exhibitions evidently cannot prevent war, they do undoubtedly help to
promote a friendly feeling among the nations. Exhibits9 are sent from all countries, and
visitors come from all parts of the world; and men of different nations cannot work and
organise together and meet in friendly intercourse, as they do at such times, without
getting more knowledge of and sympathy with each other's customs and ways of
thought.
Perhaps the chief object and use of such exhibitions is the promotion10 of manufactures,
and the encouragements of new inventions and improved methods. Not only can
manufacturers11 from all over the world see at an exhibition all the latest machines,
methods and processes12, but the prizes offered for the best commodities13 of different
kinds stimulate invention, and create a healthy rivalry14 in excellence of workmanship15.
In the same way these exhibitions do a great deal of good to commerce, by bringing to
one centre samples16 of the produce17 of different countries, from which merchants can
learn where they can buy and sell to the best advantage18.
They also have a great educational value19 ; for, besides exhibits of the products of all
countries, an exhibition contains fine collections20 of works of art of all nations,
curiosities21 of all kinds, and model villages and streets representing the life and
customs of many different nationalities.
Lastly they provide all kinds of amusements and shows22, to give pleasure to the people.
Maëc daàu tröôùc ñaây ñaõ coù nhöõng cuoäc trieån laõm nhoû toå chöùc theo vuøng nhöng cuoäc trieån
laõm quoác teá ñaàu tieân ñöôïc toå chöùc ôû Luaân Ñoân naêm 1851 Hoaøng thaân Albert, vò hoân phu
cuûa nöõ hoaøng Victoria ñöùng ra toå chöùc cuoäc trieån laõm naøy vaø noù ñöôïc ñích thaân nöõ hoaøng
khai maïc. Cuoäc trieån laõm xaûy ra trong moät toøa nhaø laøm baèng thuûy tinh vaø saét (hieän baây
giôø vaãn coøn), thöôøng goïi laø Thuûy Tinh Cung. Cuoäc trieån laõm ñaõ ñem laïi thaønh coâng raát
lôùn ñeán ñoä nhöõng ngöôøi laïc quan cho raèng noù ñaùnh daáu thôøi kyø ñaàu cuûa kyû nguyeân hoøa
bình quoác teá. Vì hoï khoâng tin raèng caùc quoác gia lieân keát laïi thieát laäp neân moät döï aùn vó ñaïi
nhö vaäy laïi coù theå gaây chieán laàn nöõa. Tuy nhieân, nieàm hy voïng töôi ñeïp naøy ñaõ nhanh
choùng taøn luïi. Vì ba naêm sau cuoäc trieån laõm, Anh, Phaùp, Thoå Nhó Kyø ñaõ tieán haønh cuoäc
chieán tranh choáng laïi Nga. Vaø möôøi naêm sau, cuoäc chieán giöõa Ñöùc vaø AÙo keùo daøi boán
naêm lieàn. Nhieàu cuoäc trieån laõm ñaõ dieån ra ôû Luaân Ñoân, Pa-ri, Vieân, Glas-gow, Chi-ca-goâ,
cuøng nhöõng nôi khaùc keå töø sau cuoäc chieán. Vaø ñaõ ñöa ñeán ñænh cao cuoäc trieån laõm Hoaøng
ñeá vó ñaïi Wembley vaøo naêm 1924.
Maëc daàu caùc cuoäc trieån laõm naøy roõ raøng khoâng theå caûn trôû chieán tranh ngöôïc laïi, noù goùp
phaàn caûi thieän tình caûm thaân thieän giöõa caùc nöôùc, chuùng ôû töø caùc nöôùc treân theá giôùi tuï
taäp veà ñaây cuøng vôùi khaùch du lòch ñeán töø nhöõng mieàn ñaát khaùc nhau treân theá giôùi. Vaø con
ngöôøi thuoäc caùc nöôùc khoâng theå laøm vieäc vôùi nhau vaø gaëp gôõ thaân maät vôùi nhau khi maø
nhöõng luùc nhö vaäy hoï khoâng caûm thoâng nhau, vaø hieåu veà phong tuïc cuõng nhö loái tö duy
cuûa nhau.
Coù leõ muïc ñích maø cuõng laø coâng duïng cuûa caùc cuoäc trieån laõm ñoù laø söï khuyeán maõi saûn
xuaát, khích leä nhöõng phaùt minh môùi ñoàng thôøi caûi thieän phöông phaùp laøm vieäc. Khoâng chæ
rieâng gì caùc nhaø cheá taïo ôû khaép nôi treân theá giôùi, caùc nhaø cheá taïo neân nhöõng coã maùy gaàn
ñaây nhaát, caùc nhaø cheá taïo ñöa ra phöông thöùc cuøng vôùi caùc phöông phaùp saûn xuaát maø coøn
coù caùc giaûi thöôûng giaønh cho haøng coù loaïi haøng toát nhaát nhaèm khích leä söï saùng taïo ñoàng
thôøi taïo ra moät söï tranh ñua laønh maïnh veà taøi ngheä.
Cuõng vaäy, caùc cuoäc trieån laõm naøy goùp phaàn raát lôùn vaøo thöông maïi, cung caáp caùc maãu
haøng saûn xuaát cho caùc quoác gia vaø töø ñoù caùc thöông gia môùi bieát ñöôïc nôi mua vaø nôi baùn
coù lôïi nhaát.
Trieån laõm cuõng ñem laïi giaù trò giaùo duïc cao. Bôûi vì beân caïnh caùc cuoäc trieån laõm haøng
hoùa cuûa caùc quoác gia, noù coøn coù caùc söu taäp thuù vò cuûa caùc taùc phaåm ngheä thuaät caùc
nöôùc, caùc vaät theå laï cuøng vôùi caùc laøng maïc ñöôøng phoá maø noù laø ñieån hình cho cuoäc soáng
vaø phong tuïc cuûa caùc daân toäc khaùc nhau.
TÖØ MÔÙI :
1. to advance /6d'v@:ns/ (v) : taêng tieán, ñaåy maïnh
2. manufacture /m%nju'f%kt~6(r)/ (n) : hoaït ñoäng saûn xuaát
3. to stimulate /'st1mjule1t/ (v) : coå voõ, thuùc ñaåy, kích thích
4. in person : thaân chính, chính baûn thaân
5. the Crystal Palace : Thuûy Tinh Cung
6. optimistic /,0ptim1st1k/ (adj) /'0ptim1zm/ : laïc quan - optimism, (n.) : tính laïc quan
7. to prophesy /'pr0f6s1/ (v) : tieân tri, noùi tröôùc
8. to culminate /'k^lm1ne1t/ (v) : chung cöïc, keát quaû, ñöa tôùi ñieåm cao nhaát
9. exhibits /19'zbit/ (n) : vaät tröng baøy
10. promotion /pr0'm6$~n/ (n) : vieäc ñeà xöôùng, coå voõ cho
11. manufacturer /m%nju'f%kt~6r6/ (n) : ngöôøi cheá taïo, saûn xuaát
12. process /pr6'ses/ (n) : phöông phaùp cheá taïo
13. commodity /k6'm0d6t1/ (n) : thöông phaåm, moùn haøng
14. rivalry /'raivlr1/ (n) : söï caïnh tranh, ganh ñua
15. workmanship /w3:km6n~1p/ (n) : taøi ngheä kheùo leùo, thuû ngheä
16. sample /'s@:mpl/ (n) : maãu haøng
17. produce (n) /'pr0djus/ (n) : saûn phaåm
18. to the best advantage : coù lôïi nhaát
19. educational value /'ed2uke1~nal 'v%lju:/ (n) : giaù trò giaùo duïc
20. collection /k6'lek~n/ (n) : boä söu taäp, boä taäp hôïp
21. curiosity /, kju6ri'6s6ti/ (n) : vaät laï - curious, /'kju6r16/ (adj) : laï, hieáu kyø
22. show /~6$/ (n) : cuoäc bieåu dieãn, trình baøy (ngheä thuaät)
 73. THERE ARE TWO SIDES TO EVERY QUESTION
MOÃI VAÁN ÑEÀ COÙ HAI MAËT

OUTLINE
1. Two sides of the shield1
2. Political questions.
3. Social questions.
A knight-errant2, says an old tale, riding out on adventures, once came across a golden
shield hanging from the branch of a tree. As he sat on his horse looking at it, another
knight rode up from the opposite direction, and reined3 up to look at the shield also. "
Who," said the first, " has hung his golden shield here ? " " I know not ", replied the
second : " but the shield is not of gold, but of silver " " You lie " cried the first : " it is
gold " " You lie " shouted the second : " it is silver ". So they fought ; and when they
could fight no longer, and were covered with wounds, they looked at he shield again ;
and they found they were both right and both wrong ; for the shield was gold on one
side, and silver on the other.
So every question has two sides. Narrow-minded4 people can see only one side ; and it
takes a broad - minded5 man to see both .
For example, take politics. In every country there are two great parties, which
correspond to the Liberals6 and Conservatives7 in England, or the Progressives and
Moderates in India. The Conservative wants to keep things as they are, because he fears
that any change will do more harm than good ; the Liberal stands for reform, change and
progress. Now both are in a way right. Because no social organisation is perfect, we
must reform abuses, adopt better methods, and to better things. But very often it has
happened (as in the French Revolution) that, if people are in too great a hurry to make
progress, they destroy many good institutions8 with the bad, and even wreck the whole
constitution. But narrow-minded politicians of different views do not see this ; and so,
each seeing only his side of the question, they fight.
Consider the different ways in which different people will look at a social problem - say,
poverty. Some will say that poverty is entirely due to9 idleness, thriftlessness and strong
drink. Let the poor work and save and keep sober10 and there will be no more poverty.
Other people will point out that idleness, thriftlessness and drunkenness are themselves the
result of the wretched circum stances in which the poor are brought up. A child born in a
dirty town-slum11, brought up in crowded hovel12. breathing smoke and foul air, half
starved, and with no proper schooling, naturally grows up to be a worthless idler and
drunkard. Change his surroundings, and he will be an honest and industrious and sober man.
So one party says, Change the man and he will change his surroundings : and the other
says, Change the surroundings and you will change the man. And then they quarrel and
fight. Yet both are right ; each sees one side of the question, but only one. A wise and broad
- minded reformer13 will see both and work both for individual and for social reform14.
Moät du hieäp kî só keå moät caâu chuyeän coå raèng coù moät laàn oâng ta baêng qua moät taám chaén
baèng vaøng treo lô löûng treân caønh caây trong luùc oâng ngoài treân löng ngöïa nhìn thaúng vaøo
noù, vaø moät hieäp só khaùc cuõng ñang phi ngöïa ñi ngöôïc chieàu veà phía oâng, cuõng giaät cöông
döøng ngöïa ngaém nhìn taám khieân, leân tieáng tröôùc "ai ñaõ treo taám khieân baèng vaøng ôû ñaây?"
- Gioïng thöù hai ñaùp "Toâi khoâng bieát, nhöng taám khieân khoâng phaûi baèng vaøng maø baèng
baïc". Gioïng noùi ban ñaàu heùt leân "Laùo khoaùt - Noù baèng vaøng". Gioïng noùi thöù hai cuõng
theùt leân "Anh noùi laùo ; noù baèng baïc". Sau ñoù hoï ñaùnh nhau, vaø khi hoï khoâng coøn söùc ñeå
ñaùnh nöõa, mình ñaày thöông tích, hoï nhìn laïi taám khieân. Hoï môùi thaáy raèng caû hai ñeàu ñuùng
vaø cuøng sai. Bôûi vì taám khieân moät maët laøm baèng vaøng, maët kia laøm baèng baïc.
Vì vaäy moãi vaán ñeà ñeàu coù hai maët. Ngöôøi thieån caän nhìn söï vaät moät chieàu. Vaø ñoái vôùi
ngöôøi ñaïi löôïng, hoï luoân nhìn söï vaät caû hai maët cuûa noù.
Laáy chính trò laøm ví duï. ÔÛ moãi quoác gia coù hai ñaûng phaùi : Töï do vaøo Baûo thuû muoán giöõ
nguyeân tình traïng voán coù cuûa vaät theå, bôûi vì hoï e raèng thay ñoåi coù theå ñem laïi ñieàu haïi hôn
laø ñieàu coù ích. Trong khi ñoù ngöôøi theo Ñaûng töï do ñöùng veà phía caûi caùch vaø tieán boä. Caû
hai phía ñeàu ñuùng. Vì khoâng coù moät toå chöùc xaõ hoäi naøo laø toaøn myõ. Chuùng ta phaûi söûa ñoåi
nhöõng ñieàu cuõ sai boå sung caùc caùi môùi vaø tieán ñeán caùi toát hôn. Tuy nhieân ñieàu naøy laïi xaûy
ra raát thöôøng xuyeân (nhö cuoäc caùch maïng ôû Phaùp). Neáu con ngöôøi quaù voäi vaøng haàu ñeå
ñem laïi söï tieán boä, hoï seõ phaù huûy cheá ñoä ñoù goàm nhöõng ñieàu toát laãn ñeàu xaáu. Nhöng moät
chính trò gia thieån caän khi baøn ñeán caùc vaán ñeà khaùc nhau seõ khoâng thaáy ñöôïc ñieàu naøy. Vaø
vì theá moãi ngöôøi chæ nhìn ñöôïc moät maët cuûa vaán ñeà. Vaø cuoái cuøng daãn ñeán vieäc ñaùnh nhau.
Haõy nhìn nhaän vaán ñeà xaõ hoäi vôùi caùc caùch khaùc nhau döôùi con maét cuûa nhieàu ngöôøi khaùc
nhau. Baøn veà caùi ngheøo. Coù ngöôøi seõ cho ngheøo laø do söï löôøi bieáng, hoang phí vaø aên
uoáng say söa. Ñeå ngöôøi ngheøo laøm vieäc tieát kieäm vaø tænh taùo roài seõ khoâng coøn ngheøo nöõa.
Ngöôøi khaùc seõ cho raèng tính löôøi bieáng, phung phí vaø röôïu cheø chính laø keát quaû cuûa nhöõng
hoaøn caûnh ñau khoå maø con ngöôøi ñaõ soáng vaø lôùn leân trong moâi tröôøng ñoù. Ñöùa treû ñöôïc sinh
ra trong moät khu phoá luïp xuïp toài taøn, soáng trong moät caên nhaø luïp xuïp ñoâng ngöôøi, thôû baàu
khoâng khí ñaày khoùi buïi dô baån, ñoùi khaùt vaø khoâng coù moät tröôøng hoïc phuø hôïp töï nhieân lôùn
leân seõ trôû thaønh keû bieáng löôøi vaø say röôïu. Haõy thay ñoåi moâi tröôøng soáng cuûa anh ta vaø anh
ta seõ laø moät ngöôøi tænh taùo, caàn cuø vaø trung thöïc. Vì theá coù ñaûng phaùi cho raèng haõy thay ñoåi
con ngöôøi anh ta vaø anh ta seõ thay ñoåi moâi tröôøng cuûa mình. Ñaûng coøn laïi cho raèng haõy
thay ñoåi moâi tröôøng soáng ñi vaø anh ta seõ töï thay ñoåi baûn thaân con ngöôøi anh ta. Vaø roài hoï seõ
tranh caõi vaø ñaùnh nhau. Tuy vaäy caû hai ñaûng ñeàu ñuùng. Moãi phía chæ nhìn thaáy moät maët cuûa
vaán ñeà. Nhaø caûi caùch tö töôûng khoân ngoan seõ nhìn thaáy caû hai maët cuûa moät vaán ñeà vaø seõ
thöïc hieän caû hai maët ñoù haàu ñem laïi moät neàn caûi caùch cho xaõ hoäi.
TÖØ MÔÙI :
1. two sides of the shield : hai maët cuûa moät söï vieäc
2. knight-errant /na1t 'er6nt/ (n) : du hieäp só (thôøi Trung Coå)
3. to rein /re1n/ (v) : giaät cöông ngöøng ngöïa laïi
4. narrow-minded /'n%r6$ 'ma1nd1d/ (adj) : coù oùc heïp hoøi, thieån caän
5. broad-minded /br0:d 'ma1nd1d/ (adj) : coù oùc roäng raõi, ñaïi löôïng
6. Liberals /'l1b6r6l/ (n) : Ñaûng Töï Do
7. Conservatives /k6n's6:v6t1v/ (n) : Ñaûng Baûo Thuû
8. institution /,1nsti'tju:~n/ (n) : cheá ñoä
9. due to : do, nguyeân bôûi...
10. sober /'s6$b6(r)/ (adj) : tænh taùo (khoâng röôïu cheø), chaát phaùc
11. town-slum /ta$n sl^m/ (n) : khu nhaø luïp xuïp (ôû tænh thaønh)
12. hovel /'h0v6l/ (n) : caên nhaø nhoû, tuùp leàu tranh
13. reformer /ri:f0:m6/ (n) : ngöôøi muoán caûi taïo, canh taân
14. social reform /'s6$~l, ri:'f0:m/ (n) : vieäc caûi caùch xaõ hoäi
 74. THE STARS
CAÙC VÌ TINH TUÙ

OUTLINE
1. Beliefs of the ancients - Astrology1
2. Modern Astronomy2
3. The stars are great suns sunk in the depths of space.
Men have taken an interest in the stars from the most ancient times3. The inscribed4
clay tablets dug up by explorers of the sites of the ancient cities in Mesopotamia5, and
the inscriptions on the walls of ancient Egyptian tombs, prove that the old Babylonians6
and Egyptian7 watched and carefully studied the stars and their changing positions in
the sky. We scarcely8 know what these ancient peoples thought the stars were ; but as
they regarded the sun and moon as great gods, or rather the residences9 of gods, so the
stars were connected in their minds with lesser deities10, who had an influence upon the
destinies11 of men. This belief gave rise to12 astrology, which teaches that the particular
star that is in the ascendant13 when a man is born, determines his character and fate
upon earth. The Greeks and the Romans gave the names of their gods and goddesses
and heroes to the constellations14, or groups of stars, and the planets15 ; and they
believed that certain planets were lucky and others unlucky. For example, if a man was
born under Saturn16, he would be gloomy and unlucky (hence the English word "
saturnine "17) ; if under Mercury18 he would be vivacious19 and fickle (hence "
mercurial "20) ; if under Mars21, the red planet of the god of war, he would be "
martial "22, or war - like ; and so on.
We moderns23 no longer believe in astrology. We study the stars by scientific methods,
and with the scientific object of finding out the truth about them. The scientific study of
the stars is called astronomy to distinguish from the false science of astrology. Modern
astronomers, by means of wonderful scientific instruments such as powerful telescopes,
the spectroscope24, etc, and with the help of mathematics, have discovered what the
stars are, their size, weight, composition, their real and apparent movements, and their
distances in space.
Up to the time of Copernicus25, an Italian astronomer in the 15th century people
believed the earth was the centre of the universe, and that the sun, the moon and the
stars revolved round it. We now know that the earth is only a small planet revolving with
other planets round the sun, and that the moon is its very small sattelite26 or servant ;
that the sun is only a small star ; that the stars are great suns, many much larger than our
sun, but at such an awful distance from us that they look like twinkling27 points of light.
Light travels at the rate of 186,000 miles a second ; and some stars are hundreds, and
even thousands, of light - years from our earth. For example a bright star called Sirius is
two hundred light - years away ; that is, it takes light, travelling at that unthinkable
speed, 200 years to reach our eyes. These great suns are, like ours, probably enormous
masses28 of flaming gas ; and each of them may be the centre of a universe, with planets
revolving round it.
The very idea of these huge suns moving in order through space, and of the awful
distances between them, fills the mind with reverence and awe.
Ngay töø thôøi coå xöa con ngöôøi ñaõ bieát caùc vì tinh tuù. Caùc nhaø thaùm hieåm caùc thaønh phoá
coå ôû Mesopotamia ñaõ ñaøo xôùi tìm thaáy caùc thoûi ñaát seùt ñöôïc ghi khaéc treân ñoù cuøng vôùi
caùc hình aûnh khaéc chaïm treân töôøng cuûa caùc ngoâi moä Ai Caäp coå cho thaáy raèng ngöôøi Ba-
bi-lon vaø ngöôøi Ai Caäp ñaõ xem vaø nghieân cöùu kyõ caùc vì sao cuøng vôùi vieäc thay ñoåi vò trí
cuûa chuùng. Chuùng ta raát hieám khi bieát ñöôïc hoï nghó gì veà caùc vì sao. Nhöng khi hoï xem
maët trôøi, maët traêng nhö thaàn thaán vó ñaïi hay nôi thaùnh ngöï. Vì vaäy caùc vì tinh tuù ñöôïc gaén
lieàn vôùi taâm linh vaø thaàn thaán voán coù aûnh höôûng ñeán soá phaän con ngöôøi. Nieàm tin naøy ñaõ
ñöa ñeán ngaønh chieâm tinh hoïc voán khaùm phaù ra raèng vì sao ñaëc bieät thònh nhaát cuûa con
ngöôøi môùi sinh ra, noù quyeát ñònh baûn tính vaø soá phaän con ngöôøi. Ngöôøi Hy Laïp vaø ngöôøi
La Maõ ñaët teân cho caùc vò thaàn cuûa hoï cuõng nhö caùc vò nöõ thaàn, cuøng vôùi nhöõng ngöôøi anh
huøng baèng teân caùc vì tinh tuù vaø caùc haønh tinh. Vaø hoï cho raèng coù haønh tinh toát ñeïp vaø coù
nhöõng haønh tinh toái taêm. Laáy ví duï, neáu moät ngöôøi thuoäc Sao Choåi, soá phaän anh ta raát môø
mòt, thöôøng gaëp ruûi ro (Do ñoù trong tieáng Anh coù töø "saturnine" ; "toái taêm"). Neáu anh ta
sinh nhaèm sao Thuûy, anh ta thuoäc loaïi ngöôøi soáng ñoäng vaø deã thay ñoåi. (do ñoù coù töø
"mercurial", hoaït baùt). Neáu sanh nhaèm sao Hoûa, haønh tinh ñoû röïc cuûa vò Chuùa cuûa chieán
tranh, ngöôøi ñoù haún hieáu chieán hoaëc thích gaây goã....
Con ngöôøi hieän ñaïi khoâng coøn tin vaøo chieâm tinh hoïc. Chuùng ta nghieân cöùu caùc vì sao
baèng caùc phöông phaùp khoa hoïc, vôùi muïc ñích coù khoa hoïc nhaèm tìm ra chaân lyù. Vieäc
nghieân cöùu caùc vì tinh tuù coù khoa hoïc goïi laø chieâm tinh hoïc. Caùc nhaø chieâm tinh hoïc hieän
ñaïi baèng caùc phöông tieän duïng cuï khoa hoïc tuyeät vôøi nhö kính thieân vaên, maùy phaân
quang,... cuøng vôùi söï giuùp ñôõ cuûa toaùn hoïc, seõ khaùm phaù ra chaân töôùng caùc vì sao cuøng
vôùi kích côõ, troïng löôïng cuûa noù ñoàng thôøi vôùi nhöõng chuyeån ñoäng thaät vaø khoaûng caùch
cuûa chuùng trong khoâng gian.
Maõi ñeán thôøi ñaïi Copernicus, nhaø thieân vaên hoïc löøng danh ngöôøi @ theá kyû 15, ngöôøi ta
môùi tin raèng quaû ñaát laø trung taâm cuûa vuõ tru, vaø raèng maët trôøi, maët traêng vaø caùc vì tinh
tuù quay xung quanh traùi ñaát. Ngaøy nay chuùng ta bieát raèng traùi ñaát chæ laø moät haønh tinh
nhoû cuøng vôùi caùc haønh tinh khaùc quay xung quanh maët trôøi. Maët traêng laø moät veä tinh raát
nhoû. Maët trôøi laø moät vì sao nhoû. Vaø caùc vì sao laø nhöõng maët trôøi vó ñaïi, noù lôùn hôn maët
trôøi chuùng ta nhieàu, nhöng vôùi moät khoaûng caùch lôùn, troâng nhö nhöõng ñieåm saùng laáp
laùnh. AÙnh saùng ñi vôùi toác ñoä 186 000 daëm/giaây. Vaø coù vì tinh tuù phaûi maát haøng traêm naêm
vaø thaäm chí haøng ngaøy naêm aùnh saùng môùi ñeán ñöôïc traùi ñaát. Laáy ví duï sao Sirius caùch xa
chuùng ta 200 naêm aùnh saùng. Nghóa laø noùi veà vaän toác aùnh saùng, noù ñi vôùi toác ñoä khoâng
töôûng töôïng ñöôïc, 200 naêm môùi ñeán maét chuùng ta. Cuõng gioáng nhö cuûa chuùng ta, nhöõng
thieân theå maët trôøi naøy coù leõ laø nhöõng khoái khí noùng khoång loà. Vaø moãi moät thieân theå coù theå
laø trung taâm vuõ truï cuûa caùc thieân theå khaùc quay xung quanh noù.
YÙ thöùc raèng nhöõng maët trôøi khoång loà chuyeån ñoäng coù traät töï trong khoâng gian vôùi khoaûng
caùch thaät ñaùng sôï ñaõ laáp ñaày tö töôûng chuùng ta xen laãn vôùi loøng kính troïng laãn sôï haõi.
TÖØ MÔÙI :
1. astrology /6'str0l6d21/ (n) : chieâm tinh hoïc - astrollogist
2. astronomy /6'str0n6m1/ (n) : thieân vaên hoïc - astronomer
3. ancient times /'e1n~6nt ta1ms/ (n) : thôøi coå, thôøi xöa
4. to inscribe /1n'skra1b/ (v) : khaéc, chaïm troå, ghi
5. Mesopotamia /,mes6p6'te1mj6/ (n) : teân xöù ôû Trung Ñoâng
6. Babylonian /ba'b1lon6n/ : daân Ba bi lon (adj)
7. Egyptian /'1d71p~n/ (n) /1j1'pt/ daân Ai Caäp - Egypt, /1j1'pt/ (n.) nöôùc Ai Caäp
8. scarcely /'ske6sl1/ (adv) : haàu nhö khoâng, khoù maø
9. residence /'rez1d6ns/ (n) : nôi cö truù - residential /'rez1d6ntal/ (adj)
10. deity /'di:1t1/ (n) : nhaø thaàn luaän
11. destiny /'dest1n1/ (n) : ñònh meänh, vaän meänh
12. to give rise to : laøm phaùt sinh
13. ascendant /6'send6nt/ (n) : luùc leân, luùc thònh nhaát
14. constellation /k0nt6'lei~n/ (n) : tinh toïa, choøm sao
15. planet /'pl%n1t/ (n) : haønh tinh
16. Saturn /'s%t6n/ (n) : Thoå Tinh
17. saturnine /'s%t6na1n/ (adj) : toái taêm (ngöôøi, veû maët, khí chaát)
18. Mercury /'m3:kjur1/ (n) : Thuûy Tinh
19. vivacious /v1've1~6s/ (adj) : soáng ñoäng, hoaït baùt, lanh leï
20. mercurial /m3':kjur1al/ (adj) : hay thay ñoåi tính tình
21. Mars /m@:z/ (n) : Hoûa Tinh
22. martial /'m@:l/ (adj) : veà voõ, hieáu chieán duøng voõ
23. moderns /'m0dn/ (n) : ngöôøi thuoäc theá heä môùi, ngöôøi hieän ñaïi
24. spectroscope /'spektr6sk6$p/ (n) : maùy phaân quang
25. Copernicus Nikolas Copernicus (1473-1654) : nhaø thieân vaên hoïc löøng danh cuûa Ba-Lan
26. satellite /'s%t6la1t/ (n) : veä tinh
27. twinkling /'tw17kl17/ (adj) : laáp laùnh, nhaáp nhaùy
28. mass /m%s/ (n) : khoái
 75. ECONOMY AND PARSIMONY
TÍNH TIEÁT KIEÄM VAØ TÍNH BUÛN XÆN

OUTLINE
1. Economy.
2. Parsimony.
The word "Economy" means, literally, "house - management1" ; but in ordinary speech it
signifies2 wisdom and care in the expenditure3 of money. Every one whose income is
limited must practise economy, or he will soon find himself in financial difficulties4. A wise
order of expenditure must be observed5. First, we must secure the necessaries6 of life, for
without these we cannot live. For example, we must buy sufficient wholesome7 food for
ourselves and our families, pay house - rent for necessary shelter, and in cold climates
purchase fuel to heat the house, and warm clothing ; and also provide for the education of
children. Next will come what economists call the " conventional necessaries" ; that is, things
which while not being necessary to keep up alive and in health, are necessary to enable us to
keep up our social position certain style of house, and fashion of clothes, for example. A
coolie may go about in the hot weather in a loin-cloth ; but an educated gentleman must
wear respectable clothes, and live in a decent8 house, or he will not be able to keep his
position in society. Next in order of importance, we ought to put way part of the monthly
income as savings9, to provide for times of illness old age, and the support of the family
when the bread - winner dies. When all these wants have been supplied and not before, we
may think about buying luxuries. By luxuries we do not mean silly harmful pleasures, but all
desirable things that are not actually necessary for life and efficiency. For example, we can
live without books, pictures, music, flower - gardens, easy - chairs, ornaments in house, and
so forth ; but all these things are wholesome and desirable, and every man has a right to have
them if he can afford them. If we reverse the wise order of expenditure, and put luxuries first
and necessaries last, we shall soon be in a serious trouble.
Parsimony is mistaken by some people for economy. But parsimony is a fault, and a silly
fault. It is miserliness and meanness in money matters. Parsimony is thrift carried to
excess10. It is good and necessary to save money for future needs ; but it is silly to starve
oneself and go without the necessaries of life, simply to hoard up money : and it is mean
and silly to stint11 expenditure when expenditure is necessary. The proverb says, " Don't
" spoil the ship for the sake of a ha'p'orth of tar " For instance, a house - owner who
thinks it extravagant to carry out petty annual repairs, will in a few years time find his
house in such a bad state that he will have to spend large sums to save it from complete
ruin. He is " penny wise and pound foolish12 ; for " stitch in time saves nine ".
Also, buying inferior things because they are cheap, is false economy : it is cheaper in
the long run to pay more for a better article.
In fact, economy is the happy mean between two extremes13 - both of which are
foolish ; extravagance on one side and parsimony on the other.
Töø "Economy" theo nghóa cuûa töø coù nghóa laø vieäc quaûn gia nhöng trong lôøi noùi, noù coù
nghóa laø söï khoân ngoan coù quan taâm ñeán vieäc chi tieâu chi tieàn. Nguoàn thu nhaäp coù haïn, do
ñoù con ngöôøi phaûi tieát kieäm neáu khoâng anh ta seõ gaëp khoù khaên veà taøi chaùnh, phaûi aùp duïng
vieäc thu xeáp chi tieâu coù tính toaùn. Tröôùc heát, chuùng ta phaûi baûo ñaûm nhu caàu cuoäc soáng vì
khoâng coù chuùng ta khoâng theå soáng. Laáy ví duï, chuùng ta phaûi mua ñaày ñuû thöùc aên boå
döôõng cho chuùng ta vaø gia ñình, traû tieàn thueâ nhaø, vaø nhöõng luùc thôøi tieát laïnh leõo phaûi
mua nhieân lieäu haàu söôûi aám ngoâi nhaø, quaàn aùo, vaø cung caáp ñieàu kieän giaùo duïc cho con
caùi. Keá ñeán chuùng ta môùi daønh cho vieäc chi tieâu goïi laø "nhu caàu theo qui öôùc" maø caùc nhaø
kinh teá hoïc thöôøng goïi. Nghóa laø nhöõng thöù khoâng caàn thieát cho cuoäc soáng vaø cho söùc
khoûe, laø nhöõng caùi caàn thieát veà hình thöùc vò trí trong xaõ hoäi, veà thôøi trang aùo quaàn. Moät
ngöôøi thôï than coù theå maët khoá ñi daïo luùc noùng böùc. Nhöng moät ngöôøi coù hoïc thöùc phaûi aên
maëc ñaøng hoaøng vaø soáng trong moät ngoâi nhaø sang troïng neáu khoâng anh ta maát choã ñöùng
trong xaõ hoäi. Vaø ñieàu quan troïng tieáp theo laø chuùng ta phaûi daønh duïm moät moùn tieàn nhoû
haøng thaùng ñeå duøng luùc oám ñau, tuoåi giaø vaø cung caáp cho gia ñình khi coù ngöôøi beänh taät.
Khi nhöõng nhu caàu naøy ñöôïc thoûa maõm, chuùng ta coù theå nghó ñeán vieäc mua saém ñoà sang
troïng. Noùi ñeán sang troïng, khoâng coù nghóa laø nhöõng thuù vui coù haïi voâ duyeân, maø laø nhöõng
vaät duïng chuùng ta mong muoán coù ñöôïc nhöng thaät söï khoâng caàn thieát. Chaúng haïn chuùng
ta coù theå soáng maø khoâng coù saùch, tranh, nhaïc, nhöõng khu vöôøn ñaày hoa, nhöõng chieác gheá
baønh thoaûi maùi, caùc vaät trang trí trong nhaø vaø vaân vaân. Tuy vaäy taát caû nhöõng thöù naøy ñeàu
laø laønh maïnh vaø boå ích vaø ngöôøi ta coù quyeàn thöôûng thöùc chuùng neáu hoï coù khaû naêng. Neáu
chuùng ta xem laïi vieäc chi tieâu ñaûo loän vieäc mua saém laõng phí leân haøng ñaàu vaø vieäc chi
tieâu caàn thieát sau cuøng, chuùng ta seõ gaëp phaûi khoù khaên nghieâm troïng.
Coù ngöôøi laàm laãn tieát kieäm vôùi keo kieät. Nhöng keo kieät laø moät toäi loãi, loãi voâ duyeân. Trong
vaán ñeà tieàn baïc, ñoù laø tính keo kieät vaø chi li. Buûn xæn laø tieát kieäm quaù thaùi. Daønh duïm tieàn
baïc cho töông lai laø ñieàu toát vaø caàn thieát neâu laøm. Nhöng thaät buoàn cöôøi phaûi nhòn aên,
khoâng coù nhu caàu soáng maø chæ bo bo giöõ tieàn. Vaø thaät laø voâ lyù khi chaét boùp vieäc chi tieâu
trong khi chi tieâu raát caàn thieát. Tuïc ngöõ coù caâu "Ñöøng phaù hoûng chieác thuyeàn vì lôïi ích caù
nhaân nhoû heïp". Ví duï moät ngöôøi chuû nhaø nghó ñeán vieäc söûa sang haøng naêm ngoâi nhaø ôû
trong moät tình traïng toài teä phaûi maát moät moùn tieàn lôùn ñeå cöùu nguy ngoâi nhaø ñang trong
tình traïng hö hoûng hoaøn toaøn. Anh ta ñuùng laø ngöôøi khoân töøng xu, daïi töøng ñoàng. Haõy
laøm ngay ñeå khoûi raùch vieäc ra !
Töông töï, mua nhöõng thöù haøng xuoáng caáp reû tieàn laø tieát kieäm giaû vôø. Mua nhöõng moùn
haøng toát vaø beàn hôn tuy ñaét hôn thì môùi thaät söï reû hôn.
Thaät ra tieát kieäm laø bieän phaùp trung duïng giöõa hai thaùi cöïc. ÔÛ ñaàu hai thaùi cöïc ñeàu khoâng
khoân ngoan - laõng phí vaø buûn xæn. !
TÖØ MÔÙI :
1. house-management /ha$s 'm%n1d2m6nt/ (n) : vieäc quaûn gia
2. to signify /'s1n1fa1/ (v) : coù nghóa, nghóa laø
3. expenditure /1k'spend1t~6(r)/ (n) : vieäc chi tieâu
4. financial difficulties /fa1'n%n~l 'd1f1k6ltiz/ (n) : khoù khaên, taøi chính
5. to observe /6b'z3:v/ (v) : theo, aùp duïng
6. necessary /'nes6s6r1/ (n) : nhu caàu, vaät caàn thieát
7. wholesome /'h6$ls6m/ (adj) : coù ñuû chaát dinh döôõng
8. decent /'di:snt/ (adj) : ñuû tö caùch, ñaøng hoaøng
9. savings /'se1v17z/ (n) : tieàn tieát kieäm
10. to excess /'1kses/ (v) : tôùi choã thaùi quaù, tôùi cöïc ñieåm
11. to tint /t1nt/ (v) : haïn cheá, chaét boùp
12. penny wise and pound foolish : khoân töøng xu, daïi töøng ñoàng
13. the happy mean between two extremes : bieän phaùp trung duïng giöõa hai thaùi cöïc
 76. IS HISTORY THE BIOGRAPHY OF GREAT MEN ?
PHAÛI CHAÊNG LÒCH SÖÛ LAØ TRUYEÄN KYÙ CUÛA VÓ NHAÂN ?

OUTLINE
1. The view that Great Men made history.
2. The view that Great Men were the products of their age.
3. Both must be combined to get at the truth.
Thomas Carlyle1 said it was, and wrote his book "Heroes and Hero-worship" to
illustrate the theory ; and Emerson2, the American essayist, said, " All history resolves
itself very easily into the biography of a few stout and earnest person" when we say, as
carcyle said, that " Universal History, the history of what man has accomplished in this
world, is at bottom the History of the Creat Men who worked there " we mean that in
every age there have been men who have risen head and shoulders3 above their
fellows, and who, by their strong character, dominant4 personality5 and intellectual
genius, have been " the modellers, patterns, and in a wide sense creators, of what so
ever the general mass of men contrived6 to do or to attain ". For example, the life of
Pericles7 is a summary of what Athens accomplished in art, literature and statesmanship
; the biography of Julius Caesar8 is a history of the rise of the Roman Empire ; Martin
Luther9 was the creator and abstract10 of the Reformation ; William Pitt's11 life is the
history of the creation of the British Empire, and the work of Rousseau12 accounts for
the French Revolution. It was such great men - great statesmen, soldiers, poets, writers,
prophets, rulers, priests, philanthropists13, and business - organisers - who started the
great movements in history, and led men, for good or evil, in the way they have gone.
No doubt there is truth in this view ; but it is not the whole truth. For it is as true to say
that the Great Man is the product of his age, as to say he is its creator. Take, for
example, Martin Luther, the German monk, who stands out as the chief figure in the
Reformation movement in the 16th Century. Before Luthar rose there were many
earnest religious men who deplored14 the corruption15 of the Christian Church16.
There had been growing for a long time a feefing of unrest17, doubt, criticism and
disgust among the masses18, But it was not defined, nor very vocal19. It all found its
expression in - the bold monk, Martin Luther, who put himself at the head of a
movement which had already begun, and led it on to victory. He summed and boldly
expressed what many had been vaguely feeling. The powder was already collected ; he
was the match that ignited20 it and caused the explosion21. But it is doubtful if even a
great man, like Luther, could have done what he did, had not the way been prepared for
him by many lesser men22 and the general feelings of the times.
The great movements of history were not entirely the creation the great men of history.
Millions of forgotten individuals made them possible ; though the great man guided
them and made them successful. So, history is not only the biography of great men, but
the biography of millions of lesser men also.
Ñaây laø caâu noùi cuûa Thomas Carlyle, ngöôøi vieát cuoán "anh huøng vaø söï nghieäp anh huøng"
ñeå minh hoïa cho thuyeát cuûa oâng. Vaø Emersor, nhaø luaän vaên ngöôøi Myõ noùi raèng "Lòch söû
laø töï noù ñi vaøo tieåu söû cuûa nhöõng ngöôøi con khoûe maïnh vaø soát saéng". Nhö Carlyle noùi, khi
chuùng ta cho raèng "lòch söû theá giôùi laø lòch söû veà nhöõng con ngöôøi laøm ñöôïc cho theá giôùi
naøy, laø ôû taän cuøng söû cuûa Chuùa taïo ra nôi ñoù". Coù nghóa raèng ôû moãi thôøi ñaïi ñeàu coù
nhöõng con ngöôøi noåi baät ñoù laø nhöõng ngöôøi coù tính caùch maïnh meõ, coù nhaân caùch hôn haún
moïi ngöôøi vaø coù taøi naêng ñích thöïc ñaõ töøng laø "caùc moâ hình, khuoân maãu trong ñaùm ngöôøi
saùng taïo, laø löïc löôïng goàm nhöõng ngöôøi ña möu tuùc trí daùm nghó daùm laøm". Ví duï, cuoäc
ñôøi cuûa Pericles laø moät baûng toùm taéc ñöôïc Athers theå hieän trong ngheä thuaät, vaên chöông
vaø taøi ngheä chính trò. Tieåu söû cuûa Julius Caesar laø lòch söû thòch vöôïng cuûa ñeá quoác La
Maõ. Martin Luther laø moät nhaø saùng taïo ñoàng thôøi laø cha ñeû cuûa phong traøo caûi caùch.
William Pitt coù moät cuoäc ñôøi phaûn aùnh lòch söû cuûa söï saùng taïo cuûa vöông quoác Anh. Vaø
taùc phaåm Rousseau phaûn aùnh cuoäc caùch maïng Phaùp. Ñoù laø nhöõng con ngöôøi vó ñaïi,
nhöõng chính khaùch, nhöõng chieán só, thi só, hay nhaø vaên, caùc nhaø tieân tri, nhöõng ngöôøi
thoáng trò, hay caùc cha coá, caùc nhaø töø thieän vaø caùc thöông gia coù taàm côõ. Hoï laø nhöõng
ngöôøi con môû ñaàu caùc phong traøo lôùn trong lòch söû, ñöa loaøi ngöôøi ñi treân chaëng ñöôøng
hoï ñaõ ñi coù theå toát hoaëc xaáu.
Roõ raøng coù moät söï thaät trong quan ñieåm naøy. Nhöng khoâng phaûi laø söï thaät hoaøn toaøn. Khi
noù raèng con ngöôøi vó ñaïi laø saûn phaåm cuûa thôøi ñaïi, khi noùi raèng con ngöôøi laø ngöôøi saùng
taïo. Ñieàu ñoù laø söï thaät. Laáy ví duï, Matin Luther, thaày tu ngöôøi Ñöùc, nguyeân laø nhaân vaät
chính cuûa phong traøo caûi caùch ôû theá kyû 16. Tröôùc Luther, ñaõ coù raát nhieàu ngöôøi theo toân
giaùo chính leân aùn söï ñoài baïi cuûa giaùo hoäi Cô Ñoác. Tình caûm baát an, nghi ngôø, pheâ phaùn
vaø khinh gheùt ngaøy nay caøng troãi daäy trong quaàn chuùng. Tuy nhieân ñieàu ñoù khoâng ñöôïc
xaùc ñònh roõ cuõng khoâng phaûi laø khaåu thuaät. Taát caû ñieàu ñoù ñöôïc tìm thaáy trong lôøi noùi
cuûa caùc vò tu haønh gan daï. Martin Luther, ngöôøi töï ñaët mình ñöùng ñaàu phong traøo noåi daäy
vaø laõnh ñaïo phong traøo ñeán thaéng lôïi. OÂng ñaõ daùm caû gan noùi leân tình caûm maø nhieàu
ngöôøi mô hoà caûm nhaän. Thuoác suùng ñaõ coù saün. Vaø oâng laø que dieâm chaâm ngoøi taïo neân noå
vang lôùn. Nhöng ñoù coøn laø moái ngôø vöïc neáu ngöôøi ñoù cho duø laø moät ngöôøi vó ñaïi nhö
Luther, haún ñaõ laøm ñöôïc ñieàu anh ta muoán laøm, vaø ñoù cuõng khoâng phaûi ñöôïc trang bò
saúng cho anh ta bôûi nhöõng ngöôøi keùm quan troïng vaø tình caûm toång hôïp cuûa caùc thôøi ñaïi.
Caùc phong traøo coù taàm côõ trong lòch söû khoâng phaûi hoaøn toaøn do söï saùng taïo cuûa nhöõng
con ngöôøi vó ñaïi trong lòch söû. Haøng trieäu trieäu ngöôøi ñaõ bò queân laõng ñaõ goùp phaàn taïo
neân ñieàu ñoù. Maëc daàu ngöôøi vó ñaïi laõnh ñaïo hoï, ñöa hoï ñeán vôùi thaønh coâng. Vì theá lòch söû
khoâng chæ laø tieåu söû cuûa nhöõng ngöôøi vó ñaïi maø coøn laø tieåu söû cuûa haøng trieäu trieäu con
ngöôøi keùm coûi hôn.
TÖØ MÔÙI :
1. Thomas Carlyle : luaän vaên vaø lòch söû gia Anh (1795-1881)
2. Emerson, Ralph Waldo (1803-1881) : luaän vaên gia, thi só, vaø trieát hoïc gia Hoa Kyø
3. head and shoulders = by the head and ears : moät caùch troäi hôn haún
4. dominant /d4min6nt/ (adj) : coù öu theá hôn, troäi
5. personality /,p3:s6'n%l6t1/ : nhaân caùch
6. to contrive /k6n'traiv/ (v) : möu ñoà, nghó keá
7. Pericles : chính trò gia Nhaõ Ñieàn, Hy laïp (495-429 T.C.N)
8. Julius Caeser Caius Julius Caesar : danh töôùng vaø chính trò gia La Maõ (100-44 tröôùc C.N)
9. Martin Luther : nhaø laõnh tuï caûi caùch toân giaùo Ñöùc (1483-1546)
10. abstract : nhaø lyù luaän, chuû xöôùng
11. Williand Pitt (1808-1778) : chính trò gia Anh
12. Roussea Jean Jacques, (1712-1778) : trieát gia vaø vaên só Phaùp
13. philanthropist /,f1'l%n8r6p1/ : nhaø töø thieän, ngöôøi theo chuû nghóa baùc aùi
14. to deplore /di'pl0:/ (v): cheâ traùch, leân aùn
15. corruption /k6'^p~n/ (n): söï thoái naùt, ñoài baïi
16. the Christian Church /'krist~6n t~3:~/ (n): Giaùo Hoäi Cô Ñoác
17. unrest /^nrest/ (n): söï baát an, baát oån ñònh
18. the masses /56 m@:s1z/ (n): quaàn chuùng, daân chuùng
19. vocal /'v6$k/ (adj): khaåu thuaät, ôû mieäng, ñöôïc noùi leân
20. to ignite /19'na1t/ (v): chaâm moài löûa, laøm phaùt hoûa
21. explosion /1k'sp;6$7n/ : söï buøng noå - to explode (v)
22. lesser men /les6r men/ : nhöõng ngöôøi keùm quan troïng hôn
 77. FREE LIBRARIES
THÖ VIEÄN MIEÃN PHÍ

OUTLINE
1. Books and Reading.
2. Advantages of Free Libraries.
3. Disadvantages of Free Libraries.
Ruskin calleed good books, "King's Treasuries" : treasuries, not of gold and silver and
precious stones but of knowledge and wisdom. They perseve the great thoughts, the
beautiful imaginings, the wise counsels, and the accumulated knowledge, of past ages.
Kings keep their treasuries bolted1 and barred2 and guarded, but the treasuries of
knowledge are open to every one who has the key - and the key is simply the ability to
read3and the disire to learn.
Yet there are many people who have this key, and yet are shut out from these treasuries.
Books even in this age of cheap literature, cost money : and there are many poor people
who cannot afford even the price of a cheap edition. They can read, and they crave for
knowledge, but they cannot satisfy their thirst because they cannot pay the small cost of
a book. It was for such people that Free Libraries were established. Many have been
provided in England and America by philanthropis4 people, like Mr. Carnegie5, the
American lillionaire ; but in England, every town has its Free Library, provided and
supported by Municipal funds and managed by a special committee6. They are called
Free Libraries because the members have to pay mo subscription7. Any decent person,
however poor, can join, and can get any book out he wants without charge.
There is no doubt that Free Libraries are a great blessing, and, when the books are
wisely selected, they have a great educational value, and have done much to encourage
the habit of reading among the working classes. Of course, most of the books are novels,
and most of the readers are novel - readeres ; but there is not much harm in this, as the
reading of sound fiction is not only a source of amusement, and pleasure, but is also a
means of broadening one's mind and learning more about life and human mature. And
there is always a good selection of serious books8 - history, biagraphy. travel, poetry,
and literature - which are appreciated by many readers.
It is difficult to find and objections to Free Libraries. which on the whole are very usful
institutions ; but there are one or two. One disadvantage is that the muchread and well -
thumbed books of a Free Library are often the carriers of infectious diseases. A popular
novel that passes through many hands becomes soiled9 and dirty, and may pass on a
disease from an infected10 reader to the next person who takes the book out. Another
disadvantage is that such libraries discourage the buying of books by people who could
well afford to have their own. If a book is worth reading and re-reading, it is worth
buying and keeping : and areal book-lover never wants to read a borrowed book, if he
can afford to buy it for himself. Yet there are people who think nothing of spending Rs.
50 - on a dinner, who would think it a waste of money to spend the same sum on books
which would be a constant source of pleasure and instruction.
Ruskin goïi saùch coù giaù trò laø "kho taøng cuûa Vua" - kho baùu ôû ñaây khoâng chæ laø vaøng, baïc
vaø ñaù quí maø coøn laø kieán thöùc vaø trí khoân ngoan. Hoïc tích luõy nhöõng tö töôûng lôùn, nhöõng
vieãn caûnh ñeïp, lôøi khuyeân khoân ngoan, vôùi moät kho kieán thöùc ñöôïc tích luõy. Vua chuùa giöõ
gìn kho baùu baèng caùch khoùa kyõ, caøi then vaø baûo veäc giöõ gìn. Nhöng vôùi kho taøng tri thöùc
luoân môû roäng cho nhöõng ngöôøi coù chìa khoùa trong tay. Chìa khoùa ôû ñaây chính laø khaû
naêng ñoïc vaø loøng khao khaùt hoïc hoûi.
Tuy nhieân coù nhieàu ngöôøi coù chìa khoùa nhöng bò nhoát ngoaøi kho baùu voâ giaù. Saùch, thaäm
chí trong thôøi ñaïi vaên chöông reû maït cuõng ñaùng ñoàng tieàn. Ñoàng thôøi coù khoâng ít ngöôøi
ngheøo khoâng coù khaû naêng mua saùch cho duø saùch reû. Hoï bieát ñoïc vaø hoïc khao khaùt tri thöùc
nhöng hoï khoâng thoûa maõn côn khaùt khao bôûi hoï khoâng coù khaû naêng mua moät cuoán saùch.
Thö vieän mieãn phí ñöôïc thaønh laäp daønh cho nhöõng ngöôøi khoâng coù khaû naêng mua saùch
ñoïc. ÔÛ Anh vaø Myõ, caùc nhaø töø thieän ñaõ cung caáp cho ngöôøi ngheøo caùc thö vieän muieãn phí
nhö MR. Carnegie, nhaø trieäu phuù Myõ. ÔÛ Anh oû moãi phoá ñeàu coù thö vieän mieãn phí ñöôïc quó
thaønh phoá taøi, trôï, trang bò, do moät uûy ban ñaëc bieät quaûn lyù. Goïi laø thö vieän mieãn phí bôûi
caùc thaønh vieân khoâng phaûi ñoùng tieàn. Baát kyø ngöôøi ñöùng ñaén naøo tuy ngheøo ñeàu coù theå
tham gia, möôïn saùch maø khoâng phaûi traû tieàn.
Roõ raøng thö vieän mieãn phí laø moät may maén lôùn vaø khi saùch ñöôïc thu thaäp choïn löïa seõ coù
giaù trò giaùo duïc raát lôùn. Ñoàng thôøi noù seõ ñoäng vieân caùc taàng lôùp lao ñoäng coù thoùi quen
ñoïc saùch. Taát nhieân haàu heát laø tieåu thuyeát vaø ñoäc giaû laø ngöôøi ñoïc tieåu thuyeát, nhöng
nhöõng cuoán tieåu thuyeát khoâng ñoäc haïi nhieàu. Ñoïc saùch vieãn töôûng khoâng chæ laø nguoàn
giaûi trí tieâu khieån maø coøn môû roäng ñaàu oùc vaø bieát nhieàu hôn veà cuoäc soáng vaø baûn tính con
ngöôøi. Luoân coù moät boä söu taäp saùch hay, nghieâm tuùc nhö lòch söû, tieåu söû, du lòch, thô ca,
vaø vaên hoïc ñöôïc nhieàu ñoäc giaû uûng hoä nhieät tình.
Khoù maø thaáy moät söï phaûn ñoái ñoái vôùi thö vieän mieãn phí, caùc hoïc vieän coâng ích. Tuy nhieân
coù ñoâi ñoâi baát tieän. Ñieàu baát lôïi ñoù laø saùch coù nhieàu trang ñöôïc ñoïc nhieàu vaø bò sôøn. Ñieàu
naøy nhö moät caên beänh laây lan. Moät cuoán tieåu thuyeát hay thöôøng ñöôïc truyeàn ñoïc nhieàu
ngöôøi trôû neân dô cuõ. Vaø coù theå mang maàm beänh töø ngöôøi ñoïc saùch coù beänh sang ngöôøi
ñoïc tieáp theo. Moät ñieàu baát lôïi nöõa laø nhöõng thö vieän nhö vaäy seõ laøm giaûm soá ngöôøi mua
saùch, nhöõng ngöôøi coù ñuû khaû naêng töï saém laáy. Neáu moät cuoán saùng ñaùng ñeå ñoïc ñi ñoïc laïi,
noù xöùng ñaùng ñöôïc mua vaø ñöôïc giöõ gìn. Vaø ngöôøi yeâu saùch khoâng bao giôø thích ñoïc moät
cuoán saùch möôïn khi anh ta coù khaû naêng töï mua ñöôïc. Tuy nhieân coù nhöõng ngöôøi khoâng
nghó ñeán vieän chi tieàn 50 Ruùp cho 1 buoåi aên toái seõ cho raèng hci tieàn ñoù vaøo vieäc mua saùch
seõ raát laõng phí maø ñoù seõ laø moät nguoàn voâ taän cuûa giaûi trí vaø hoïc hoûi.
TÖØ MÔÙI :
1. to bolt /b6$lt/ (v): khoùa laïi, caøi then -(n) caùi then
2. to bar /b@:/ (v): chaén ngang, caøi then
3. the ability to read /6'b1l6t1 tu ri:d/ : khaû naêng bieát ñoïc
4. philanthropic /f1l%8r6p1k/ (adj): töø thieän, baùc aùi
5. Carnegie, Andrew Carnegie (1837-1919) : Vua Theùp Hoa Kyø
6. committee /'k6m1t1/ (n): uûy ban, tieåu ban
7. subscriprion /s6b'skr1p~n/ (n): tieàn ñoùng goùp
8. serious books /'s16r16s b$:kz/ (n): saùch ñöùng ñaén
9. soiled /s01ld/ (adj): baån, dô daùy
10. infected /1nfckt1d/ (adj): coù beänh truyeàn nhieãm
 78. EXPERIENCE IS THE BEST TEACHER
KINH NGIEÄM LAØ OÂNG THAÀY TOÁT NHAÁT

OUTLINE
1. Experience teaches the Art of Living1.
2. This she teaches thoroughly, but she charges high fees.
3. Whether her lessons are pleasant or unpleasant, depends on ourselves.
It is not everything that experience can teach. You cannot learn such subjects as history,
geography, biology and chemistry from experience ; though even in some of these
subjects, the practical application of the principles learnt in books is necessary for a
mastery of the theory. For example, you cannot learn chemistry from a text-book
without practical experiments2 in the laboratory3. But experience does not profess4 to
teach such subjects ; her great subjecd is the Art of Living, and this no one can teach as
well as she can.
One might think that, after so many centuries, we could learn how to live from the
experience of our forefathers, as recorded5 in books, or as taught by the advice of our
elders : but somehow we don't. Most of us have to learn for ourselves, from our own
experience, the same old truths of conduct that our fathers learnt before us. You may
warn a child a dozen times a day against playing with fire ; but he does not believe you,
until he scorches6 his hands ; and after that " the burnt child dreads the fire " You may
tell a child that eating green apples will give him gripes7 ; but he is sceptical, until
convinced by a severe stomach-ache8. In the same way, we older children have to learn
for ourselves often by bitter experience9, such old truths as " Honesty is the best policy
" " All is not gold that glitters " " A rolling stone gathers no moss ", " He who touches
pitch is defiled10, " No pains, no gains", and " The way of transgressor11 is hard " It is
by suffering we learn patience, by facing danger we learn courage, by sorrow we learn
sympathy, by mistakes we reach perfection.
Experience is a stern12 school-mistress. She sets us hard lessons, punishes severely
inattention and stupidity, and charges very high fees. But what she teaches, she teaches
thoroughly. We never forget her lessons. The worst of it is that we sometime learn her
lessons too late. The man who breaks all the rules of health in his youth by self-
indulgence and vice, learns at last, when his health is wrecked for life, the right way of
living : but too late to be of any use to him.
But all the lessons of experiene are not unpleasant. Whether they are pleasant or
unpleasant will depend upon ourselves. For we can just as easily learn from experience
that honesty pays in the long run, as that dishonesty does not ; that temperance13
maintains health, as the excess ruins body and soul ; that kindness to others brings us
joy, as that selfishness leads to unhappiness.
Khoâng phaûi moïi caùi kinh nghieäm coù theå ñem truyeàn daïy ñöôïc. Baïn khoâng theå naøo hoïc caùc
moân lòch söû, ñòa lyù, sinh hoïc vaø hoùa hoïc töø kinh nghieäm. Maëc daàu ngay caû moät soá moân
naøy, nhöõng nguyeân taéc öùng duïng thöïc tieãn trong saùch laø ñieàu caàn phaûi hoïc ñeå naém vöõng
lyù thuyeát. Ví duï nhö baïn khoâng theå hoïc hoùa hoïc ôû trong vôû maø khoâng thöïc haønh thí
nghieäm trong phoøng thí nghieäm. Tuy nhieân khoâng phaûi kinh nghieäm noùi roõ phaûi daïy
nhöõng moân nhö theá. Muïc ñích lôùn cuûa noù laø ngheä thuaät soáng vaø khoâng ai coù theå daïy hay
baèng söï kinh qua.
Ngöôøi ta coù theå cho raèng qua nhieàu theá kyû chuùng ta coù theå bieát soáng qua kinh nghieäm cuûa
cha oâng chuùng ta ñaõ ñöôïc ghi laïi trong saùch vôû hay ñöôïc truyeàn daïy baèng nhöõng lôøi
khuyeân cuûa ngöôøi ñi tröôùc. Nhöng daãu sao chuùng ta ñaõ khoâng laøm ñöôïc ñieàu ñoù. Haàu heát
chuùng ta phaûi töï hoïc hoûi töø kinh nghieäm caù nhaân, töø nhöõng chaân lyù, caùch cö xöû maø cha
oâng ñeå laïi. Baïn coù theå caûnh caùo moät ñöùa treû ñuøa vôùi löûa ngaøy caû chuïc laàn. Nhöng noù seõ
khoâng tin baïn cho ñeán luùc ngaøy töï noù laøm boûng tay. Roài sau ñoù "ñöùa treû bò boûng sôï löûa".
Baïn coù theå baûo treû raèng aên taùo xanh seõ ñau buïng ; Nhöng noù vaãn khoâng tin cho ñeán khi
ñau buïng döõ doäi. Töông töï chuùng thöôøng ra leänh treû phaûi töï hoïc baèng nhöõng kinh nghieäm
cay ñaéng nhö chaân lyù thaät muoân ñôøi "Trung thöïc laø chính saùch toái öu" vaø "chôù thaáy laáp
laùnh maø ngôõ laø vaøng", hay "hoøn ñaù laên khoâng bao giôø bò phuû reâu, neáu anh ta sôø tay vaøo
haéc ín seõ baån tay". "Khoâng coù vinh quang naøo maø khoâng coù ñaéng cay". ñoàng thôøi "con
ñöôøng cuûa keû phaïm phaùp raát gian nan". Qua ñau khoå, ta môùi hoïc ñöôïc loøng kieân nhaãn,
baèng vieäc ñoái ñaàu vôùi hieåm nguy chuùng ta môùi bieát loøng duõng caûm. Coù ñau khoå môùi coù
caûm thoâng. Coù loãi laàm môùi coù ñöôïc söï hoaøn myõ.
Kinh nghieäm laø moät baø giaùo nghieâm khaéc. Baø ta ñöa ra nhöõng baøi hoïc khoù, tröøng phaït söï
voâ yù, ngoác ngheách vaø ñoùng leä phí phaït raát cao. Nhöng cho duø kinh nghieäm daïy ta ñieàu gì,
ñieàu daïy chu ñaùo vaø toaøn myõ chuùng ta seõ khoâng bao giôø queân nhöõng baøi hoïc naøy. Tình
traïng toài teä nhaát ñoù laø ñoái khi chuùng ta hoïc baøi raát muoän. Ngöôøi phaù vôõ moïi qui luaät cuûa
söùc khoûe luùc coøn treû baèng söï say meâ vaø vieäc laøm cuoái cuøng roài seõ bieát ñöôïc raát nhieàu khi
söùc khoûe cuûa anh bò hö hoûng vì cuoäc soáng. Moät loái soáng ñuùng : ñöøng ñeå quaù muoän maøng
môùi nhaän chaân ra giaù trò cuûa noù.
Tuy nhieân caùc baøi hoïc ñeå ñôøi chaúng laáy laøm thuù vò gì. Duø chuùng coù thuù vò hay khoâng ñeàu
phuï thuoäc vaøo baûn thaân chuùng ta. Chuùng ta chæ ruùt ra ñöôïc baøi hoïc töø kinh nghieäm raèng
thaät thaø ñem laïi möu lôïi laâu daøi maø tính giaû doái khoâng coù ; raèng ñieàu ñoä seõ baûo veä ñöôïc
söùc khoûe trong khi thaát thöôøng seõ phaù huûy caùc qui luaät cô theå vaø taâm hoàn ; raèng töû teá vôùi
ngöôøi khaùc seõ ñem laïi cho chuùng ta nieàm vui trong khi ích kyû seõ gaët haùi khoå ñau.
TÖØ MÔÙI :
1. the art of living : ngheä thuaät soáng
2. experiment /1k'sper1m6nt/ (n) : cuoäc thí nghieäm, thöïc nghieäm
3. laboratory /'l%br6t0:ri/ (n) : phoøng thí nghieäm
4. to profess /pr6'fes/ (v) : töï nhaän, noùi roõ
5. to record /r1'k0:d/ (v) : ghi cheùp
6. to scorch /sk0:t~/ (v) : laøm boûng, laøm chaùy
7. gripes /9ra1pz/ (n) : chöùng ñau ruoät
8. stomach-ache /'st^m6ke1k/ (n) : chöùng ñau buïng
9. bitter experience /'b1t6(r) 1k'sp1'6r16ns/ (n) : kinh nghieäm ñau khoå
10. to defile /d1'fa1l/ (v) : laøm baån - to be defiled : bò baån, nhem
11. transgressor /t%nz'9res6r/ (n) : keû phaïm phaùp, phaïm nhaân
12. stern /st3:n/ (adj) : nghieâm nghò, nghieâm khaéc
13. temperance /'temp6r6ns/ (n): söï ñieàu ñoä, tieát ñoä
 79. SELF-DENIAL
TÍNH TÖÏ CHEÁ

OUTLINE
1. The necessity and benefits of self-denial.
2. The evils of excessive and irrational self-denial.
Have you ever noticed that we always spell the first personal pronoun with a capital
letter ? We write you, he, she, they, with small initial letters1 ; but I is always capital - a
big capital " I " And it is natural to do so ; for most of us think far more of ourselves than
of anybody else. The interests and happiness of others are quite secondary2 to my
interests and my happiness-most of us feel.
That is, selfishness is natural to human nature3. It is natural for each of us to want his
own way, to look after his own interests first, to think that he is the most important
person in creation. A child is naturally selfish. His constant cry is, I want this : I will do
that : I won't do what I don't like. Unselfishness, or consideration for the wants and
feelings of others, has to be taught. It is a matter of training. Self-denial means denying
one's self-one's own will and wish. It is saying " No! " to oneself. It is easy to say No to
others : out it takes training and effort to learn to say No to oneself. It is hard to write the
first personal pronoun with a small " i ".
Yet self-denial must be learnt, for selfishness is an ugly thing. It is really the root of all
evil4. All sins are selfishness in some form. The essence of sin is selfishness, and the
essence or goodness in the opposite of selfishness, love. That was why the Founder of
Christianity taught that all morality was summed up in two laws - " Thou shalt love the
Lord thy God with all thy heart " and " Thou shalt love thy neighbour as thyself ". Self-
denial means denying oneself for the sake of5 others : giving up our way, our interests,
our pleasure, when they would cause others unhappiness or harm. When we live in a
community we have to learn to give and take. Every one cannot do just as he likes,
because that would make society impossible. To live together at all, we have to give up
many individual rights for the sake of the common-weal6. And the more we learn to
consider the interest of other, and sacrifice our wishes to please them, the better men we
shall become ; yes, and the happier. For selfishness in the end, brings unhappiness, but
unselfishness is the source of the purest joy.
At the same time, self-denial can be carried to excess. Self-denial just for the sake of
self-denial is foolish. There is no virtue in denying ourselves pure pleasures and
wholesome advantages if our enjoument of them does not hurt anyone else. That was
the mistake religious fanatics7 made, who thought it was virtuous to starve themselves
and torture their bodies and forego8 all happiness. That is a silly kind of self-denial, that
does more harm than good. Besides, we have a duty to ourselves as well as to others :
and it is as much our duty to make the best of ourselves and develop all our powers, as
to help and bless others. Christ did not say, Love thy neighbour more than thyself, but as
thyself.
Baïn coù bao giôø löu yù raèng ñaïi töø nhaân xöng ngoâi thöù nhaát luoân luoân vieát hoa khoâng ?
Chuùng ta vieát you, he, she, they vôùi maãu töï ñaàu bình thöôøng. Nhöng I luoân ñöôïc vieát hoa,
vaø ñieàu naøy laø töï nhieân. Döôøng nhö taát caû chuùng ta nghó veà baûn thaân nhieàu hôn nghó ñeán
ngöôøi khaùc. Quyeàn lôïi vaø haïnh phuùc cuûa ngöôøi khaùc so vôùi caùi toâi laø thöù yeáu. Haàu nhö taát
caû chuùng ta ñeàu caûm thaáy nhö vaäy.
Tính ích kyû laø baûn tính töï nhieân cuûa con ngöôøi. Raát bình thöôøng khi moãi chuùng ta ñeàu coù
nhu caàu rieâng, ñeàu quan taâm ñeán lôïi ích rieâng ñaàu tieân vaø ñeàu cho laø nhaân vaät quan troïng
nhaát. Do ñoù moät ñöùa treû coù tính ích kyû laø bình thöôøng. Caâu noùi thöôøng xuyeân cuûa treû con
laø "Toâi muoán caùi naøy". Toâi seõ laøm vieäc naøy, toâi seõ khoâng laøm ñieàu maø toâi khoâng thích.
Tính khoâng ích kyû hay söï quan taâm ñeán nhu caàu vaø tình caûm cuûa ngöôøi khaùc phaûi ñöôïc
daïy baûo. Ñoù laø vaán ñeà reøn luyeän. Töï cheá coù nghóa laø töø choái caùi toâi, yù chí vaø nieàm ao öôùc
rieâng cuûa baûn thaân. Töï baûo raèng "Khoâng". Khi noùi vôùi ngöôøi khaùc, raát deã noùi töø "khoâng",
nhöng vôùi baûn thaân chuùng ta noùi ñöôïc töø "khoâng" phaûi coù coá gaéng vaø reøn luyeän. Thaät khoù
vieát ñaïi töø nhaân xöng ngoâi thöù nhaát baèng chöõ i nhoû.
Tuy nhieân, tính töï cheá hoïc vì ích kyû laø ñieàu raát xaáu. Ñoù thaät söï laø goác reã moïi ñieàu aùc. Moïi
toäi loãi ñeàu mang tính ích kyû. Maàm moáng cuûa toäi aùc laø ích kyû vaø maàm saùng cuûa loøng toát vaø
tình yeâu, ñoái laäp vôùi loøng ích kyû. Ñoù laø lí do taïi sao nhaø saùng laäp neân Ñaïo Cô Ñoác daïy
raèng baøi hoïc ñaïo ñöùc ñöôïc toùm goïn trong hai nguyeân taéc sau - "Baïn haõy yeâu Chuùa vôùi taát
caû taám loøng cuûa baïn" vaø "haõy yeâu haøng xoùm cuûa baïn !". Töï cheá coøn coù nghóa laø töø choái
caùi ta vì lôïi ích cuûa ngöôøi khaùc. Haõy töø boû sôû thích, nieàm vui, hay loái soáng cuûa chuùng ta
khi nhöõng ñieàu naøy gaây neân ñieàu phieàn toaùi hay coù hai cho ngöôøi khaùc. Khi chuùng ta soáng
trong moät coäng ñoàng, chuùng ta phaûi bieát cho vaø nhaän. Moïi ngöôøi khoâng theå chæ laøm ñieàu
anh ta thích bôûi vì ñieàu ñoá khoâng laøm cho xaõ hoäi tieán ñöôïc. Haõy soáng vì nhau ! Chuùng ta
phaûi töø boû nhöõng quyeàn lôïi caù nhaân vì lôïi ích cuûa coäng ñoàng. Vaø chuùng ta caøng bieát quan
taâm ñeán lôïi ích cuûa ngöôøi khaùc, vaø hy sinh nhöõng mong muoán rieâng haàu laøm vui loøng moïi
ngöôøi, chuùng ta caøng trôû thaønh con ngöôøi toát hôn vaø haïnh phuùc hôn. Ñoái vôùi tính ích kyû
cuoái cuøng noù ñem laïl ñieàu khoâng vui. Tuy nhieân khoâng ích kyû laø nieàm vui lôùn.
Ñoàng thôøi, töï cheá coù theå daãn ñeán quaù ñoä. Töï cheá chæ vì quyeàn lôïi noù laø ñieàu ngu ngoác.
Khoâng coù ñaïo ñöùc naøo phaûi töø boû thuù vui trong laønh cuûa chuùng ta cuõng nhö ñieàu kieän
thuaän lôïi cuûa chuùng ta neáu nieàm khoaùi laïc cuûa chuùng ta khoâng aûnh höôûng ñeán ai. Chæ coù
nhöõng keû cuoàng tín veà toân giaùo laàm laãn ñieàu naøy. Hoï cho raèng nhòn ñoùi cuõng nhö laø haønh
haï theå xaùc vaø ruoàng boû taát caû haïnh phuùc rieâng tö laø coù ñaïo ñöùc. Ñoù quaû laø loøng töï cheá
buoàn cöôøi, ñieàu ñoù caøng gaây haïi hôn laø coù lôïi. Beân caïnh ñoù chuùng ta phaûi coù boån phaän
vôùi chuùng ta cuõng nhö vôùi ngöôøi khaùc. Boå phaän cuûa chuùng ta laø phaûi phaùt huy laøm cuoäc
soáng cuûa chuùng ta toát nhaát vaø phaùt trieån naêng löïc cuûa chuùng ta cuõng nhö giuùp ñôõ hay keû
khaùc. Jesu Christ khoâng noùi raèng, haõy yeâu haøng xoùm cuûa baïn hôn baûn thaân baïn maø nhö
chính baûn thaân mình.
TÖØ MÔÙI :
1. initial letter /1n'1~l 'l6t6(r)/ (n) : maãu töï thöù nhaát
2. secondary /'sek6ndri:/ (adj) : phuï thuoäc, thöù yeáu
3. human nature /'hju:m6n 'ne1t~6r/ (n) : nhaân tính, tính tình loaøi ngöôøi
4. the root of all evil : goác reã moïi ñieàu aùc.
5. for the sake of : vì..., chæ vì...
Ex. He killed himself for the sake of his fatherland.
6. commonweal /'k4m6nwel8/ (n) : söï ích lôïi coâng coäng, quoác gia
7. fanatic /f6'n%t1k/ (n) : keû qua khích, cuoàng nhieät
8. to forego /f0:'96$/ (v) : boû, ruoàng boû, khoâng chòu nhaän
 80. ADVERTISEMENT
QUAÛNG CAÙO

OUTLINE
1. The uses of advertisements.
2. The abuses of advertisements.
Some wag1 once parodied2 the famous saying "Great are the uses of advertisement !"
thus - " Great are the uses of adversity! " And they certainly are, both to the producer
and the consumer. Of course, there is a great deal of truth in the saying that good quality
and honest workmanship are the best advertisement ; and Thomas Carlyle makes merry
with a London hatter3 who made huge model hats seven feet high and sent them round
the London streets as an advertisement, by saying that he would have done better if he
had used the money he thus wasted, in making better hats to sell. But in these days of
far extended trade, there is no doubt that advertisement is necessary to make the
existence of even first class goods known. And even goods that are already well known
must still be advertised, as Colman, the well known mustard4 manufacturer, found to his
cost5, when he tried to save money by stopping his advertisements ; for his sales went
down6 at once. In this age of cut-throat7 competition8, it is the man who shouts the
loudest that attracts attention. And the consumers would not know of the existence of
many good things, if they were not advertised. So even well-established businesses
have to spend thousands of pounds a year in advertising, or they will not sell their goods.
It is really advertisements that make newspapers possible. Great journals draw the
greatest part of their profits from advertisements ; and many smaller papers could not
appear at all, but for9 the income they derive from this source.
Advertisement has now become an art ; and there are businesses entirely devoted to
supplying firms with striking advertisements.
But advertising had its abuses. Many advertisements are meant to deceive, and do for a
time deceive, the public, by puffing10 worthless goods, or grossly11 exaggerating the
quality of inferior articles12. There is only one consolation13 in this connection14, that
a lying advertisement cannot sell worthless stuff for long15 ; for the people who buy it,
will not buy it a second time. As Abraham Lincoln16 said, "You can take in17 all people
part of time ; and you can take in some people all the time ; but you cannot take in all
the people all the time ".
Advertisements, also, are often an eyesore18. The craze19 for huge advertisements
vulgarises20 many pretty country places, and disfigures21 the streets of the towns.
Coù ngöôøi pha troø moät hoâm leân gioïng traøo phuùng caâu noùi noåi tieáng "Lôùn lao chính laø coâng
duïng cuûa quaûng caùo". Do ñoù "caùi to lôùn laø lôïi ích cuûa söï ruûi ro". Vaø chaéc chaén moät ñieàu
raèng hoï vöøa laø nhaø saûn xuaát vöøa laø ngöôøi tieâu thuï. Taát nhieân coù raát nhieàu söï thaät trong
caâu noùi raèng chaát löôïng toát cuøng vôùi taøi ngheä thaät laø lôøi quaûng caùo toát nhaát. Vaø Thomas
Carlyle ñaõ ñuøa vôùi moät ngöôøi baùn muõ ôû Luaân Ñoân. OÂng ta voán taïo ra nhöõng chieác muõ
khoång loà coù chieàu cao 7 phuùt ñöôïc göûi ñi khaép phoá Luaân Ñoân nhö laø moät söï quaûng caùo.
Haøm yù raèng oâng seõ baùn chaïy hôn raát nhieàu. Tuy nhieân vaøo thôøi kyø thöông maïi traøn ngaäp
lan roäng, quaûng caùo laø ñieàu raát caàn thieát ñeå cho haøng hoùa duø laø haøng cao caáp noåi tieáng
toàn taïi vöõng beàn. Ñoàng thôøi thaäm chí moùn haøng ñaõ noåi tieáng cuõng phaûi quaûng caùo, nhö
Colman - nhaø saûn xuaát muø taït löøng danh ñaõ nhaän ra ñöôïc ñieàu ñoù ñaõ quaù muoän maøng.
Khi oâng chaám döùt vieäc quaûng caùo haàu tieát kieäm tieàn, vieäc kinh doanh cuûa oâng lieàn suùt
giaûm ngay. Trong thôøi ñaïi caïnh tranh gay gaét naøy, ngöôøi ta phaûi la heùt thaät lôùn nhaèm thu
huùt söï chuù yù cuûa moïi ngöôøi. Ngöôøi tieâu thuï khoâng roõ heát söï toàn taïi cuûa caùc maët haøng neáu
chuùng khoâng ñöôïc quaûng caùo. Vì vaäy ngay caû luùc kinh doanh thònh nhaát cuõng phaûi daønh
ra haøng ngaøn baûng trong moät naêm ñeå quaûng caùo neáu khoâng hoï seõ khoâng baùn ñöôïc cuûa
mình.
Caùc muïc quaûng caùo thaät söï ñem laïi cho tôø baùo theâm phong phuù. Nhöõng tôø baùo lôùn coù giaù
trò thöôøng kieám ñöôïc tieàn thuaän lôïi lôùn nhaát töø caùc muïc quaûng caùo. Ñoàng thôøi nhieàu tôø
baùo nhoû seõ khoâng ñöùng vöõng neáu khoâng coù nguoàn thu nhaäp töø muïc ñaêng quaûng caùo.
Nhöng quaûng caùo coù söï laïm duïng cuûa noù. Nhieàu baøi quaûng caùo coù yù löøa quaàn chuùng baèng
caùch thoåi phoàng caùc maët haøng voâ giaù trò hay cöôøng ñieäu quaù côõ chaát löôïng caùc maët haøng
yeáu keùm. Lieân heä ñeán söï vieäc naøy coù nieàm an uûi ñoù laø quaûng caùo baäy seõ khoâng baùn ñöôïc
laâu daøi. Ngöôøi ñaõ mua haøng moät laàn, seõ khoâng mua laàn thöù hai. Nhö Abmaham Lincoln
noùi "Baïn coù theå löøa doái ñöôïc moïi ngöôøi trong moät thôøi gian, vaø baïn coù theå löøa doái moät soá
ngöôøi suoát ñôøi. Nhöng baïn seõ khoâng theå löøa ñöôïc moïi ngöôøi maõi maõi".
Quaûng caùo cuõng vaäy, laø moät vaät phaûn myõ quan. Söï ñua nhau quaûng caùo raàm roä laøm giaûm
veû cao quyù cuûa nhieàu thaéng caûnh ñeïp ñoàng thôøi laøm cho phoá phöôøng maát ñi veõ myõ quan
voán coù cuûa noù.
TÖØ MÔÙI :
1. wag /w%9/ (n) : ngöôøi pha troø, ngöôøi hoaït keâ
2. to parody /'p%r6d1/ (v) : noùi gioïng traøo phuùng veà thi vaên
3. hatter /'h%t6(r)/ (n) : ngöôøi baùn muõ (noùn)
4. mustard /'m^st6d/ (n) : muøi taït
5. to know (or to find) to one's cost : khi bò thieät môùi bieát
6. to go down /96$'da$n/ (v) : suùt keùm, giaûm ñi
7. cut-throat /'k^t8r6$t/ (adj) : gay gaét
8. competition /,k4mp6't1~n/ (n) : söï caïnh tranh - to compete (v)
9. but for : neáu khoâng coù
ex. But for your assistance, I should have failed in my enterprise :
(Neáu khoâng ñöôïc oâng giuùp ñôõ, toâi ñaõ thaát baïi trong vieäc laøm cuûa toâi).
10. to puff /p^f/ (v) : khen quaù loá, taâng boác, thoåi phoàng
11. grossly /'9r6$sl1/ (adv) : quaù ñoä, moät caùch nham nhôû
12. inferior articles /1n'f16ri6(r) '@:t1kl/ (n) : haøng keùm phaåm
13. consolation /,k4ns6'le1~n/ (n): söï an uûi - to console /,k6n's6$l/ (v)
14. in this connection : lieân heä tôùi söï vieäc naøy
15. for long : laâu daøi
16. Abraham Lincoln : Toång Thoáng Hoa Kyø thöù 16 (1809-1865)
17. to take in /te1k 1n/ (v) : löøa, noùi doái
18. eyesore /'a1s0:(r)/ (n) : vaät chöôùng maét, phaûn myõ quan
19. craze /kre1z/ (n) : söï say meâ
20. to vulgarize /'v^l96ra1z/ (v) : laøm cho taàm thöôøng, laøm giaûm veû cao quyù
21. to disfigure /d1s'f196(r)/ (v) : laøm cho xaáu, laøm giaûm veû myõ quan
 81. HEALTH
SÖÙC KHOÛE

OUTLINE
1. We learn the value of health when we lose it.
2. Neglect of the laws of health is always avenged1
3. Rules of health.
It is a common saying that we do not fully value2 a thing until we lose it. We often value
the love and worth of a friend when he has been taken from us by death, more than
when he was with us in the flesh3 ; it is only when we have left school or college that we
understand the greatness of our opportunity of education, which has gone for ever4 ; and
it is the sick and the ailing who realise the value of good health. When we are young
and strong, we cannot imagine what it is to be weak and ailing. We are so used to
vigorous5 health that we take it for granted6. The organs of our body work so smoothly
that we scarcely know we have lungs and liver, heart and stomach. But when any of
these get upset and give us pain and sickness, we learn by bitter experience what an
unspeakable blessing it is to be well.
It is therefore wise and necessary to learn in time, before we have lost our health, that it can
be kept only by knowing and observing the laws of health. Nature's laws cannot be ignored7
with impunity8. In the long run they will avenge themselves on us if we forget them, even if
they do not do so at once. At first we may not feel the results of excesses and unhealthy
habits ; but we certainly shall some day. " The mills of God grind slowly, but they grind
exceedingly small9. Many a man who in middle-age10 finds himself a confirmed invalid, has
to curse the follies of his youth ; but his remorse11 is vain12, for Nature never forgives
breaches13 of the laws of health - " physical sins " as Huxley14 called them.
Loss of health makes us miserable, and a burden to ourselves and our friends. It
cripples15 our efforts, so that we cannot accomplish many of the good and great things
we might have done. It spoils our life. What must we do to keep our health ?
We must be moderate16 in eating and drinking, and wise in the choice of plain,
wholesome simple food. Gluttony17 has killed thousands, and strong drink tens of
thousands. We must, when young, get plenty of sleep. which is " nature's sweet restorer
", and not try to burn the candle at both ends18. We must live as much as possible in
the open air and keep our rooms well ventilated19. We must get sufficient and regular
physical exercise ; and keep our bodies clean. And we must avoid bad habits and secret
sins as we avoid the devil20, and keep our thoughts clean and our bodies pure. Our ideal
must be, the sound mind in the sound body.
Coù moät caâu noùi noåi tieáng raèng chuùng ta seõ khoâng thaáy heát ñöôïc giaù trò cuûa moät vaät cho ñeán luùc
chuùng ta ñaùnh maát noù. Thöôøng thì chuùng ta coi troïng tình yeâu vaø giaù trò tình baïn khi anh ta
cheát hôn laø luùc anh ta coøn soáng. Chæ khi chuùng ta rôøi gheá nhaø tröôøng hay ñaïi hoïc chuùng ta môùi
nhaän ra raèng taàm quan troïng cuûa caùc cô hoäi ñöôïc giaùo duïc voán toàn taïi ñôøi ñôøi. Vaø ñoái vôùi
ngöôøi oám môùi thaáy roõ giaù trò cuûa söùc khoûe toát. Khi chuùng ta coøn treû vaø maïnh khoûe, chuùng ta
khoâng hình dung ñöôïc oám ñau nhö theá naøo. Chuùng ta quaù quen vôùi söùc khoûe cöôøng traùng vaø
cho ñoù laø leõ ñöông nhieân. Caùc cô quan trong cô theå con ngöôøi laøm vieäc nhòp nhaøng ñeán ñoä
nhieàu luùc chuùng ta queân ñi mình coù hai laù phoåi, 1 laù gan hai quaû tim vaø daï daøy. Nhöng nhöõng
luùc moät trong caùc boä phaän naøy coù vaán ñeà laøm chuùng ta ñau ñôùn, oám ñau. Luùc ñoù chuùng ta môùi
bieát ñöôïc ít nhieàu raèng maïnh khoûe laø moät dieãm phuùc khoâng theå taû ñöôïc !
Do ñoù, ñieàu caàn thieát maø cuõng laø khoân ngoan ñeå bieát kòp thôøi tröôùc khi chuùng ta ñaùnh maát söùc
khoûe. Baèng caùch chung ta phaûi bieát quan saùt qui luaät söùc khoûe. Caùc qui luaät töï nhieân khoâng theå
taûng lôøi khoâng tröøng phaït. Veà laâu veà daøi chuùng seõ traû thuø chuùng ta vì toäi boû queân chuùng maëc
daàu noù khoâng laøm ngay töùc thì. Tröôùc tieân coù theå chuùng ta chöa thaáy ñöôïc haäu quaû cuûa vieäc aên
uoáng quaù ñoä vaø thoùi quen xaáu, nhöng coù moät ñieàu chaéc chaén raèng seõ coù moät ngaøy. "Coái xay
cuûa Trôøi tuy xay chaäm nhöng nghieàn raát kyõ". Nhieàu ngöôøi khi böôùc vaøo tuoåi trung nieân môùi
nhaän ra raèng beänh taät maø anh ta nhieãm phaûi, töï nguyeàn ruûa nhöõng thoùi ngu ngoác cuûa tuoåi treû.
Tuy nhieân anh ta hoái haän cuõng voâ ích, vì qui luaät töï nhieân khoâng bao giôø tha thöù nhöõng vi phaïm
ñeán qui luaät söùc khoûe maø Huxley goïi ñoù laø "toäi loãi cuûa cô theå".
Vieäc suùt giaûm söùc khoûe seõ khieán chuùng ta ñau khoå vaø laø gaùnh naëng cho baûn thaân vaø cho
baïn beø. Noù laøm voâ hieäu nhöõng noã löïc cuûa chuùng ta vaø chuùng ta khoâng theå hoaøn taát nhöõng
vieäc toát ñeïp, vaø lôùn lao maø bình thöôøng chuùng ta haún ñaõ laøm ñöôïc. Chính noù laøm hoûng
cuoäc soáng cuûa chuùng ta. Chuùng ta phaûi laøm gì ñeå baûo veä söùc khoûe ?
Chuùng ta phaûi aên uoáng ñieàu ñoä. Thöùc aên phaûi laø thöïc phaåm ñôn giaûn boå döôõng vaø deã tieâu,
laø khoân ngoan nhaát. Tính tham lam aên ñaõ gieát cheát haøng ngaøn ngöôøi cuøng vôùi haøng chuïc
ngaøn ngöôøi uoáng röôïu maïnh. Luùc coøn treû, chuùng ta phaûi nguû nhieàu maø ñoù laø "kho döï tröõ
naêng löôïng töï nhieân", ñoàng thôøi khoâng ñöôïc laøm vieäc quaù söùc. Chuùng ta soáng ngoaøi trôøi
caøng nhieàu caøng toát, luoân giöõ caên phoøng thoaùng khí. Chuùng ta phaûi taäp theå duïc thöôøng
xuyeân vaø ñaày ñuû, giöõ cho thaân theå saïch seõ vaø phaûi traùnh caùc taät xaáu cuøng vôùi caùc loãi laàm
tieàm aån nhö chuùng ta phaûi traùnh ma quyû vaäy. Ñoàng thôøi chuùng ta phaûi giöõ tö töôûng trong
saïch cô theå thanh khieát. Tö töôûng cuûa chuùng ta luùc naøo cuõng phaûi laø moät taâm hoàn trong
saïch trong moät thaân theå cöôøng traùng !.
TÖØ MÔÙI :
1. to avenge /6'vend2/ (v) : baùo thuø, baùo phuïc
2. to value /'v%lju:/ (v) : quyù, ñaùnh giaù ñuùng möùc
3. in the flesh : khi coøn soáng
4. for ever : vónh vieãn, maõi maõi
5. vigorous /'v196r6s/ (adj) : cöôøng traùng, cöôøng kieän, hoaït baùt
6. take it for granted : cho laø ñöông nhieân
7. to ignore /19'n0:(r)/ (v) : boû qua, lôø ñi
8. with impunity /w15 1m'pju:n6t1/ : khoâng tröøng phaït
9. the mills of God grind slowly, but they grind exceedingly small : coái xay cuûa Trôøi xay
chaäm, nhöng noù nghieàn raát kyõ
10. middle-age /'m1dl e1d2/ (n) : tuoåi trung nieân
11. remorse /r1'm0:s/ (n) : söï saùm hoái, aên naên
12. vain /ve1n/ (adj) : voâ ích, khoâng ñöa ñeán ñaâu
13. breach /bri:t~/ (n) : söï vi-phaïm - to break (v)
14. Thomas Huxley : nhaø sinh vaät hoïc Anh (1845-1895)
15. to cripple /'kr1pl/ (v) : laøm maát söùc chieán ñaáu ; laøm cho queø quaët
16. moderate /'m4d6r6t/ (adj): ñieàu ñoä -(n.) moderation /,m4d6'rei~n/ (n)
17. gluttony /'9l^t6ni/ (n) : tính phaøm aên, tham aên
18. to burn the candle at both ends : laøm vieäc quaù ñoä ; laøm hao toán söùc khoûe quaù ñoä
19. ventilated /'vent1'le1tid/ (adj) : thoaùng khí, thoâng khoâng khí
20. devil /'devl/ (n) : ma quyû
21. a sound mind in a sound body : trí oùc minh maãn trong moät cô theå cöôøng traùng
 82. THE CENSUS
VIEÄC ÑIEÀU TRA NHAÂN SOÁ

OUTLINE
1. Definition.
2. Its objects uses, and methods.
3. Objections to the census.
"Census" is a Latin word, and means literally a register1 or enrolment2 ; and in ancient
Rome, the census was a register of the citizins property made for the purpose of3
taxation. William the Conqueror's famous Doomsday Book is a good English example of
this kind of census.
But a modern census is an enumeration4 of the inhabitants of a country at a certain
time, made by the order of the government. In modern coutries it is generally taken
every ten years. The main object of a census is to give the government of a country
accurate information5 as to6 the number of the inhabitants. But at the same time other
useful information is collected, so that the government can know the number of men and
women and children, their ages, occupations and nationality, how many are married,
how many are deaf, blind, dumb or imbecile7. In some countries, too, the number of the
adherents8 of each religion is ascertained9.
The census is obviously very useful, for it provides the government with a mass of
statistical10 information, which is of great use, not only for the purposes of taxation, but
also for legislation11 of social questions. As it is carried out every ten years the
authorities12 can watch the inorease or decrease of the population, and the growth of
large town centres and the gradual depopulation13 fo the rural areas14.
The taking of the census requires an elaborate15 organisation and an army of workers.
For first, question papers are prepared, and these are distributed to all householders in
every town and village in the country. Each-house holder is bound by law to fill in16 all
the particulars17 required about his family, truthfully18 and accurately. Then on a
certain fixed day, all these papers are collected by special officers, who have to see they
are correctly filled up. The collation19 and analysis of the facts and figures thus
collected, will then take the Census Department months of hard work.
There are really no reasonable objections to the census. But when it was first introduced
into India, ignorant and superstitious people were very suspicious20 of it, and all sorts of
will and absurd tales got about as to the Government's object in wanting all this
information about them. And some people object to the census because they say it asks
a lot of inquisitive21 questions about their private affairs22.
"Census" laø tieáng Latinh, coù nghóa laø soå ñaêng kyù hay soå ghi teân. Vaø trong tieáng La maõ coå,
vieäc ñieàu tra daân soá laø söï leân danh saùch taøi saûn caùc coâng daân ñeå noäp thueá. Soå ghi laïi
quyeàn sôû höõu taøi saûn, giaù trò ñaát ñai ôû Anh cuûa nhaø chinh phuïc William laø moät ví duï ñieån
hình tieáng Anh cho loaïi nghóa cuûa töø naøy.
Tuy nhieân vieäc ñieàu tra daãn soá hieän ñaïi laø söï lieät keâ caùc cö daân trong nöôùc ôû moät thôøi
ñieåm nhaát ñònh, theo leänh cuûa chính phuû. ÔÛ caùc nöôùc hieän ñaïi noùi chung cöù möôøi naêm coù
moät ñôït ñieàu tra daân soá. Muïc ñích chính cuûa cuoäc ñieàu tra daân soá laø ñeå chính phuû bieát
ñöôïc con soá chính xaùc caùc cö daân hieän soáng ôû trong nöôùc ; ñoàng thôøi chính phuû bieát ñöôïc
tæ leä nam, nöõ, treû con, tuoåi taùc, ngheà nghieäp, vaø quoác tòch, bao nhieâu ngöôøi ñaõ coù gia ñình,
bao nhieâu ngöôøi ñaõ cheát hay muø loøa, beänh ñieác hay ngoác ngheách. ÔÛ moät soá nöôùc, con soá
ngöôøi theo ñaïo cuõng ñöôïc xaùc ñònh.
Vieäc ñieàu tra daân soá ñem laïi lôïi ích thaät sö, vì noù cho chính phuû bieát ñöôïc löôïng thoâng tin
thoáng keâ raát boå ích khoâng chæ cho muïc ñích thu thueá maø coøn cho vieäc laäp phaùp giaûi quyeát
caùc vaán ñeà xaõ hoäi. Vì noù ñöôïc tieán haønh möôøi naêm moät laàn neân chính phuû coù theå quan saùt
daân soá taêng hay giaûm cuøng vôùi söùc taêng tröôûng daân soá ôû caùc trung taâm thaønh phoá cuõng
nhö söï suït giaûm daàn veà daân soá ôû nhöõng vuøng noâng thoân.
Vieäc ñieàu tra daân soá ñoøi hoûi moät toå chöùc tinh vi cuøng moät ñoäi coâng nhaân. Vì tröôùc heát
giaáy tôø phaûi ñöôïc chuaån bò ñeå phaân phaùt ñeán töøng hoä ôû moãi phoá, moãi laøng trong nöôùc.
Caùc chuû hoä phaûi ghi ñaày ñuû caùc phaàn coù lieân quan ñeán gia ñình moät caùch trung thöïc vaø
chính xaùc. Sau ñoù caùc giaáy naøy ñöôïc noäp laïi cho caùc nhaân vieân coù traùch nhieäm ñi thu
thaäp vaøo 1 ngaøy xaùc ñònh. Vieäc so saùnh ñoái chieáu cuøng vôùi phaân tích caùc döõ kieän, con soá
seõ ñöôïc thu thaäp tröôùc khi ñöôïc trình leân Ban ñieàu tra daân soá voán phaûi keùo daøi haøng
thaùng trôøi laøm vieäc.
Khoâng coù moät phaûn ñoái chính ñaùng naøo veà vieäc ñieàu tra soá daân. Nhöng luùc môùi aùp duïng
ñieàu tieân ôû AÁn Ñoä, nhöõng ngöôøi noâng caïn ñaõ khoâng taùn thaønh cuøng vôùi caùc caâu chuyeän
hoang töôûng mô hoà caûn trôû yù ñònh toát ñeïp cuûa chính phuû muoán bieát veà thoâng tin naøy. Coù
ngöôøi phaûn ñoái vieäc naøy chæ vì noù ñoøi hoûi quaù nhieàu vaán ñeà hieáu kyø veà coâng vieäc rieâng tö
cuûa hoï.
TÖØ MÔÙI :
1. register /'red21st6(r)/ (n) : soå ñaêng kyù -(v.) ñaêng kyù, ghi teân
2. enrolment /1n,r6$'lm6nt/ (n) : soå ghi teân, ghi danh saùch
3. for the purpose of : nhaèm muïc ñích
4. enumeration /1'nju:m6're1t~n/ (n) : söï lieät keâ, tính soå
5. accurate information /'%kj$r6t ,1nf6'me1~n/ (n) : döõ kieän chính xaùc
6. as to : veà, coøn veà, coøn nhö.
7. imbecile /'1mb6si:l/ (adj) : ngôù ngaån
8. adherent /6d'h16r6nt/ (n) : ngöôøi gia nhaäp theo (ñaïo)
9. to ascertain /,%s6'te1n/ (v) : bieát chaéc, xaùc ñònh
10. statistical /st6't1st1kl/ (adj) : veà thoáng keâ - statistics (n)
11. legislation /,led21s'le1~n/ (n) : coâng vieäc laäp phaùp
12. the authorities /0:'84riti/ (n) : nhaø chöùc traùch
13. depopulation /,di:p4pju:'le1~n/ (n) : söï giaûm thieåu nhaân khaåu
14. rural areas /'r$6r6l 'e6r16/ (n) : mieàn queâ, noâng thoân
15. elaborate /1'l%b6r6t/ (adj) : tinh vi, tinh maät
16. to fill in /f1l 1n/ (v) : ñieàn vaøo, ghi
17. particulars /p6't1kj6l6(r)z/ (n) : caùc chi tieát
18. truthfully /tru:8f6li/ (adv) : moät caùch chính tröïc, thaønh thöïc
19. collation /k6'le1~n/ (n) : vieäc so saùnh, ñoái, chieáu
20. suspicious /s6'sp1~6s/ (adj) : hoaøi nghi, nghi kî suspicion (n)
21. inquisitive /1n'kwi:z6t1v/ (adj) : hieáu kyø, toø moø
22. private affairs /'pra1vit 6'fe6(r)/ (n) : vieäc rieâng
 83. WIRELESS TELEGRAPHY
VOÂ TUYEÁN ÑIEÄN BAÙO

OUTLINE
1. The Electric telegraph, and telephone.
2. Marconi1, and wireless telegraphy.
3. Broadcasting2, or wireless telephony3.
The electric telegraph is a modern invention. The first workable system was produced
by Cooke4 and Wheatstone5 in 1835 ; and this was perfected later by Morse6, the
inventor of the Morse Code of Signalling. In electric telegraphy the electric current is
conducted from the sender to the receiver by a copper wire, the circuit7 being
completed by the earth itself. The word "telegraph" (from the Greek telos, "distant" and
grapho, "to write") was given to the system because it was a way of sending messages to
a great distance. The telephone ("distance speaker" from the Greek word phone, "a
voice") was invented later, in 1876, by Graham Bell8. By this instrument the actual
voice of the speaker can be carried by the electric current along the connecting wire to
the hearer at the ohter end. The telephone converts the sound waves of the voice at one
end into electric waves or vibrations9 ; and the receiver at the other end re-converts
these electric waves into sound waves, so that the listener hears the speaker's voice.
Up to the year 1895, the only way of conveying messages by electricity was by means
of connecting wires both in telegraphy and telephony ; but in that year Signor Marconi,
an Italian electrical engineer, invented an instrument by which messages could be
conveyed by the electricity in the air, without the use of connecting wires. At first,
messages could be sent in this way only a short distance ; but he quickly perfected his
invention, so that to-day wireless message can be sent to places thousands of miles
distant.
This is a truly marvellous invention. By it in India the government wireless stations, are
daily receiving messages from, and sending messages to, England through the air.
Governments, merchants, and private individuals can communicate10 with each other
all over the world. The invention has proved specially useful at sea. All large ships are
now fitted11 with wireles installation12 by which they can communicate with each other,
and receive messages from the land, across the ocean. The crews and passengers of
many a sinking ship have been saved by vessets steaming13 hundreds of miles to the
rescue14, who have received the S. O. S15 signal sent out broadcast by the wireless
instrument of the vessel in distress16.
A still more wonderful invention is what is called "broadcasting" or wireless telephony,
which has been perfected in the last few years ; for just as telegraphy give rise to
telephony , wireless telegraphy has led to the conveyance of the voive over thousands
of miles without any connecting wires. To-day people in England can, by means of "
listening-in sets " actually hear speeches delivered and concerts given in America.
Ñieän baùo laø moät phaùt minh hieän ñaïi. Cooke vaø Wheatstone ñaõ ñöa ra heä thoáng naøy ñaàu
tieân vaøo naêm 1835, vaø sau ñoù noù ñöôïc Morse nhaø phaùt minh ra maät maõ morse hoaøn chænh.
Ñoái vôùi heä thoáng ñieän baùo doøng ñieän truyeàn töø ngöôøi göûi ñeán ngöôøi nhaän qua daây ñoàng.
Chính traùi ñaát seõ hoaøn taát chu trình doøng ñieän. Töø "telegraph" (trong tieáng Hy laïp telos
laø "khoaûng caùch" vaø grapho laø "vieát") duøng ñeå chæ heä thoáng bôûi ñoù laø moät phöông phaùp
gôûi thoâng tin ñi xa. Ñieän thoaïi ("ngöôøi noùi chuyeän ôû xa", trong tieáng Hy Laïp töø phone laø
"gioïng noùi") ñöôïc phaùt minh vaøo naêm 1876 cho nhaø phaùt minh graham Bell. Nhôø coù duïng
cuï naøy, gioïng noùi thaät cuûa ngöôøi noùí coù theå ñöôïc truyeàn ñi qua doøng ñieän treân daây noái
lieàn vôùi ngöôøi nghe ôû cuoái ñaàu daây. Ñieän thoaïi ñaõ chuyeån ñoåi soùng aâm cuûa gioïng noùi
thaønh soùng ñieän hay ñoä rung. Vaø ngöôøi nghe ôû ñaàu cuoái seõ chuyeån ñoåi nhöõng laøn soùng
ñieän naøy thaønh soùng aâm trôû laïi, do ñoù ngöôøi nghe nghe ñöôïc gioïng ngöôøi noùi.
Maõi ñeán naêm 1895, chæ coù moät caùch truyeàn ñaït thoâng tin baèng ñieän ñoù laø baèng phöông
tieän keát hôïp ñieän baùo vôùi ñieän thoaïi. Nhöng Signor Marconi, kyõ sö ñieän ngöôøi YÙ ñaõ phaùt
minh neân moät coâng cuï truyeàn ñaït thoâng tin trong khoâng khí maø khoâng duøng daây noái.
Thoaït ñaàu, thoâng tin ñöôïc truyeàn ñi raát gaàn, nhöng oâng ñaõ nhanh choùng hoaøn thieän phaùt
minh cuûa oâng. Vì theá ngaøy nay thoâng tin voâ tuyeán ñieän coù theå ñöôïc gôûi ñeán nôi caùch xa
haøng ngaøy daëm.
Ñaây laø moät phaùt minh tuyeät vôøi thaät söï. ÔÛ AÁn Ñoä nhôø coù noù, caùc traïm voâ tuyeán ñieän cuûa
chính phuû nhaän ñöôïc thoâng tin haèng ngaøy cuøng vôùi vieäc gôûi thoâng tin ñi. ÔÛ nöôùc Anh, qua
khoâng khí, chính phuû cuøng caùc thôï maùy vaø moãi coâng daân coù theå lieân laïc vôùi nhau treân
khaép theá giôùi. Phaùt minh naøy chöùng minh coâng duïng ñaët bieät ôû ngoaøi khôi. Ngaøy nay caùc
loaïi thuyeàn beø lôùn ñeàu ñöôïc trang trí baèng voâ tuyeán ñieän, maùy moùc nhôø ñoù hoï coù theå lieân
laïc ñöôïc vôùi nhau vaø nhaän thoâng tin töø ñaát lieàn, vöôït ñaïi döông. Thuûy thuû vaø haønh khaùch
cuûa caùc con taøu chìm ñöôïc cöùu vôùt ngöôøi nhaän ñöôïc ñieän hieäu caàu cöùu voán ñöôïc ñaøi phaùt
qua voâ tuyeán ñieän ôû nhöõng con taøu ñang laâm nguy.
Moät phaùt minh quan troïng nöõa laø caùi goïi laø "chöông trình phaùt thanh truyeàn hình" hay
ñieän thoaïi voâ tuyeán maø ñaõ ñöôïc hoaøn chænh sau ñoù vaøi naêm, vì ñieän baùo ñöa ñeán phaùt
minh ra ñieän thoaïi. Voâ tuyeán ñieän ñaõ ñöa ñeán söï truyeàn thoâng gioïng noùi qua haøng ngaøn
daëm maø khoâng caàn daây noái. Ngaøy nay ôû nöôùc Anh, ngöôøi ta thaät söï nghe ñöôïc baøi dieãn
vaên vaø nhöõng buoåi hoøa nhaïc ñöôïc phaùt ra ôû Myõ baèng phöông tieän maùy truyeàn thanh.
TÖØ MÔÙI :
1. Marconi, (Guglielmo), (1874-1937) : ñieän hoïc gia YÙ ñaïi lôïi.
2. broadcasting /'br0:k@:st17/ (n) : vieäc phaùt thanh, truyeàn thanh
3. wireless telephony /'wa16l6s 'tel1f6$ni/ (n) : voâ tuyeán ñieän thoaïi
4. Cooke : William Fothergill, Sir 1879 (1806-1879) : nhaø vaät lyù hoïc Anh
5. Wheatstone : Charles, Sir, (1820-1889) : nhaø vaät lyù hoïc Anh.
6. Morse : Samuel Finley Breese : nhaø ngheä thuaät vaø phaùt minh Hoa Kyø (1791-1872)
7. circuit /'s3:k1t/ (n) : maïch ñieän
8. Alexander Graham Bell : nhaø phaùt minh Hoa kyø (1847-1922).
9. vibration /va1'bre1~n/ (n) : söï chaán ñoäng, rung chuyeån
10. to communicate /k6'mju:n1ke1t/ (v): thoâng tin -(n.) communication /k6,mjun1'ke1~n/ (v)
11. to fit /f1t/ (v) : trang bò, trang trí
12. installation /,1nst6'le1~n/ (n) : duïng cuï, maùy moùc
13. to steam /sti:m/ (v) : chaïy baèng hôi nöôùc noùng
14. to the rescue /'reskju:/ : tôùi cöùu
15. S.O.S : ñieän hieäu caàu cöùu
16. in distress /1n d1'stres/ : ñang laâm nguy
 84. WELL BEGUN IS HALF DONE
KHÔÛI ÑAÀU CHU ÑAÙO TÖÙC LAØ THAØNH COÂNG ÑÖÔÏC MOÄT NÖÛA

OUTLINE
Introduction : - Other proverbs of the same kind.
1. The importance of a good start : -
(a) In business.
(b) In war
(c) In studies.
(d). In conduct.
2. The necessity for perseverance1.
This proverb has several companion proverbs that express the same thought in other
words. For example. ' A good start is half the battle ' : ' It is the first step that counts '.
The truth of such sayings is best brought out by illustrations.
In games, for example, a good start is important. In foot-ball or hockey, the team which
scores2 a goal early in the first half is encouraged in proportion as the opponents are
disheartened, and has a great moral advantage from that point in the game.
It is the same in business. A man who opens a shop in a hurry3 and without sufficient
capital or preparation, is not likely to succeed. Customers who visit the new shop and
find a scanty4 or badly selected stock of goods, will be disgusted5 ; and the shop will
have a bad name from the beginning. But if the new shop is well stocked with a variety
of goods at reasonable prices, and well arranged, success is assured.
In war, the first battle counts for much6. A victory at the very beginning may mean the
speedy demoralisation7 of the foe, and the quick ending of the struggle. In any case, it
will give the triumphant8 side an enormous advantage in the rest of the campaign9.
Or take the world of study. A thorough grounding10 in the elements11 of a new subject is
essential. The student who, whether through his own laziness or impatience, or the
incompetence12 of his teacher, fails to master the rudiments13 will never thoroughly
master the subject. It is certainly true here that " It is the first step that counts ".
Beginnings are always difficult ; and that is why a good beginning is so important. In
conduct, the breaking off of a bad habit, or the forming of a good habit, is always hard.
But when once a good beginning has been made, the struggle becomes easier and
easier, until the victory is won. Here, certainly, "Well begun, is half done".
Most proverbs, however, are only half-truths ; and there is certainly another side to this
one. Even this proverb does not say that well begun is all done-but only " half done ". It
is possible to begin well, and end badly. The first step certainly counts ; but if no second
and third steps follow, the journey will never be completed. There have been many men
whose early life was full of brilliant promise, but whose careers have ended in failure.
Perseverance, as well as good start, is necessary for success. 'Blessed is he that
endureth14 to the end'.
Caâu phöông ngoân naøy coù nhieàu caâu töôïng, theå hieän cuøng moät yù töôûng döôùi caùc hình thöùc
khaùc nhau. Laáy ví duï "môû ñaàu troâi chaûy töùc laø ñaõ qua ñöôïc moät nöõa chaëng ñöôøng". Ñaây
chính laø böôùc ñaàu phaûi thöïc hieän". Söï thaät trong caùc lôøi noùi naøy toát hôn heát laø giaûi thích
baèng minh hoïa.
Trong cuoäc chôi, chaúng haïn, böôùc khôûi ñaàu chu ñaùo laø ñieàu quan troïng. Khi chôi boùng ñaù
hay khuùc coân caàu, ñoäi ghi baøn thaéng ñaàu tieân ôû nöûa hieäp ñaàu thöôøng ñöôïc khích leä vaø coù
thuaän lôïi ngay töø luùc ñoù trong khi ñoäi beân kia ñaõ voäi naûn chí.
Trong kinh doanh cuõng vaäy, moät ngöôøi khai tröông cöûa hieäu maø khoâng coù ñuû voán hay
chuaån bò chu ñaùo seõ khoâng thaønh coâng. Khaùnh haøng ñeán xem thaáy kho haøng toài taøn, thieáu
thoán seõ xem thöôøng, ñoàng thôøi cöûa hieäu ngay töø ñaàu ñaõ coù tieáng xaáu. Nhöng neáu cöûa hieäu
môùi khai tröông coù ñuû loaïi haøng vôùi giaù phaûi chaêng, coù moät kho haøng ngaên naép. Thaønh
coâng laø ñieàu chaéc chaén seõ ñeán !
Ñoái vôùi chieán tranh, traän ñaáu ñaàu tieân coù tính quyeát ñònh. Chieán thaéng töø phuùt ñaàu coù
nghóa laøm giaûm khí theå cuûa keû thuø seõ nhanh choùng keát thuùc traän ñaáu. Duø trong tröôøng
hôïp naøo, noù vaãn ñem laïi phía thaéng theá moät lôïi theá trong suoát thôøi gian cuoäc ñaáu coøn laïi.
Hay trong vieäc hoïc taäp, vieäc daïy töø böôùc ñaàu theo nguyeân lyù moät moân hoïc môùi laø ñieàu
caàn thieát. Nhöõng sinh vieân voán löôøi bieáng, deã naûn loøng hay giaùo vieân khoâng coù khaû naêng
seõ khoâng naém vöõng phaàn caên baûn cuûa tri thöùc, seõ khoâng bao giôø naém vöõng trieät ñeå moân
hoïc aáy. Coù moät söï thaät hoaøn toaøn ôû ñaây "Böôùc khôûi ñaàu raát quan troïng".
Khôûi ñaàu luoân gaëp khoù khaên, vaø ñoù laø lyù do taïi sao böôùc khôûi ñaàu troâi chaûy laïi raát quan
troïng ñeán vaäy. Veà caùch öùng xöû, vieäc boû moät taät xaáu hay thaønh laäp moät thoùi quen toát raát
khoù. Nhöng moät khi khôûi ñaàu troâi chaûy laø ñaõ laøm cho cuoäc tranh ñaáu caøng deã daøng hôn
cho ñeán khi giaønh ñöôïc thaéng lôïi. Vaø chaéc chaén moät ñieàu ôû ñaây ,"khôûi ñaàu chu ñaùo laø
thaønh coâng moät nöõa".
Tuy nhieân, caùc caâu phöông ngoân ñuùng coù moät nöõa, vaø chaéc coøn moät khía caïnh khaùc cuûa
vaán ñeà naøy. Duø sao phöông ngoân cuõng khoâng noùi raèng khôûi ñaàu troâi chaûy laø thaønh coâng
myõ maõn maø chæ "thaønh coâng coù moät nöõa". Coù theå môû ñaàu troâi chaûy vaø keát thuùc toài teä. Böôùc
ñaàu taát nhieân troïng yeáu, nhöng neáu khoâng coù böôùc thöù hai vaø böôùc thöù ba tieáp theo, thì
chaëng ñöôøng ñi seõ khoâng ñöôïc hoaøn taát. Coù nhieàu ngöôøi coù cuoäc soáng ban ñaàu ñaày cô sôû
vaät chaát saùng laïng nhöng söï nghieäp cuûa hoï laïi thaát baïi. Söï beàn chí cuõng nhö söï khôûi ñaàu
chu ñaùo ñeàu caàn thieát ñeå ñeán thaønh coâng. "Dieãm phuùc cho ai chòu ñöïng ñöôïc ñeán cuøng" !
TÖØ MÔÙI :
1. perseverance /,p3:s1'v16r17/ (n) : loøng kieân nhaãn, nhaãn naïi
2. to score /sk0:(r)/ (v) : ñöôïc ñieåm (trong moân theå thao)
3. in a hurry : moät caùch voäi vaõ
4. scanty /'sk%nti/ (adj) : khoâng ñaày ñuû
5. to disgust /d1s'9^st/ (v) : laøm cho khoù chòu, böïc mình
ex. This food disgusts me.
I am disgusted with him at his behaviour.
6. to count for much : laø troïng yeáu
7. demoralisation /d1m4r6la1'ze1~n/ (n) : söï laøm maát tinh thaàn, laøm naûn loøng
8. triumphant /tra1'mf6nt/ (adj) : thaéng theá, ñaéc thaéng
9. campaign /k%m'pe1n/ (n) : chieán dich -(v), vaän ñoäng
10. to ground /9ra$nd/ (v) : daïy töø nguyeân lyù, daïy töø böôùc ñaàu
11. elements (pl) /'el1m6nt/ (n) : cöông yeáu, nguyeân lyù
12. imcompetence /1m'k4mp1t6ns/ (n) : söï thieáu naêng löïc
13. rudiments (pl) /'ru:d1m6nts/ (n) : ñieàu cô baûn, sô boä
14. to endure /1n'dju6(r)/ (v) : chòu ñöïng -(n.) endurance
 85. SLOW AND STEADY WINS THE RACE
CHAÄM MAØ CHAÉC SEÕ THAÉNG CUOÄC

OUTLINE
1. The fable of the hare and the tortoise.
2. Genius without work achieves little.
3. An ordinary man can achieve much by perseverance.
The best illustration of this proverb is the old fable of Esop about the hare and the
tortoise. A tortoise, which moves very slowly, challenged1 a hare, one of the swiftest of
the animals, to a race. The hare took it as a joke ; and after running a certain distance,
lay down under a bush and went to sleep, thinking he had plenty of time to beat his slow
conpetitor2. The tortoise, however, plodded3 on steadily, without pausing. He passed
the sleeping hare, and had nearly reached the goal before the hare woke up. The hare,
seeing his rival so far ahead, set off at full speed : but he had delayed too long, and
before he could reach it, the tortoise had passed the winning post and won the race.
The proverb and the fable are a warning to erratic4 and lazy geniuses, and an
encouragement5 to the ordinary man of average ability. Even a man of brilliant gifts
cannot achieve much without steady work and perseverance ; and there have been many
men of talent, and even genius, who have falied, or at any rate not achieved the success
they might have achieved, owing or laziness, or over-confidence in their natural ability.
The English poet Coleridge, is a good example. He undoubtedly had high poetic genius,
but, partly owing to a matural inability to persevere, and partly to the habit he got into of
taking opium, he did very little perfect or finished work. " The Ancient Mariner " is his
only great finished poem ; most of the rest are incompleted fragments. He began many
things, but completed very little.
An average6 man of very mediocre7 gifts, is tempted to think that it is no use his trying
to accomplish anything great. So he attempts nothing. And yet many quite ordinary
people have achieved solid success in life by perseverance, steady application and hard
word. Compared with a brilliant genius, they are like the tortoise to the hare ; and yet, as
the tortoise won the race by plodding on bravely with unrelaxed8 perseverance, so
many a steady worker wins through in the end. In a school, it is not allways the cleverest
boy that takes the prizes ; they are often won by a steady plodder of average
intelligence.
The proverb therefore means that success in life may be achieved by even ordinary
people by perseverance and steady application.
Söï minh hoïa hay nhaát cho chaâm ngoân naøy chính laø caâu truyeän nguï ngoân Esop veà thoû vaø
ruøa. Ruøa voán di chuyeån raát chaäm laïi thaùch ñoá con thoû voán laø loaøi vaät khoân ngoan nhaát
chaïy ñua. Thoû ta xem ñoù laø 1 troø ñuøa. Sau khi chaïy 1 chaëng ñöôøng ngaén, thoû lieàn naèm
nghæ trong buïi caây nguû thieáp, cöù cho raèng coøn nhieàu thôøi gian ñeå ñaùnh baïi ñoái thuû chaäm
chaïm cuûa mình. Trong khi ñoù, ruøa leâ töøng böôùc coá ñònh khoâng ngöøng nghæ. Ruøa ta ñaõ vöôït
qua chaøng thoû coøn ñang ngaùi nguû, gaàn ñeán ñích tröôùc khi thoû thöùc daäy. Thoû ta thaáy ñoái
thuû ñaõ vöôït leân ñaèng xa môùi baét ñaàu chaïy heát toác ñoä, nhöng vì thoû ñaõ boû phí thôøi gian quaù
laâu. Vaø tröôùc khi thoû baét kòp Ruøa. Ruøa ñaõ ñeán ñích vaø giaønh ñöôïc thaéng lôïi cuoäc ñua.
Caâu phöông ngoân cuøng caâu chuyeän nguï ngoân laø lôøi caûnh caùo cho nhöõng taøi naêng löôøi
bieáng, lang thang ; ñoàng thôøi laø lôøi coå vuõ nhöõng ngöôøi bình thöôøng, coù khaû naêng trung
bình thaáy ñöôïc giaù trò cuûa loøng kieân ñònh. Daãu cho ngöôøi coù taøi naêng thaät söï cuõng khoâng
theå thaønh ñaït neáu khoâng kieân ñònh, beàn chí. Ñoàng thôøi coù raát nhieàu ngöôøi taøi naêng ngay
caû caùc thieân taøi cuõng ñaõ thaát baïi, hoaëc ôû möùc ñoä naøo ñoù, ñaõ khoâng ñaït ñöôïc thaønh coâng
hoï voán coù theå ñaït ñöôïc deã daøng chæ vì tính löôøi bieáng hoaëc quaù töï tin vaøo khaû naêng baåm
sinh. Thi só ngöôøi Anh Coleridge laø moät ví duï ñieån hình. Roõ raøng oâng laø 1 thieân taøi cuûa thi
ca. Nhöng vì oâng nhieãm phaûi taät huùt thuoác phieän, maø oâng ñaõ thaønh coâng raát ít. "Ngöôøi
thuûy thuû coå xöa" laø baøi thô thaønh coâng duy nhaát cuûa oâng, döôøng nhö nhöõng baøi thô coøn
laïi ñeàu dôû dang. OÂng ta baét ñaàu raát nhieàu nhöng thaønh coâng raát ít.
Moät ngöôøi bình thöôøng khoâng coù taøi naêng cöù cho raèng voâ ích khi phaûi noå löïc laøm toát coâng
vieäc quaù lôùn lao. Do vaäy anh ta khoâng boû coâng söùc nhieàu. Tuy nhieân nhieàu ngöôøi bình
thöôøng ñaõ ñaït ñöôïc thaønh coâng vöõng chaéc trong cuoäc soáng nhôø tính kieân ñònh, beàn chí vaø
chòu khoù. So vôùi moät thieân taøi saùng rôõ, hoï nhö nhöõng con ruøa saùnh vôùi thoû. Tuy vaäy, khi
maø ruøa thaéng thoû nhôø caùc böôùc ñi naëng neà duõng caûm khoâng ngöøng nghæ, cuõng coù khoâng ít
coâng nhaân beàn chí ñaõ giaønh thaéng lôïi ôû chaëng cuoái cuøng. ÔÛ tröôøng, khoâng phaûi luùc naøo
ngöôøi thoâng minh nhaát ñoaït giaûi, maø thöôøng laø nhöõng ngöôøi leâ töøng böôùc naëng neà beàn chí
coù trí thoâng minh bình thöôøng.
Do ñoù phöông ngoân naøy haøm yù raèng thaønh coâng trong cuoäc soáng coù theå ñaït ñöôïc ôû nhöõng
ngöôøi bình thöôøng nhôø söï beàn loøng cuøng vôùi söï kieân ñònh.
TÖØ MÔÙI :
1. to challenge /'t~%l1nd2/ (v) : thaùch thöùc, thaùch ñoá
2. competitor /k6m'pet1t6(r)/ (n) : keû ganh ñua, caïnh tranh
3. to plod /pl4d/ (v) : leâ böôùc
4. erratic /1'r%t1k/ (adj) : thaát thöôøng, ñi lang thang
5. encouragement /1nk^r1d26m6nt/ (n) : söï khích leä, phaán khôûi
6. average /'%v6r1d2/ (n) : trung bình, bình thöôøng
7. mediocre /mi:d1'6$k6/ (adj): bình phaøm, taàm thöôøng
8. unrelaxed /^n'r1l%kt/ (adj) : khoâng giaùn ñoaïn, khoâng ngöøng
 86. FAMINES
NAÏN ÑOÙI

OUTLINE
1. India has always been subject to1 Famines.
2. Modern famines less disastrous2 than those of formenr days, because of : -
(a) Improved means of communication.
(b) The system of famine relief.
(c) The Irrigation System.
Indian agriculture, on which the country depends for its food supply, depends in its turn
on the annual monsoon. If the monsoon breaks at the proper time and brings sufficient
rain, the crops are abundant ; but if it fails, or comes very late, the crops fail and
agriculture is brought to a stand-still3 ; and the result is dearth4 of food, or famine, with
all its terrible consequences.
As there is no reason to think that the climate of India has radically5 changed in
historical times, famines must have been as frequent and severe in older times as they
are to-day. If we have not many historical records of famines in the past, this is due to
the fact that ancient histories, which were devoted mainly to the description of wars, the
policy of kings and the intrigues6 of royal courts considerde the lives and sufferings of
common people beneath their notice7.
In fact famines are not to-day the terrible disasters they were in the old days. Before the
introduction of railways and good roads, a famine-stricken8 district was helpless. In that
district there was little or no food, and as food could not be brought from a distance, the
people simply died of starvation by the thousand. The introduction of railways about the
middle of the 19th Century, and the construction of good metalled roads, have changed
the character of famines. Now-a-days in a famine-stricken district there is no lack of
food, because corn is brought in by the railways from the districts where the monsoon
has not failed. So there is no starvation from an absolute dearth of food.
The difficulty, however, remains that the poor people, who are thrown out of work by
the failure of monsoon have no money to buy food, however abundant it is. This
difficulty has been met by the elaborate9 system of Government famine relief. As soon
as famine conditions appear in a district, the Government opens famine relief works, on
which the out-of -word agriculturists10 are employed at a fair wage, which enables
them to buy sufficient food to keep themselves alive and in good health. Hence in a
modern famine there is little starvation and loss of life.
Besides this, large areas of the country have been made safe from famine by the
wonderful irrigation canals, especially in the Punjab, which make agriculture
independent of monsoon.
So, thanks to the railways, the Government famine relief system, and irrigation, famine
in modern times has been robbed of11 much of its terrors12.
Neàn noâng nghieäp AÁn Ñoä voán laø ngöôøi cung caáp thöïc phaåm cho caû nöôùc laïi tuøy thuoäc vaøo
caùc löôïng möa haøng naêm. Neáu muøa möa ñeán kòp thôøi vuï ñem theo löôïng nöôùc möa doà
daøo, muøa maøng seõ dö thöøa. Nhöng neáu khoâng coù möa hay möa treã, muøa maøng seõ thaát baïi
vaø neàn noâng nghieäp seõ bò ngöng haún, ñöa ñeán keát quaû khan hieám löông thöïc hay naïn ñoùi
keùm cuøng vôùi caùc haäu quaû teä haïi cuûa noù.
Khoâng theå cho raèng khí haäu AÁn Ñoä ñaõ thay ñoåi hoaøn toaøn trong caùc thôøi ñaïi. Naïn ñoùi
haúng laø thöôøng xuyeân vaø döõ doäi nhö ngaøy nay. Neáu chuùng ta khoâng coù caùc hieän töôïng ñoùi
keùm trong quaù khöù. Naïn ñoùi ngaøy nay laø do lòch söû coå chi phoái maø noù chuû yeáu chæ taäp
trung vaøo chieán tranh, chính saùch cuûa vua chuùa, möu ñoà cuûa caùc toøa aùn hoaøng gia trong
khi ñoù xem cuoäc soáng vaø söï ñau khoå cuûa con ngöôøi khoâng quan troïng.
Thöïc teá cho thaáy, naïn ñoùi keùm khoâng phaûi laø thaûm hoïa teä haïi cuûa hoâm nay, maø noù thuoäc
quaù khöù. Caùc quaän ñoùi khaùt ñaõ baát löïc tröôùc khi ñöôøng ray xe löûa cuøng vôùi caùc con ñöôøng
toát laønh ñöôïc döïng neân. Thöôøng khoâng coù thöïc phaåm ôû caùc quaän ñoù. Vaø vì thöïc phaåm
khoâng theå mang ñi xa, neân haøng ngaøn ngöôøi ñaõ cheát vì ñoùi. Vieäc söû duïng ñöôøng ray xe löûa
giöõa theá kyû 19, cuøng vôùi vieäc kieán thieát caùc ñöôøng toát ñaõ laøm thay ñoåi tính chaát cuûa naïn
ñoùi. Ngaøy nay, trong 1 quaän coù naïn ñoùi hoaønh haønh seõ khoâng coøn thieáu thöïc phaåm bôûi
ngoâ ñöôïc mang töø nhöõng nôi coù möa ñaày ñuû baèng taøu löûa. Do ñoù khoâng coøn naïn ñoùi voán
thieáu thoán löông thöïc.
Tuy nhieân, ñieàu khoù khaên vaãn coøn. Ngöôøi ngheøo bò thaát nghieäp bôûi trôøi khoâng möa, khoâng
coù tieàn ñeå mua thöïc phaåm, maëc daàu khoâng dö thöøa nhieàu. Ñieàu khoù khaên naøy ñaõ ñöôïc ñaùp
öùng bôûi cheá ñoä phöùc taïp veà vieäc chính phuû laøm giaûm côn ñoùi khaùt. Tình traïng ñoùi keùm
xuaát hieän caøng sôùm trong quaân, chính phuû caøng phaûi môû theâm caùc nhaân vieân maø trong ñoù
caùc ngaønh noâng nghieäp seõ tuyeån caùc nhaân vieân vôùi möùc löông coâng baèng cho pheùp hoï
mua thöïc phaåm ñeå soáng vaø trong söùc khoûe laønh maïnh. Do ñoù haàu nhö khoâng coøn nhöõng
naïn ñoùi cuøng vôùi toån thaát cuoäc soáng.
Beân caïnh ñieàu naøy, nhöõng mieàn queâ roäng lôùn trôû neân an toaøn khoâng coøn ñoùi khaùt vì coù
caùc doøng keânh töôùi nöôùc tuyeät vôøi, ñaëc bieät laø ôû Punjab ñaõ bieán neàn noâng nghieäp khoâng
coøn leä thuoäc vaøo löôïng nöôùc möa nöõa.
Vì theá, nhôø coù ñöôøng ray, chính phuû voâ hieäu hoùa caùc naïn ñoùi vaø töôùi nöôùc thöôøng xuyeân.
Naïn ñoùi ôû thôøi hieän ñaïi ñaõ cöôùp ñoaït nhieàu noãi khuûng khieáp.
TÖØ MÔÙI :
1. subject to = (liable to) /s6bd2ekt/ (adj) : chòu
2. disastrous /d1'z@:str6s/ (adj) : tai haïi
3. stand-still /'st%ndst1l/ (n) : söï ñình chæ, ngöng haún
4. dearth /d3:8/ (n) : söï khan hieám, thieáu thoán
5. radically /'r%d1kli/ (adv) : töø goác reã, hoaøn toaøn
6. intrigue /'intri:9/ (n) : aâm möu, möu ñoà, maät möu
7. berneath their notice : khoâng ñaùng hoï chuù yù
8. famine-stricken /'f%m1n 'str1k6n/ (n) : gaëp naïn ñoùi, ñoùi khaùt
9. elaborate /1'l%b6r6t/ (adj) : tinh vi, duïng coâng phaùc hoïa
10. agriculturist /,%9ri'k^~6r1st/ (n) : nhaø noâng, noâng phu
11. to be robbed of /r4bd 4v/ : bò cöôùp ñoaït
12. terror /'ter6(r)/ (n) : söï khuûng khieáp
 87. EDUCATION
GIAÙO DUÏC

OUTLINE
Introduction : -Definition of Education.
1. General Education.
2. Vocational education.
3. Moral Education.
The word 'Education' is often derived from1 a Latin word meaning "to draw out" ;
whether this definition is correct or not, the aim of true education is certainly, not so
much to load the memory with knowledge, as to "draw out" or develop the faculties2 of
the mind. An educated man is not so much a man of learning3 , as a man whose
intelligence has been awakened, and whose powers of observation, reasoning and
thought have been trained. The object of education is practical4 - it is to teach us how to
make the best use of our faculties.
For this purpose, every child should begin with a general education. He must learn to
observe accurately, to think truthfully, to speak correctly, and to write clearly. The most
important part of early education is the acquiring of truth in seeing, truth in thinking, and
truth in expressing one's thoughts. All the courses of study5 a child goes through at
school are meant as mental training, just us gymnastics6 and physical drill are meant to
develop and strengthen the bodily muscles7. Besides this, a certain amount of general
elementary knowledge must be imparted8, the most useful being some history,
geography, and literature, and a little mathematics. For a child should know something
of the wonderful world he lives in, and something of what men have done in the past10.
But education should be practical ; and when the elements of general knowledge have
been acquired and the mental faculties to some extent trained, the child should be fitted
for the practical work he will have to do in life. That is, his schooling11 should lead to
"Vocational Education12". In agricultural districts, practical farming should be taught,
with some knowledge of botany, chemistry and physics. In towns, practical training
should be given in various crafts, such as carpentering, drawing and designing13, work in
metals, the management of machinery, office work, etc. In this way, a boy on leaving
school will be prepared to take up some practical work.
Along with all this must go moral education14 - perhaps the most important of all.
Religion is, perhaps, best taught at home ; but the great moral principles common to all
religions should be given a prominent15 place in school teaching. For right conduct is
the most important part of life. People sometimes talk of having " finished " their
education when they leave school or college. But real education should never finish. All
through life we should be learning, not only from books, but from experience - from life
itself.
Töø "Education" coù nguoàn goác töø tieáng La Tinh, coù nghóa laø "ruùt ra" ; duø ñònh nghóa naøy
coù ñuùng hay sai, muïc ñích cuûa neàn giaùo duïc thaät söï vaãn laø chaéc chaén khoâng quaù ñeø naëng
trí nhôù vôùi ñaày kieán thöùc, maø phaûi "ruùt ra" hay phaùt trieån naêng löïc cuûa trí oùc. Moät ngöôøi
trí thöùc khoâng haún laø moät ngöôøi coù hoïc vaán, nhö moät ngöôøi coù trí thoâng minh ñöôïc ñaùnh
thöùc vaø naêng löïc quan saùt cuøng vôùi lyù trí vaø tö töôûng ñöôïc reøn luyeän. Muïc ñích cuûa giaùo
duïc laø thöïc nghieäm - Noù daïy chuùng ta caùch söû duïng taøi naêng toát nhaát.
Vôùi muïc ñích naøy, taát caû treû con ñeàu phaûi baét ñaàu baèng moät neàn giaùo duïc toång quaùt, phaûi
bieát quan saùt chính xaùc, suy nghó ñuùng, noùi ñuùng vaø vieát roõ raøng. Ñieàu quan troïng nhaát
cuûa neàn giaùo duïc ban ñaàu phaûi coù caùi nhìn ñuùng, nghó ñuùng vaø dieãn taû ñuùng. Taát caû caùc
khoùa hoïc ôû tröôøng treû phaûi hoïc ñeàu coù nghóa laø reøn luyeän trí oùc gioáng nhö moân theå thao
cuøng baøi taäp reøn luyeân cô theå nhaèm phaùt trieån söùc maïnh cuûa caùc cô baép. Beân caïnh ñoù,
löôïng kieán thöùc cô baûn khaùi quaùt phaûi ñöôïc phaân caáp. Caùc moân hoïc höõu ích nhaát laø söû,
ñòa lyù, vaên hoïc, vaø toaùn hoïc. Ñoái vôùi moät ñöùa treû caàn phaûi bieát veà theá giôùi soáng ñoäng
chuùng ñang soáng cuøng vôùi nhöõng gì maø ngöôøi ta ñaõ laøm trong quaù khöù.
Nhöng giaùo duïc phaûi thöïc nghieäm. Luùc treû ñaõ tieáp thu caùc yeáu toá cuûa kieán thöùc cô baûn
cuøng vôùi naêng löïc tinh thaàn ôû moät möùc ñoä naøo ñoù, treû, phaûi thích nghi vôùi nhöõng coâng
vieäc thöïc teá maø anh ta seõ phaûi laøm trong cuoäc soáng. Ñoù laø vieäc hoïc ñöôøng cuûa anh ta
phaûi höôùng ñeán neàn giaùo duïc chöùc nghieäp. ÔÛ caùc huyeän noâng nghieäp, coâng vieäc noâng traïi
phaûi ñöa vaøo hoïc ñöôøng cuøng vôùi nhöõng kieán thöùc veà thöïc vaät, hoùa hoïc vaø vaät lyù. ÔÛ thaønh
phoá caùc ngaønh thuû coâng ña daïng phaûi reøn luyeän thöïc nghieäm cho hoïc sinh nhö ngaønh thôï
moäc, ngaønh veõ, ngaønh thieát keá ñoà hoïa, laøm vieäc vôùi maùy moùc, quaûn lyù maùy moùc, coâng vieäc
vaên phoøng..., vôùi phöông phaùp naøy, ñöùa treû hoïc ôû tröôøng seõ ñöôïc trang bò ñaày ñuû haàu
thöïc haønh nhöõng coâng vieäc thöïc nghieäm.
Song song vôùi nhöõng ñieàu naøy, caàn phaûi coù moân ñöùc duïc, coù leõ quan troïng nhaát trong taát
caû. Toân giaùo coù theå ñöôïc daïy ôû nhaø laø toát nhaát. Nhöng nhöõng nguyeân taéc ñaïo ñöùc lôùn
chung cho taát caû caùc neàn toân giaùo phaûi coù moät vò trí cao caû trong hoïc ñöôøng. Vì caùc haønh
vi ñuùng laø ñieàu quan troïng nhaát cuûa cuoäc soáng. Ñoâi khi con ngöôøi noùi ñeán vieäc hoaøn taát
giaùo duïc khi hoï rôøi gheá nhaø tröôøng hay ñaïi hoïc. Tuy nhieân neàn giaùo duïc thaät söï khoâng
bao giôø chaám döùt. Taát caû nhöõng gì trong cuoäc soáng caàn phaûi hoïc, khoâng chæ trong saùch
maø coøn trong caû kinh nghieäm, trong chính cuoäc soáng.
TÖØ MÔÙI :
1. to derive from /d1'ra1v fr6m/ (v) : baét nguoàn töï...
2. faculty /'f%klti/ (n) : naêng löïc, taøi naêng
3. a man of learning : ngöôøi coù hoïc vaán
4. practical /'pr%ktikl/ (adj) : thöïc duïng, thöïc nghieäm
5. courses of study : khoùa hoïc, ngaønh hoïc
6. gymnastics /d21m'n%st1ks/ (n) : moân theå thao
7. muscles /'m^sl/ (n) : baép thòt
8. to impart /1m'p@:t/ (v) : ban boá, phaân caáp
9. literature /'l1t6r6t~6/ (n) : vaên hoïc, vaên chöông
10. in the past : ôû quaù khöù, ngaøy xöa
11. schooling /sku:l17/ (n) : giaùo duïc (ôû hoïc ñöôøng)
12. vocational education /v6$'ke1~6nl ed2u':ke1~n/ (n) : neàn giaùo duïc chöùc nghieäp
13. designing /d1'za1n17/ (n) : moân veõ kieåu maãu
14. moral education /'m4r6l ,ed2u':ke1~n/ (n) : moân ñöùc duïc
15. prominent /'pr4m1n6nt/ (adj) : cao caû, noåi baät
 88. SAGACITY IN ANIMALS
TRÍ TUEÄ LOAØI VAÄT

OUTLINE
1. Reason1 and Instinct2.
2. Wise and clever animals.
(a) Elephants.
(b) Ants.
(c) Dogs.
(d) Horses.
(e) Monkeys.
People generally distinguish men from even the noblest animals by saying that men
have reason, whereas animals have only instinct. By instinct is meant the impulse3 to do
certain things without any conscious4 design or thought. For example, when the nesting
season comes, young bird will build a perfect nest for its eggs, just as its ancestors5, the
birds of its kind, have built for thousands of years, although it has never been taught and
has never seen a nest built in all its short life. Reason means conscious design and
deliberate6 thought. Now there is no doubt that human reason is immensely7 superior in
degree to anything of a life nature possessed by even the most intellingent animal ; but
there seems to be no doubt that some of the highest aninals, like elephants and dogs,
have a certain degree of real reason and intelligence ; for some of their actions cannot
be accounted for8 by mere instinct.
Perhaps the most sagacious9 animal is the elephant ; and many remarkable stories are
told of the intelligence of this animal when it has been tamed and trained. No one can
watch an elephant carrying woood and piling logs, without seeing that it does not act as
a mere machine. The way in which the huge beast carefully lays each log in position,
and adjusts10 it so as to fit it exactly into its place, shows that it is thinking about what it
is doing.
The elephant is the largest of animals ; and it is curious to note that the creature that is
its equal in intelligence is one of the smallest of insects-the ant. It is not possible here to
enlarge upon the wonderful social organisation and system of co-perative work which
the communities of ants have created, but close and patient observers of their habits,
like Sir John Lubbock, are convinced that mere blind instinct cannot account for all their
wise arrangements and activeties11.
No one can watch a trained sheep-dog12 at work, without being astonished at the
animal's sagacity. It can carry out the shepherd's most complicated13 order, and
separates or herds a flock of sheep as cleverly as the shepherd himself can do it. Dogs,
indeed, as a class are noted for intelligence.
Space fails to speak of the horse and the monkey, both of which animals have
undoubted intelligence.
We must, therefore, conclude14 that some animals are endowed with15 reason, like
man, though in a much less degree.
Con ngöôøi thöôøng phaân bieät ngöôøi vôùi loaøi vaät duø laø nhöõng con vaät cao quí nhaát. Vì con
ngöôøi luoân ñöôïc cho laø coù lí trí trong khi loaøi vaät chæ coù baûn naêng. Baûn naêng coù nghóa laø
söï thuùc giuïc laø nhöõng ñieàu naøo ñoù maø khoâng coù yù thöùc, keá hoaïch hay suy nghó. Laáy ví duï,
muøa laøm toå ñeán, chim non seõ xaây moät toå hoaøn chænh ñeå aáp tröùng. Nhöng toå tieân cuûa chim,
moãi chim loaøi ñeàu xaây toå ñeå haøng ngaøn naêm, maëc daàu noù chöa ñöôïc daïy laøm toå vaø chöa
nhìn thaáy coâng vieäc xaây toå trong caû cuoäc ñôøi ngaén nguûi cuûa mình. Lí trí coù nghóa laø baûn
thieát keá chi tieát vaø thay ñoåi caån troïng
Ngaøy nay, roõ raøng lí trí con ngöôøi cao hôn baát kì loaøi vaät naøo, ngay caû loaøi vaät thoâng
minh nhaát. Nhöng döôøng nhö coù moät soá loaøi ñoäng vaät cao nhaát nhö voi, choù coù moät möùc
ñoä lí trí vaø thoâng minh thaät sö, vì coù moät soá haønh ñoäng khoâng theå ñoùng vai troø troïng yeáu
baèng nhöõng baûn naêng ñôn thuaàn.
Coù leõ voi laø loaøi vaät khoân nhaát cuøng nhieàu caâu chuyeän ñaùng nhôù, ñöôïc keå, veà trí thoâng
minh cuûa loaïi vaäy naøy khi chuùng ñaõ ñöôïc thuaàn gioáng vaø reøn luyeän chöa ai nhìn thaáy voi
chôû goã vaø nhöõng ñoáng cuûi khoâng nhö loái laøm vieäc cuûa moät chieác maùy coå ñôn thuaàn. Trong
khi ñoù, taám ngöïc lôùn caån thaän xeáp cuûi thaønh töøng ñoáng, cho thaáy voi yù thöùc ñöôïc ñieàu
chuùng laøm.
Voi laø con vaät lôùn nhaát. Ñoàng thôøi thaät lyù thuù khi bieát raèng loaøi sinh vaät coù trí thoâng minh
baèng voi laø moät trong caùc loaïi coân truøng nhoû nhaát, ñoù laø kieán. Vôùi phaïm vi khoâng theå môû
roäng toå chöùc saép xeáp cuøng vôùi heä thoáng laøm vieäc hôïp taùc vôùi nhau cuûa coäng ñoàng kieán
laäp neân, maø chæ laøm ngöôøi quan saùt gaàn vaø kieân nhaãn veà thoùi quen cuûa kieán nhö Sir John
Lubbock ñaõ thuyeát phuïc baûn naêng muø loøa ñôn thuaàn khoâng theå chöùng minh cho nhöõng toå
chöùc vaø hoaït ñoäng khoân ngoan cuûa kieán.
Chöa ai nhìn thaáy moät con choù chaên cöøu chuyeân nghieäp luùc ñang laøm vieäc maø khoâng khoûi
kinh ngaïc tröôùc trí tueä cuûa loaøi vaät. Noù coù khaû naêng thöïc hieän caùc coâng vieäc cuûa ngöôøi
chaên cöøu moät caùch hoaøn chænh, vaø taùch ñaøn cöøu, chaên daét ñaøn cöøu khoân kheùo nhö chính
ngöôøi chaên cöøu vaäy. Choù thaät söï laø moät loaøi vaät thoâng minh.
Noùi ñeán ngöïa vaø khæ, caû hai loaøi naøy ñeàu thoâng minh. Do ñoù chuùng ta suy ra gioáng nhö
ngöôøi coù moät soá loaøi ñoäng vaät coù lí trí nhöng ôû möùc ñoä thaáp hôn.
TÖØ MÔÙI :
1. reason /'ri:zn/ (n) : lyù tính, lyù trí
2. instinct /'1nst17kt/ (n) : baûn naêng, linh tính
3. impulse /'1mp^ls/ (n) : söï thuùc ñaåy, thuùc giuïc
4. conscious /'k4n~6s/ (adj): coù trí giaùc, höõu yù - consciousness /'k4n~6sn6s/ (n)
5. ancestor /'%nsest6(r)/ (n) : toå tieân
6. deliberate /d1'l1b6r6t/ (adj) : coù suy tính, coá yù
7. immensely /1'mensli/ (adv) : meânh moâng, quaûng ñaïi
8. to account for /6'ka$nt f6(r)/ (v) : giaûi thích, chöùng minh
9. sagacious /s6'9e1~6s/ (adj) : khoân, thoâng minh
10. to adjust /6'd2^st/ (v) : xaép ñaët cho coù thöù töï
11. activity /%k't1v6ti/ (n) : hoaït ñoäng, cöû ñoäng
12. sheep-dog /'~i:pd49/ (n) : choù chaên cöøu (tröøu)
13. complicated /'k4mpl1'ke1tid/ (adj) : phöùc taïp, raéc roái
14. to conclude /k6n'klu:d/ (v) : suy ñoaùn, keát luaän
15. to be endowed with /b1 1n'da$d w15/ (v) : ñöôïc phuù cho
 89. A ROLLING STONE GATHERS NO MOSS
ÑAÙ LAÊN KHOÂNG SANH REÂU

OUTLINE
1. Meaning of the proverb.
2. True in : -
(a) Business.
(b) Studies.
3. A word for rolling stones.
I have always regarded this as a rather pointless1 proverb ; for, when all is said and
done, why should a stone gather moss ? A covering of green moss certainly beautifies2 a
stone in our eyes ; but it is of no use to the stone. However, the proverb is an old one,
and everyone knows what it means. The "rolling stone" is the man who is always
changing his occupation3 and pursuits4, and never settles down steadily to anything ;
and popular wisdom says that such a fickle person makes little out in life.
No doubt there is a good deal of truth in this, as a few illustrations will show. Take
business life, for example. In these day of keen competition and specialisation5, a man
must choose a trade6 or profession and stick to it, if he is to achieve any success. Steady
application and hard work at one job are essential. A man who starts one kind of
business and gets tired of it and tries another, and gives that up for a third, cannot hope
to get on and succeed in any. Constantly chopping and changing he cannot expect to
produce any satisfactory result by his dissipated7 efforts. As the proverb says, "He who
hunts two hares, loses both"
The same is true of studies. After he has received a good general education, a student
who wishes to become a scholar must specialise8 in one subject, or even one branch of
one subject ; and he must devote all his time and energy to it, if he is ever to become an
authority9 on that subject. The student who takes up mathematics, and then goes in10 for
history, and, tiring of that, takes up philolophy, and drops this again for economics, will
be " Jack of all trades and master of none "
The typical11 "rolling stone" is the man who never keeps any situation in his own trade
or profession long. When you receive an application12 from him for a post, and find
from his testimonials that he has had many posts but has never stayed in any of them
more than a few months, you say "Ah! This fellow is a "rolling stone'" : he will never
stick to this job even if13 I give it to him. He is no good". Such men seem to have
restless natures and are incapable of14 settling down anywhere.
At the same time, there is something to be said for some "rolling stones" Adventurers,
explorers, travellers, and discoverers are generally people of restless energy who could
never settle down to any steady monotonous15 occupation. And yet the world owes
much to such " rolling stones " who can never stand still ; for even if they gather no
"moss" for themselves, they certainly gather much for the world, in the shape of new
knowledge.
Caâu tuïc ngöõ naøy ñöôïc coi laø voâ nghóa. Khi moïi vieäc ñöôïc tieán haønh taïi sao ñaù lai sanh
reâu ? Moät hoøn ñaù phuû ñaày reâu troâng thaät ñeïp maét nhöng hoøn ñaù aáy voâ duïng. Tuy nhieân,
tuïc ngöõ ñaõ cuõ, haún ai cuõng phaûi bieát nghóa cuûa noù. "Hoøn ñaù laên" chæ ngöôøi luoân thay ñoåi
coâng vieäc vaø phöông höôùng, khoâng bao giôø oån ñònh. Ngöôøi khoân ngoan noåi tieáng cho raèng
ngöôøi khoâng kieân ñònh khoù thaønh coâng trong cuoäc soáng.
Caâu noùi naøy thaät söï ñuùng, moät soá ví duï minh hoïc cho ñieàu naøy. Trong ñôøi soáng kinh
doanh ngaøy nay, cuoäc caïnh tranh gay gaét cuøng vôùi söï chuyeân moân hoùa, ngöôøi ta phaûi
choïn 1 ngheà thaät vöõng chaéc neáu anh ta muoán ñaït thaønh coâng. Ñieàu quan troïng phaûi kieân
ñònh cuøng vôùi chuyeân caàn ñoái vôùi 1 ngheà ñeo ñuoåi. Ngöôøi môùi khôûi ñaàu 1 coâng vieäc,
chaúng maáy choác ñaõ voäi nhaøm chaùn, tìm kieám 1 coâng vieäc khaùc roài laïi ñaàu haøng. Ngöôøi ñoù
khoù coù hy voïng thaønh coâng. Thay ñoåi lieân tuïc, anh ta khoù ñaït ñöôïc keát quaû myõ maõn do
nhöõng noå löïc khoâng ñaâu. Nhö caâu phöông ngoân ñaõ noùi "ngöôøi baét caù hai tay, thöôøng maát
caû hai".
Vieäc hoïc taäp, nghieân cöùu cuõng vaäy. Sau khi coù ñöôïc moät neàn giaùo duïc toát, ngöôøi sinh vieân
muoán trôû thaønh moät hoïc giaû chuyeân saâu vaøo moät ñeà taøi hay moät laõnh vöïc cuûa ñeà taøi, ñoàng
thôøi phaûi ñaàu tö toaøn boä thôøi gian vaø söùc löïc cho ñeà taøi ñaõ choïn neáu anh ta muoán thoâng
thaïo ñeà taøi naøy. Ngöôøi sinh vieân chuyeân toaùn chuyeån sang hoïc lòch söû, chaùn naûn chuyeån
sang trieát hoïc, roài boû chuyeån sang kinh teá hoïc. Anh ta chaéc chaén seõ khoâng naém vöõng ñöôïc
moân hoïc naøo.
"Hoøn ñaù laên" ñieån hình laø ngöôøi khoâng bao giôø coá ñònh vôùi moät coâng vieäc. Khi baïn nhaän
ñôn xin vieäc cuûa anh ta vaø nhaän thaáy raèng anh ta ñaõ laøm nhieàu nôi nhöng chaúng nôi naøo
keùo daøi laâu. Baïn seõ nghó "AØ ! Thì ra anh ta thuoäc loaïi ngöôøi khoâng kieân ñònh", roài anh ta
cuõng seõ khoâng coá ñònh vôùi coâng vieäc naøy cho duø ñöa anh ta. Anh ta khoâng toát". Ngöôøi nhö
vaäy döôøng nhö coù baûn tính soâi ñoäng vaø khoâng coù khaû naêng oån ñònh laâu beàn.
Ñoái vôùi ngöôøi thay ñoåi thöôøng xuyeân nhö caùc nhaø phieâu löu, nhöõng ngöôøi thaùm hieåm,
khaùch du lòch vaø caùc nhaø phaùt minh khaùm phaù noùi chung ñeàu laø nhöõng ngöôøi naêng ñoäng
soâi noåi khoâng chòu oån ñònh vôùi coâng vieäc ñôn ñieäu. Tuy vaäy, theá giôùi naøy coù raát nhieàu
ngöôøi nhö vaäy khoâng chòu ñöùng yeân moät choã. Cho duø baûn thaân nhöõng ngöôøi naøy khoâng
"sanh reâu" nhöng chaén chaén hoï ñem laïi cho theá giôùi naøy nhieàu ñieàu môùi laï hôn.
TÖØ MÔÙI :
1. pointless /'p01ntl6s/ (adj) : voâ yù vò, voâ yù nghóa
2. to beautify /'bju:t1fa1/ (v) : laøm cho ñeïp, myõ leä
3. occupation /,4kju'pe1~n/ (n) : ngheà nghieäp, chöùc nghieäp
4. pursuit /p6'sju:t/ (n) : söï theo ñuoåi, cuoäc nghieân cöùu
5. specialisation /'spe~6laize1~n/ (n) : söï chuyeân moân hoùa
6. trade /tre1d/ (n) : ngheà, söï haønh nghieäp
7. dissipated /'d1s1pe1t1d/ (adj) : thích laõng phí, phoùng ñaõng
8. to specialise /'spe~6la1z/ (v) : chuyeân moân nghieân cöùu
9. authority /0:'84r6ti/ (n): ngöôøi thoâng thaïo, coù thaåm quyeàn (veà...)
10. to go in /96$ 1n/ (adj): chuyeån qua (moân hoïc)
11. typical /t1p1kl/ : ñieån hình, tieâu bieåu
12. application /,%pl1'ke1~n/ : ñôn xin vieäc
13. even if = (even though) : duø neáu, maëc daàu
14. incapable of /1n'ke1p6bl 6f/ (adj): khoâng theå
15. monotonous /m6'n4t6n6s/ (adj) : ñôn ñieäu, buoàn chaùn
 90. CRUELTY TO ANIMALS
TÍNH TAØN AÙC ÑOÁI VÔÙI LOAØI VAÄT

OUTLINE
1. Kindness to animals a part of virtue.
2. Cruelty to animals often due to thoughtlessness.
3. The killing of animals for food.
4. The cruelty of sport for pleasure.
The Bible says, "A righteous man regardeth1 the life of his beast" thus making kindness
and justice to domestic animals2 and essential part of human virtue. The animals, such
as the horse, dog, ass and mule3, which men have bred and trained for their own use,
and which are often faithful and hard-working servants, have indeed a claim upon our
mercy and justice ; the more so because they are dumb and helpless in our hands, and
cannot plead their own cause. The man who starves his horse, beats his dog, or
unmercifully overloads4 his ass, is a brute5 and bully6. He is also a fool ; because even
a selfish slave-owner knows that it is to his own interest to have well fed and cared for
slaves. And yet when we think of what these dumb creatures suffer at the hands of men,
it is enough to make angels7 weep. As the poet Blake8 said : -
"A captive Redbreast9 in a cage
Sets all Heaven in a rage"
A great deal of cruelty to animals is due simply to thoughtlessness and lack of
imagination. People often inflict10 terrible sufferings on dumb creatures without
meaning to be cruel. How many happy wild birds are caught and kept in small cages to
please us with their songs ! People think nothing of it and imagine that if they keep the
bird well fed and its cage clean, it will be quite happy. But how can a wild thing which is
used to flying in the sky in boundless liberty11, ever be happy cooped up12 in a narrow
space ? If we could imagine what the poor prisoner felt, its pathetic13 songs in
captivity14 would make us miserable with remorse15 rather than give us any pleasure.
We cannot excuse our cruelty on the ground of16 thoughtlessness. It is our duty to think
; and no one who cannot enter into the feelings of an animal and sympathise with it in its
weakness and helplessness, should be allowed to own one.
There is no time to discuss the question of killing animals for food. But if men must have
meat to eat, it is their duty to see that such animals are killed painlessly17. It makes one
shudder18 to think what tortures sheep and oxen have to undergo19 at the hands of
brutal men in unregulated slaughter houses20.
As to hunting for mere sport, it is always cruel. Foxhunters pretend that the fox enjoys
being hunted ! I wonder how they would like it themselves ! Cruelty to animals is almost
more wicked than cruelty to men ; simply because the animals are helpless and dumb.
Kinh thaùnh coù caâu : "Ngöôøi ñöùng ñaén seõ xem troïng cuoäc soáng baûn thaân". Do ñoù haõy töû teá
vaø coâng baèng vôùi gia suùc trong nhaø cuøng vôùi ñieàu quan troïng ñaïo ñöùc con ngöôøi. Loaøi vaät
nhö ngöïa, choù, la vaø löøa ñöôïc con ngöôøi reøn luyeän thuaàn thuïc haàu söû duïng vì muïc ñích
rieâng. Chuùng laø ngöôøi ñaày tôù trung thaønh vaø taän tuîn ñeå baøy toû söï bieát ôn vaø coâng baèng
cuûa chuùng ta, vaø hôn theá nöõa bôûi chuùng khoâng noùi ñöôïc leä thuoäc vaøo con ngöôøi vaø khoâng
bieát bieän hoä. Do ñoù ngöôøi ñeå cho ngöïa ñoùi, ñaùnh ñaäp choù hay khoâng thöông xoùt, chaát
naëng haøng treân löng löøa laø ngöôøi taøn nhaãn hay baét naït. Ñoù laø ngöôøi daïi khôø, bôûi ngay caû
moät chuû noâ keo kieät cuõng bieát raèng coù ñöôïc nhöõng noâ leä khoûe maïnh ñöôïc chaêm soùc caån
thaän laø taøi saûn rieâng cuûa anh ta. Nhöng khi chuùng ta nghó ñeán loaøi vaät khoâng nghe ñöôïc
tieáng ngöôøi phaûi chòu ñöïng döôùi baøn tay con ngöôøi cuõng ñuû laøm caùc thieân thaàn nhoû leä,
nhö thi só Blake töøng noùi :
"Nhoát moät con chim chaøo maøo trong loàng.
Ñuû laøm caû baàu trôøi reàn ró".
Tính ñoäc aùc ñoái vôùi loaøi vaät ñôn giaûn chæ vì thieáu suy xeùt vaø ngheøo trí töôûng töôïng. Ngöôøi
thöôøng gaây cho loaøi vaät caâm söï ñau khoå maø khoâng coù yù ñoäc. Nhöõng con chim hoang lieäu
coù haïnh phuùc khi bò baét nhoát trong loàng, phaûi caát cao tieáng hoùt ñeå laøm vui loøng con
ngöôøi!. Con ngöôøi khoâng nghó ñeán vaán ñeà naøy vaø cöù cho raèng neáu chim ñöôïc nuoâi naáng
toát cuøng vôùi loàng saïch ñeïp, noù seõ haïnh phuùc hoaøn toaøn. Nhöng ñoái vôùi loaøi chim hoang
quen soáng ngoaøi trôøi, laøm sao noù coù haïnh phuùc bò nhoát trong loàng heïp". Neáu chuùng ta
hình dung ñieàu maø tuø nhaân ñaùng thöông caûm nhaän, nhöõng baøi haùt aûm ñaïm trong caûnh
giam caàm khieán chuùng ta ñau loøng hôn laø vui thuù. Chuùng ta khoâng theå vieän côù baát caån cho
haønh ñoäng ñoäc aùc cuûa chuùng ta.
Vaán ñeà gieát loaøi vaät laøm thöùc aên khoâng ñöôïc ñeà caäp ñeán. Nhöng neáu con ngöôøi coù thòt ñeå
aên, thì ñoù laø boån phaän nhìn xem con vaät cheát khoâng ñau ñôn. Nghó ñeán ruøa, cöøu cuøng vôùi
boø phaûi chòu caûnh taøn aùc cuûa con ngöôøi trong nhöõng loø saùt sinh maø ruøng mình gheâ sôï !
Quaù ñoäc aùc khi xem saên baén nhö moân theå thao ñôn thuaàn. Ngöôøi saên choàn vieän côù raèng
caùo thích ñöôïc saên baét ! Thaät voâ lyù chuùng töï thích veà mình ! Taøn nhaãn vôùi loaøi vaät coøn
ñoäc haïi hôn ñoái vôùi con ngöôøi, bôûi leõ loaøi vaät laø nhöõng con vaät baát löïc vaø caâm.
TÖØ MÔÙI :
1. to regard /r1'9@:d/ (v) : toân troïng, kính troïng, neå nang
2. domestic animals /d6'mestik '%n1ml/ (n) : gia suùc
3. mule /mju:l/ (n) : con löøa
4. to overload /,6$v6'l6$d/ (v) : chaát (haøng leân) quaù naëng
5. brute /brut/ (n) : keû taøn nhaãn, ñoäc aùc
6. bully /'b$li/ (n) : keû öa baét naït ngöôøi yeáu hôn
7. angel /'end2l/ (n) : thieân thaàn, thieân söù
8. William Blake : ngheä só kieâm thi só Hoa Kyø (1757-1827)
9. redbreast /'redbrest/ (n) : chim chaøo maøo
10. to inflict (upon) /1n'fl1kt/ (v) : giaùng (xuoáng), gaây (cho)
11. boundless liberty /'ba$ndl6s 'l1b6ti/ (n) : söï töï do voâ haïn
12. to coop up /ku:p/ (v) : nhoát, giam
13. pathetic /p6'8et1k/ (adj) : thöông taâm, bi ñaùt
14. captivity /k%p't1v6ti/ (n) : caûnh bò tuø, giam caàm, caâu löu
15. remorse /r1'm0:s/ (n) : söï hoái haän, saùm hoái, ñau loøng
16. on the ground of : vieän côù vieän lyù do
17. painlessly /'pe1nl6sli/ (adv) : khoâng bò ñau ñôùn
18. to shudder /'~^d6(r)/ (v) : ruøng mình
19. to undergo /,^nd696$/ (v) : chòu ñöïng, traûi qua
20. slaughter house /'sl0:t6(r) ha$s/ (n) : loø saùt sinh
 91. CHEERFULNESS
TÍNH HÔÙN HÔÛ (HAÂN HOAN)

OUTLINE
Introduction : -
The cultivation1 of cheerfulness.
1. Cheerfulness makes for2 success and happiness in life.
2. Cheerfulness makes sunshine for others.
Some people are naturally of a cheerful disposition. They habitually3 look on the light
side4 of life ; and even when the sky is clouded, they look forward hopefully to the
sunny days that are coming. But all are not so. Many are by nature5 inclined to
despondency6. They see only the dark side7 of life, and are easily discouraged and
depressed8. Such should learn to cultivate cheerfulness ; for it would be a great blessing
to themselves, and to others.
A cheerful man is much more likely to make a success of his life than one who is always
gloomy and sad. As the old verse says : -
"A merry heart goes all the way.
Your sad tires in a mile, O"
The cheerful man rises above trouble like a cork9, while the despondent man sinks to
the bottom like a stone. He faces difficulties bravely, and makes light of obstacles in his
path ; while the gloomy person makes a mountain out of a mole-hill10, and cries, "
There is a lion in the way !" And even when cheerfulness does not bring success, it
brings happiness ; for the cheerful man gets happiness out of all sorts of little things
which go unnoticed by the sad eyes of his gloomy brothes.
It is still more necessary to cultivate cheerfulness for the sake of our friends and
companions. They have their own cares11 and worries, and we have no right to make
life more difficult for them with our sighs and frowns12 and gloomy faces. A gloomy and
sad person depresses every one he meets, and becomes an umwelcome companion ;
whereas a cheery friend makes life brighter for every one. We must learn to hide our
own troubles, to " consume our own smoke " and, even when we feel sad, keep a
smiling face and a cheery word for others. To force others to share our sad feelings is
selfish. There is enough sorrow in the world without our unnecessarily increasing it with
our own depression. Even at the cost of effort, we must rather increase the sun-shine by
our cheery presence.
Coù ngöôøi luùc naøo cuõng vui veû töï nhieân, coù thoùi quen nhìn vaøo maët saùng cuoäc soáng chôø ñôïi
vaø hy voïng. Ngay caû luùc baàu trôøi xoùm ngaét hoï vaãn höôùng ñeán nhöõng ngaøy naéng ñeïp trôøi
vaø chôø ñôïi ngaøy aáy seõ ñeán. Nhöng khoâng phaûi ai cuõng vaäy. Nhieàu ngöôøi coù baûn tính chaùn
naûn, thöôøng xem maët toái cuoäc ñôøi deã thaát voïng, naûn chí. Ngöôøi nhö vaäy phaûi bieát caùch
vun töôùi côûi môû haân hoan. Bôûi ñaây laø moät dieãm phuùc cho chính hoï vaø cho ngöôøi khaùc.
Ngöôøi côûi môû döôøng nhö thaønh ñaït nhieàu hôn loaïi ngöôøi aûm ñaïm u saàu. Coù caâu thô raèng :
"Vôùi moät taám loøng côûi môû luoân ñöôïc chaøo ñoùn.
Vôùi veû maët buoàn saàu chæ ñi ñöôïc moät daëm ñöôøng".
Ngöôøi vui veû luoân ñöa trôû ngaïi noåi leân. Ngöôïc laïi, ngöôøi chaùn naûn, thích nhaän chìm
xuoáng ñaùy. Anh ta coù can ñaûm ñoái ñaàu vôùi khoù khaên, vaø töï thaép saùng soi toû trôû ngaïi treân
ñöôøng. Trong khi ngöôøi bi quan thöôøng coi trong chuyeän nhoû "Coù con sö töû treân ñöôøng".
Ñoàng thôøi ngay caû khi vui veû khoâng ñem laïi thaønh coâng, chính noù ñem laïi haïnh phuùc. Ñoái
vôùi loaïi ngöôøi naøy, hoï gaët haùi haïnh phuùc beân ngoaøi caùc vieäc vaët voán naèm ngoaøi chuù yù cuûa
nhöõng caëp maét buoàn baõ aûm ñaïm.
Ñieàu quan troïng hôn ñeå nuoâi döôõng tính vui veû vì quyeàn lôïi cuûa baïn beø vaø ñoàng nghieäp
chuùng ta. Loaïi ngöôøi naøy coù nieàm lo rieâng vaø söï quan taâm rieâng. Hoï khoâng coù quyeàn laøm
cuoäc ñôøi trôû neân khoù hôn bôûi söï thôû daøi cuøng vôùi caùi nhíu maøy vaø göông maët aûm ñaïm.
Ngöôøi buoàn baû aûm ñaïm seõ laøm ngöôøi khaùc buoàn theo ñoàng thôøi trôû thaønh ngöôøi khoâng
ñöôïc ñoùn tieáp. Trong khi moät ngöôøi vui veû laøm cuoäc ñôøi saùng leân cho moïi ngöôøi. Chuùng ta
phaûi hoïc caùch che ñaäy tình caûm rieâng cuûa chuùng ta, phaûi töï tieâu thuï khoùi mình ñaõ taïo ra
ngay caû luùc mình buoàn. Haõy giöõ maõi göông maët töôi cöôøi vaø nhöõng lôøi noùi hay chuùc moïi
ngöôøi. Baét ngöôøi khaùc cuøng chia xeû noãi buoàn cuûa chuùng ta laø ích kyû. Theá giôùi naøy coù laém
ñieàu ñau buoàn khoâng caàn phaûi taïo theâm noãi buoàn naøo nöõa. Cho duø coù ñaùng phaûi noå löïc
chuùng ta neân taïo theâm aùnh saùng baèng söï hieän dieän vui veû cuûa chuùng ta.
TÖØ MÔÙI :
1. cultivation /,k^lt1've1~n/ (n) : söï boài döôõng
2. to make for /me1k f6(r)/ (v) : giuùp ñöa tôùi
3. habitually /h6'b1t~ueli/ (adv) : quen
4. on the light (or bright) side : vaøo beà saùng
5. by nature /ba1'ne1t~6(r)/ : theo baûn tính, thieân tính
6. despondency /d1'sp4nd6nsi/ (n) : veû tuyeät voïng, chaùn naûn
7. the dark side /56 d@:k sa1d/ : maët toái, haéc aùm
8. depressed /d1'presd/ (adj) : xuoáng tinh thaàn, naûn chí
9. cork /k0:k/ (n) : nuùt chai (noåi treân maët nöôùc)
10. to make a mountain out of a mole-hill : chuyeän nhoû xeù ra lôùn
11. care /ke6(r)/ (n) : söï öu tö, lo aâu
12. frown /fr6$n/ (n) : söï chau maøy, nhaên nhoù
 92. SELF-RELIANCE
TÍNH TÖÏ THÒ (TIN TÖÔÛNG VAØO BAÛN THAÂN)

OUTLINE
1. A fable.
2. Dependence which is good and necessary.
3. The wrong kind of dependence.
4. Honourable independence.
A lark, says an old fable, built its nest on the ground in a cornfield, and reared1 its
young amidst the growing corn. When the corn was ripe, the little ones in a great fright
told the mother-bird they had heard the farmer say that he was going to ask his
neighbour to come and reap his corn for him. But the wise bird was not at all disturbed2
and said, "If that is all, we need not be in a hurry to go yet." But when soon after they
came and told her that the farmer said that, as the neighbour had not come, he was going
to cut the corn himself, the lark said, "Now it is time for us to go" and flew away with
the brood3. The moral4 of which story is, "If you want a thing done, do it yourself."
This is the lesson of self-reliance, which is the opposite of dependence on others.
Of course certain amount of dependence on others is not only good but necessary.
Children must be dependent on their parents ; and the weak must depend in the strong
and the sick5 on the well6. And in a sense7, all of us, even the most independent and
self-reliant are dependent on one another. At any rate8, in civilised society, it is
impossible for anyone to make all the things he needs. No man can produce all the food
and clothes he wants, build his own house, make his own furniture, and all be the
hundreds of useful things he requires every day of his life. He can only produce one or
two things, and must get all the others by exchange9 or purchase10 from others, who are
doing the same thing. So in a community every one is dependent on the service of
others, while he himself contributes11 to the needs of others. But, so long as12 we are
doing our fair share, we are not dependents ; for mutual help13 and coperation14 is quite
consistent with15 individual independence and self reliance the contemptible16
dependence on others which is the opposite of self-reliance, is the depending on others
for the good and services which we could and should provide for ourselves. This kind of
dependence may be due to laziness, or lack of confidence. Idlers, who shrink honest
work, attach themselves like parasites to rich and influential people, and by flattery and
servile adulation17 get money and favours18 from them. Such hangerse-on19 are to be
despised. Different people, who are afraid to rely on their own opinions and efforts, are
to be pitied, and, if possible, taught self-confidence and self-reliance.
True self-reliance means knowledge of one's own powers, a reasonable self-confidence,
and a determination to be independent and to stand on one's own feet. It is well
expressed in Longfellow's20 " Village Blacksmith ":
"His brow is wet with honest sweat,
He earns whate'er he can,
And looks the whole world in the face.
For he owes not any man".
Chim sôn ca xaây toå treân caùnh ñoàng ngoâ vaø nuoâi con giöõa ñaùm ngoâ xanh rì. Ñeán luùc ngoâ
chín, nhöõng con chim non keùo thaønh ñaøn ñeán baûo vôùi chim meï raèng chuùng nghe thaáy
ngöôøi noâng daân saép nhôø ngöôøi haøng xoùm ñeán gaët ngoâ giuùp anh ta. Nhöng chim meï khoân
ngoan khoâng heà nao nuùng baûo "Neáu nhö vaäy, chuùng ta khoâng caàn voäi vaøng ñi gaáp".
Nhöng sau ñoù ít laâu, ñaøn chim con laïi baûo vôùi chim meï raèng ngöôøi noâng daân noùi vôùi
ngöôøi haøng xoùm khoâng ñeán ñöôïc cho neân oâng ta seõ haùi ngoâ chim meï baûo "Giôø ñaõ ñeán luùc
chuùng ta phaûi ñi". Roài bay ñi cuøng ñaøn chim non. Baøi hoïc trong caâu chuyeän : "Neáu baïn
muoán ñieàu gì ñoù ñöôïc hoaøn taát haõy töï laøm laáy".
Ñaây laø baøi hoïc veà tính töï thò, ñoái laäp vôùi söï phuï thuoäc vaøo keû khaùc.
Taát nhieân, coù nhöõng leä thuoäc khoâng toát song raát caàn thieát. Con caùi phaûi leä thuoäc cha meï.
Ngöôøi yeáu phaûi döïa vaøo ngöôøi maïnh vaø ngöôøi oám phaûi döïa vaøo ngöôøi khoûe. Ñöùng veà moät
phöông dieän, taát caû chuùng ta ngay caû ngöôøi töï ñoäc laäp töï tin cuõng phaûi leä thuoäc vaøo nhau.
ÔÛ möùc ñoä nhaát ñònh ngöôøi ta khoâng theå laøm taát caû caùi anh ta caàn trong xaõ hoäi vaên minh.
Khoâng moät ngöôøi naøo saûn xuaát caùc loaïi thöïc phaåm cuøng vôùi quaàn aùo anh ta caàn, töï xaây
laáy nhaø ôû, töï laøm laáy ñoà duøng cuøng vôùi haøng traêm vaät duïng caàn thieát con ngöôøi caàn ñeán
trong ñôøi soáng haøng ngaøy. Con ngöôøi chæ coù khaû naêng laøm ra moät hai caùi vaø phaûi laáy
nhöõng thöù khaùc qua trao ñoåi hay mua baùn vôùi ngöôøi laøm ra ñieàu ñoù. Vì vaäy trong coäng
ñoàng ngöôøi moãi ngöôøi ñeàu phaûi leä thuoäc söï phuïc vuï cuûa nhöõng ngöôøi khaùc. Trong khi anh
goùp taïo neân nhöõng nhu caàu cuûa ngöôøi khaùc mieãn laø chuùng ta laøm vieäc coâng baèng vaø ñoäc
laäp. Ñoái vôùi vieäc hoã trôï cuøng vôùi hôïp taùc hoaøn toaøn töông hôïp vôùi caùi chuùng ta phaûi töï
cung caáp. Loaïi phuï thuoäc naøy coù theå do löôøi bieáng hoaëc thieáu töï tin. Ngöôøi bieáng nhaùc
thöôøng thu mình laïi töï gaén mình vaøo moät ngöôøi giaøu coù vaø thaân theá nhö keû aên baùm, vaø
baèng nhöõng lôøi ñöôøng maät bôï ñôõ vaø khuùm nuùm laáy tieàn vaø ñöôïc ban ñaëc aân. Nhöõng keû
baùm dai thöôøng bò khinh bæ. Ngöôøi khaùc voán e sôï phaûi döïa vaøo yù kieán rieâng cuõng nhö noå
löïc rieâng cuûa hoï. Hoï laø nhöõng ngöôøi thaät ñaùng thöông vaø neáu coù theå hoï coù theå hoïc tính töï
tin vaø töï thi.
Tính töï thi thaät söï coù nghóa laø naêng löïc thaät söï cuûa baûn thaân. Loøng töï tin chính ñaùng vaø
tính töï quyeát phaûi ñoäc laäp. Thi só Longfellow ñaõ dieãn taû ñieàu naøy trong
"Bôø vai anh öôùt ñaãm cuøng moà hoâi.
Anh coá laøm ñöôïc nhöõng gì anh coù theå.
Cho baûn thaân, cho xaõ hoäi vaø cho theá giôùi naøy.
Troâng nhö nhöõng ñieàu hoaøn haûo treân beà maët.
Maø anh vaãn chöa töøng traûi bao giôø".
TÖØ MÔÙI :
1. to rear /r16(r)/ (v) : nuoâi
2. to disturb /d1'st3:b/ (v) : laøm phieàn - to be disturbed : baän taâm
3. brood /bru:d/ (n) : baày chim nhoû - to brood : nuoâi, aáp uû
4. moral /'m4r6l/ (n) : baøi hoïc
5. the sick /56 s1k/ (n) : keû ñau oám
6. the well /56 wel/ (n) : ngöôøi khoûe maïnh
7. in a sense : veà moät phöông dieän, theo moät yù nghóa naøo ñoù
8. at any rate : duø sao chaêng nöõa
9. exchange /1k't~eindz/ (n) : söï ñaùnh ñoåi, trao ñoåi
10. purchase /'p3:t~6s/ (n) : söï mua
11. to contribute /k6n'tr1bju:t/ (v) : goùp phaàn vaøo
12. so long as : coøn khi naøo maø, mieãn laø
13. mutual help /'mju:t~u6l help/ : söï hoã trôï laãn nhau
14. co-operation /k6$6p6're1~n/ (n) : söï hôïp taùc, coäng taùc
15. consistent with /k6n's1st6nt w15/ : thích hôïp, töông hôïp vôùi...
16. contemptible /k6n'tempt6bl/ (n) : ñaùng khinh, heøn haï
17. adulation /,%dju'le1~n/ (n) : lôøi ñöôøng maät, taâng boác
18. favour /'fe1v6r/ (n) : ñaëc aân, aân hueä
19. hanger-on /,h%96r '4n/ (n) : keû baùm, keû theo ñuoåi
20. Henry Wadsworth Longfellow : thi só Hoa kyø (1807-1887)
 93. THE INFLUENCE OF EXAMPLE
AÛNH HÖÔÛNG CUÛA GÖÔNG MAÃU

OUTLINE
1. Precept is better than example in
(a) Games.
(b) Crafts.
(c) School teaching.
2. Especially important in the moral sphere1
(a) Training of children.
(b) Religious teaching.
In every sphere, "Example is better than precept" That is, it is far more effective to show a
learner how to do anything by doing it oneself correctly, than merely to tell him what to do.
In learning a game, it is not of much use to read books on it, however correct and sound,
or to listen to someone explaining the rules and methods. One learns far more by
watching an expert at tennis or cricket, than from any amount of description2.
So in crafts, technical education is not picked up from books. The learner must go into
the carpenter's shop the smithy3, the engineer's work-room or the mill4, and watch and
copy the trained workmen as they actually5 do their tasks.
In schools, too, the teacher does not merely tell the pupil how to write, read and do sums6.
He shows him how to do it by doing it before his eyes himself. The child watches the
teacher write and form the letters, hears him read a passage7 as it should be read, and sees
him do a sum. He learns more from practical examples than from theoretical8 teaching.
But it is in the moral sphere that it is especially true that example has far more power
and influence than precept, both for good and evil. Take the training of children by their
parents. Children are very observant9 and are keen10 critics11. They notice quickly
whether their father does himself what he preaches12. He teaches them that it is wrong
to tell lies, but if he is not himself truthful, his teaching will have little effect children
are great imitators13, they will copy their parents. If the parents are really honest,
truthful, kind and unselfish, or if they are dishonest, selfish and harsh, the children will
imitate them. To set children a good example is far more important than teaching them
any number of good moral maxims14 ; and a bad example will do far more harm than
any amount of good teaching will do good.
Any one who sets himself up as a teacher of morallty must see to it that he does not
undo15 all the good his teaching might effect, by a bad example. He must practise what
he preaches, or his teaching will do more harm than good. He must follow the example
of the village preacher in Oliver Goldsmith's16 poem :
"He tried each art, reproved17 each dull delay,
Allured18 to brighter worlds, and led the way."
Moãi laõnh vöïc, "minh hoïa toát hôn phöông chaâm", nghóa laø chæ daãn ngöôøi hoïc caùch laøm
thoâng qua vieäc thöïc haønh chính xaùc coù hieäu quaû hôn laø baûo anh ta nhöõng gì phaûi laøm.
Khi hoïc chôi moät troø chôi, ít khi ngöôøi ta ñoïc tuy nhieân chính xaùc hay ñuùng hôn laø laéng
nghe lôøi chæ daãn nguyeân taéc cuøng vôùi phöông phaùp. Ngöôøi ta bieát ñöôïc nhieàu baèng caùch
quan saùt moät chuyeân gia taïi cuoäc ñaáu quaàn vôït, crickeâ hôn laø nhöõng lôøi keå leå.
Vì vaäy ñoái vôùi ngaønh thuû coâng, giaùo duïc kyõ thuaät khoâng phaûi laáy töø trong saùch. Ngöôøi hoïc
phaûi ñi vaøo caùc xöôûng moäc, caùc loø reøn hay caùc phaân xöôûng cô khí hoaëc phaân xöôûng cheá
taïo theo doõi vaø thöïc hieän caùc thao taùc nhö moät coâng vieäc thöïc söï cuûa hoï vaäy !
ÔÛ hoïc ñöôøng cuõng vaäy, giaùo vieân khoâng chæ noùi cho hoïc sinh caùch vieát, ñoïc, vaø laøm pheùp
tính. Anh ta coøn chæ daãn caùch laøm baèng caùch thöïc hieän tröôùc maët anh ta. Hoïc sinh xem
thaày giaùo vieát, hoaøn taát böùc thö, nghe gioïng ñoïc chuaån cuûa thaày giaùo roài xem oâng ta laøm
toaùn. Hoïc sinh seõ bieát ñöôïc nhieàu ñieàu qua nhöõng ví duïc thöïc teá hôn laø daïy lyù thuyeát suoâng.
Tuy nhieân ñoái vôùi baøi hoïc ñaïo ñöùc, ñaëc bieät taám göông ñieån hình coù aûnh höôûng hôn ñoàng
thôøi coù söùc thuyeát phuïc hôn laø nhöõng lôøi giaùo huaán suoâng, ñoái vôùi caû ñieàu toát laãn ñieàu
xaáu. Phuï huynh coù traùnh nhieäm giaùo duïc con caùi hoï. Treû em coù oùc quan saùt toát ñoàng thôøi
laø nhöõng ngöôøi pheâ bình saéc saûo. Chuùng tieáp nhaän nhöõng lôøi chæ daïy raát nhanh. Chuùng
ñöôïc daïy doã raèng noùi laùo laø ñieàu khoâng toát. Tuy nhieân neáu baûn thaân boá meï chuùng khoâng
noùi thaät, lôøi giaûng daïy seõ khoâng coù aûnh höôûng. Treû con baét chöôùc raát taøi. Chuùng seõ sao
cheùp laïi haønh vi cuûa boá meï chuùng. Neáu boá meï chuùng thaät söï trung thöïc, ñuùng ñaén, töû teá
vaø phoùng khoaùng hoaëc neáu hoï laø ngöôøi giaû doái, ích kyû, vaø keo kieät, con caùi hoï seõ baét
chöôùc vaø nhieãm phaûi. Theå hieän moät taám göông toát cho treû noi theo laø ñieàu heát söùc quan
troïng hôn haún vieäc giaùo huaán nhöõng caâu chaâm ngoân ñaïo ñöùc toát. Ñoàng thôøi taám göông
ñaïo ñöùc xaáu cuõng taùc ñoäng lôùn hôn vieäc giaùo huaán laøm ñieàu toát.
Baát kyø ai laøm thaày giaùo theå hieän ñaïo ñöùc göông maãu phaûi hieåu raèng anh ta seõ laøm phaân
taùn nhöõng lôøi giaûng daïy toát ñeïp seõ coù taùc duïng bôûi taám göông ñaïo ñöùc xaáu. Raèng anh
phaûi luoân thöïc taäp nhöõng lôøi anh giaûng daïy neáu khoâng lôøi daïy seõ taùc ñoäng coù haïi cho treû.
Anh ta phaûi noi theo göông cuûa moät nhaø truyeàn giaùo trong thô cuûa Oliver Goldsmith :
"Coá theå hieän trong töøng cöû chæ, vaø khieån traùch töøng ñoäng taùc.
Coá thu huùt ñeán theá giôùi toát hôn vaø haõy ñi ñaàu trong cuoäc ñi ñoù".
TÖØ MÔÙI :
1. sphere /sf16(r)/ (n) : phaïm vi
2. description /d1'skr1p~n/ (n) : söï moâ taû, lôøi keå leå
3. smithy /'sm15i/ (n) : tieäm loø reøn
4. mill /m1l/ (n) : xöôûng, xöôûng cheá taïo
5. actually /'%kt~u6li/ (adv) : thöïc söï, treân thöïc teá
6. to do sums /du: s^ms/ (v) : laøm tính
7. passage /'p%s1d2/ (n) : ñoaïn, ñoaïn vaên
8. theoretical /816'ret1kl/ (adj) : veà lyù thuyeát
9. observant /6b'z3:v6nt/ (adj) : coù tính quan saùt
10. keen /ki:n/ (adj) : saéc saûo
11. critic /'kr1t1k/ (n) : ngöôøi pheâ bình
12. to preach /pri:ts/ (v) : daïy baûo, giaûng daïy
13. imitator /1m1'te1t6r/ (n) : keû baét chöôùc
14. maxim /'m%ks1m/ (n) : caùch ngoân, chaâm ngoân
15. to undo /t6 ^n'du:/ (v) : laøm tieâu taùn, maát hieäu löïc
16. Oliver Golsdmith : thi só tieåu thuyeát gia, vaø nhaø vieát kòch tröù danh cuûa nöôùc Anh
(1728-1774)
17. to reprove /r1'pru:v/ (v) : cheâ traùch, khieån traùch
18. to allure /6'l$6(r)/ (v) : quyeán ruû, loâi cuoán
 94. EARTHQUAKES
ÑOÄNG ÑAÁT

OUTLINE
1. Earthquakes in India.
2. Some terrible earthquakes of modern times1.
3. The causes of earthquakes.
Most people who live in North India know something of earthquakes ; for the country at
the foot of the Himalayas from the North West Frontier to Assam is subject to
earthquake shocks. But these earthquakes are rarely serious, though there was a pretty
bad one in 1905, which caused damage to houses in most of the towns in this belt2 of
country, completely wrecked the hill-station of Dharamsala, and caused 5,000 deaths.
Even a slight earthquake, however, is unpleasant, and to a person not used to3 them is
rather unnerving4 and even terrifying5. A really bad earthquake in a populated country
is a fearful disaster. In the terrible earthquake in Krakatoa in the Pacific6, in 1883, a
whole island disappeared under the sea, and 50,000 people lost their lives ; the great
earthquake in Japan in 1896 killed 26,000 people ; and the awful earthquake in 1908
Sicily and Italy, actually altered the shape of the Straits of Messina, and caused no less
than 300,000 deaths by falling buildings and fires, by huge tidal waves, and by the
opening of deep crevasses7 in the ground. But perhaps the most terrible earthquake of
modern times was that in Japan only a few years ago.
It is a matter of dispute as to whether earthquakes are caused by volcanic eruptions8.
The worst earthquakes certainly seem to be connected with the activity of volcanoes or
burning mountains. For example the fearful eruption of Vesuvius in Italy in the year 79
A. D., which buried the towns of Pompeii and Herculaneum, was accompanied by9 a
terrible earthquake ; and the earthquake at Messina in 1908 occurred when Vesuvius,
and Stromboli in Sicily, were active. And Japan, a land of earthquakes, is also a land of
active volcanoes. But earthquakes often occur in countries which have no volcanoes, for
example Northern India. No doubt a volcanic eruption is sufficient to account for an
eùarthquake; but earthquakes are also probably due to some settling of readjustment of
the crust10 of the earth. It is supposed that the earthquakes of North India are due to the
enormous weight of the Himalayan range11, any slight subsidence12 in which would
cause a tremor13 all over the country.
Haàu heát moïi ngöôøi soáng ôû mieàn Baéc AÁn Ñoä ñeàu bieát ít nhieàu veà ñòa chaán. Laø nöôùc naèm
döôùi chaân nuùi Hymalaya traûi daøi töø vuøng bieân giôùi Taây Baéc ñeán Assam laø trung taâm cuûa
caùc cuoäc ñoäng ñaát. Tuy nhieân nhöõng cuoäc ñòa chaán naøy ít nghieâm troïng maëc daàu ñaõ xaûy
ra moät côn ñòa chaán khaù traàm troïng naêm 1905 ñaõ gaây thieät haïi lôùn nhaø cöûa ôû caùc thaønh
phoá thuoäc vaønh ñai cuûa nöôùc AÁn, phaù huûy toaøn boä khu ñoài Dharamsal, laøm 5000 ngöôøi
cheát. Tuy vaäy, ngay caû côn ñòa chaán nheï cuõng gaây neân noãi kinh hoaøng cho nhöõng ngöôøi
chöa quen vôùi ñòa chaán. Ñoái vôùi hoïc côn ñòa chaán laøm heát hoàn vaø thaäm chí coøn khuûng
khieáp nöõa. Traän ñoäng ñaát khuûng khieáp thaät söï ôû moät nöôùc ñoâng daân quaû laø thaûm hoïa
ñaùng sôï. Traän ñoäng ñaát laøm moïi ngöôøi khieáp sôï ôû Krakatoa thuoäc Thaùi Bình Döông naêm
1883 ñaõ nhaán chìm toaøn boä hoøn ñaûo xuoáng ñaùy bieån saâu cuøng vôùi 50 000 ngöôøi soáng treân
ñaûo. Ñòa chaán ôû Nhaät naêm 1896 gieát cheát 26 000 ngöôøi. Vaø ñòa chaán kinh hoaøng xaûy ra ôû
Sicily vaø @ naêm 1908 laøm thay ñoåi hình daùng eo bieån Messina laøm cheát 30 000 ngöôøi vì
sup nhaø vaø ñaùm chaùy, vì nhöõng ñôït soùng khoång loà vaø caùc khe nöùt saâu trong loøng ñaát.
Nhöng coù leõ traän ñòa chaán khuûng khieáp nhaát cuûa thôøi ñaïi hieän ñaïi naøy chính laø traän ñoäng
ñaát xaûy ra ôû Nhaät caùch ñaây chæ vaøi naêm.
Ñòa chaán gaây neân phaûi chaêng laø do hoûa sôn baïo phaùt, voán laø vaán ñeà tranh luaän. Caùc cuoäc
ñòa chaán teä haïi nhaát chaén chaén haún phaûi gaén lieàn vôùi hoaït ñoäng cuûa mieäng nuùi löûa hay
nhöõng vuøng nuùi ñang chaùy. Ví duï côn buøng chaùy ñaùng sôï ôû Vesuvis ôû YÙ naêm 79 sau coâng
nguyeân ñaõ choân vuøi caùc thaønh phoá Pampeii vaø Herculaneum trong bieån löûa . Côn hoûa
hoaïn naøy coøn keøm theo côn ñòa chaán ñaùng sôï. Vaø côn ñòa chaán ôû Messina naêm 1908 xaûy
ra khi maø daõy nuùi löûa ôû Vesuvius Stromboli ôû Sicily coøn ñang hoaït ñoäng. ÔÛ Nhaät, daõy ñaát
coù nuùi löûa hoaït ñoäng cuõng laø vuøng ñaát hoaït ñoäng cuûa caùc traän ñoäng ñaát. Nhöng ñoäng ñaát
thöôøng dieãn ra ôû caùc nöôùc khoâng coù nuùi löûa hoaït ñoäng nhö Baéc AÁn Ñoä. Roõ raøng, hoûa sôn
baïo phaùt laø baèng chöùng nhaèm giaûi thích cho traän ñoäng ñaát maø coù leõ cuõng do thaønh phaàn
cuûa lôùp voû traùi ñaát. Con ngöôøi cho raèng ñoäng ñaát ôû mieàn Baéc AÁn Ñoä laø do troïng löôïng
quaù lôùn cuûa daõy nuùi Hymalaya gaây neân söùc ñeø naëng vaø taïo neân chaán ñoäng trong toaøn
quoác.
TÖØ MÔÙI :
1. modern times /'m4dn ta1m/ (n) : thôøi ñaïi toái taân, hieän ñaïi
2. belt /belt/ (n) : vaønh ñai
3. used to /ju:zd tu:/ : quen
4. unnerving /,^n'n3v17/ (adj) : laøm heát hoàn, suy nhöôïc thaàn kinh
5. terrifying /'ter1fa17/ (adj) : khuûng khieáp
6. the pacific /56 p6's1f1k/ (n) : Thaùi Bình Döông
7. crevasse /kr6'v%s/ (n) : choã nöùt, khe loõm vaø saâu
8. volcanic eruption /v4l'k%n1k 1'r^p~n/ (n) : hoûa sôn baïo phaùt, hoûa sôn phun löûa
9. accompanied by /6'k^mp6nid ba1/ : ñi keøm theo coù
10. crust /kr^st/ (n) : laàn voû, lôùp boïc ngoaøi
11. range /re1nd2/ (n) : raëng nuùi, daõy nuùi
12. subsidence /s6b'sa1dns/ (n) : söï giaùng xuoáng, thuït xuoáng
13. tremor /'trem6(r)/ (n) : söï rung ñoäng, chaán ñoäng
 95. EMIGRATION1
VIEÄC DI DAÂN

OUTLINE
1. Meaning of emigration.
2. Causes of emigration.
3. Advantages, and dangers, of emigration.
The two words, emigration and immigration2, must be distinguished. An emigrant is
one who migrates3 from, or leaves, one country to go and settle in a foreign land ; an
immigrant is a foreigner who comes from another country and settles in our land. So the
same man is both an emigrant and an immingrant ; from the point of view of his own
fatherland he is an emigrant, and from that of the land where he settles he is an
immigrant.
It is generally the old, settled countries that send out emigrants ; and the new sparsely4
populated countries that receive immigrants. For example, many Americans do not
emigrate from America, because it is still a new country, and though it has a population
of over a hundred millions, it is so large that it is still under-populated5 ; but every year
thousands of people emigrate from England, Germany, France, Italy, Russia and other
European countries. England is small and is densely populated ; in consequence, there
are many people out of employment6, for there are more men seeking for jobs than
there are jobs for them. Every year thousands of men find that they cannot make a living
in the old country. But the British colonies, like Australia, New Zealand and Canada,
have plenty of room and small populations. Hence every year thousands of Englishmen
leave their own lands, where they are not wanted, and go and settle in the colonies and
America, where good workmen are needed.
It is of course a good thing that there are lands to which men can go from over-
crowded7 countries and where they can find work and the means of earning an income ;
but it is generally the young, enterprising8, ambitious and industrious men who thus
emigrate. The old country in this way loses every year some of its best blood, which is a
serious thing.
In some cases also, emigration involves serious problems, and endangers international
peace. For example the American objection to the immigration of the Japanese may
possibly lead to war at some time ; and a lot of bad feeling has been caused by the
refusal9 of South Africa to give rights of citizenship10 to Indian immigrants. Australia,
too, tries to exclude11 the Japanese and the Chinese.
Hai töø di daân vaø nhaäp cö phaûi ñöôïc phaân bieät. Daân di cö laø ngöôøi ñeán töø moät nöôùc hay
rôøi khoûi ñaát nöôùc ñeán ñònh cö ôû nöôùc ngoaøi. Ngöôøi nhaäp cö laø ngöôøi ñeán töø nöôùc khaùc
ñeán ñònh ôû nöôùc ta. Do ñoù moät ngöôøi coù theå vöøa laø ngöôøi ñònh cö vöøa laø ngöôøi di cö. Ñoái
vôùi toå quoác cuûa anh ta, anh laø ngöôøi daân di cö, vaø ñoái vôùi nôi anh ñeán sinh soáng, anh laø
daân nhaäp cö.
Noùi chung nhöõng nöôùc coù daân cö soáng oån ñònh ñoâng ñuùc thöôøng coù nhöõng ngöôøi daân di
cö. Vaø nhöõng nöôùc môùi thaønh laäp coù daân thöa thôùt thöôøng nhaän theâm nhöõng ngöôøi nhaäp
cö. Laáy ví duï, nhieàu ngöôøi Myõ khoâng ra ñi vì Myõ laø moät nöôùc môùi thaønh laäp, daãu raèng
daân soá leân ñeán haøng traêm trieäu ngöôøi, noù vaãn laø moät nöôùc coøn ít nhaân khaåu. Tuy vaäy moãi
naêm coù haøng ngaøn ngöôøi di cö töø Anh, Ñöùc, Phaùp, YÙ, Nga vaø töø caùc nöôùc AÂu Chaâu ñeán.
Nöôùc Anh laø moät nöôùc nhoû ñoâng daân do ñoù coù raát nhieàu ngöôøi thaát nghieäp, vì soá ngöôøi
tìm vieäc laøm nhieàu hôn coâng vieäc daønh cho hoï. Moãi naêm ngöôøi ta nhaän thaáy raèng hoï
khoâng theå soáng ôû nöôùc cuõ. Caùc thuoäc ñòa cuûa Anh nhö UÙc, Taân Taây Lan vaø Canaña coù
daân soá thaáp, ñaát ñai laïi roäng. Do ñoù haøng naêm coù haøng ngaøn ngöôøi Anh rôøi toå quoác nôi
hoï khoâng thích soáng, ñeán ñònh cö ôû caùc nöôùc thuoäc ñòa cuûa Anh vaø ôû Myõ nôi ñang raát caàn
nhöõng ngöôøi coâng nhaân thöïc thuï.
Dó nhieân ñoù laø moät ñieàu toát cho baïn phaûi rôøi xöù sôû coù daân cö quaù ñoâng haàu tìm kieám vieäc
laøm vaø sinh keá. Nhöng nhìn chung thanh nieân, nhöõng ngöôøi coù oùc tieán thuû, coù hoaøi baõo vaø
caàn cuø ñeàu ra ñi. Nhöõng nöôùc cuõ moãi naêm bò thieät haïi maát maùt doøng gioáng voán laø ñieàu
nghieâm troïng.
Trong moät tröôøng hôïp naøo ñoù, vaán ñeà di cö ñöa ñeán caùc vaán ñeà nghieâm troïng, ñoàng thôøi
ñe doïa hoøa bình giöõa caùc nöôùc. Laáy ví duï vieäc phaûn ñoái cuûa ngöôøi Myõ ñoái vôùi vieäc xin
nhaäp cö cuûa ngöôøi Nhaät coù theå ñöa ñeán chieán tranh baát cöù luùc naøo ; vaø nhieàu tình caûm
xaáu taïo neân do vieäc Baéc Phi töø choái trao quyeàn coâng daân cho nhöõng ngöôøi daân nhaäp cö töø
AÁn Ñoä. UÙc cuõng vaäy ñaõ coá gaéng truïc xuaát nhöõng ngöôøi Nhaät vaø ngöôøi Hoa.
TÖØ MÔÙI :
1. emigration /,em1'9re1~n/ (n) : vieäc di daân (ñi nôi khaùc)
2. immigration /, 1m1'9re1~n/ (n) : vieäc di daân (tôùi moät nöôùc)
3. to migrate /ma1'9re1t/ (v) : di truù, chuyeån truù ; di daân
4. sparsely /'sp@:sli/ (adv) : moät caùch thöa thôùt
5. under-populated /^nd6(r) 'p4pjule1t1d/ : coù ít nhaân khaåu - over-populated : coù quaù
nhieàu nhaân khaåu
6. out of employment /,a$t 6f 1m'pl01m6nt/ : thaát nghieäp
7. overcrowded /,6$v6'kra$d1d/ (adj): coù quaù ñoâng daân cö
8. enterprising /'ent6'pra1zi7/ (adj): thaùo vaùt, coù oùc tieán thuû
9. refusal /r1'fju:zl/ (n): söï töø choái, cöï tuyeät
10. citizenship /'s1t1zn~1p/ (n): quyeàn coâng daân
11. to exclude /1k'sklu:d/ (v): loaïi ra ngoaøi, truïc xuaát
 96. SLEEP
NGUÛ

OUTLINE
1. The necessity of sleep.
2. The nature and cause of sleep.
3. Dreams-consciousness in sleep.
4. The amount of sleep necessary.
5. Sleep compared with death.
Sleep is almost asnecessary to life as food. Shakespeare calls it, "Nature's sweet
restorer". We go to bed at night, tired and worried ; but we wake up in the morning
vigorous and refreshed1, feeling like new men. Nothing so quickly wears out2 the
energy3 of the body as want of sleep, as those who suffer from insomnia4, or chronic5
sleeplessness, know only too well6. One of the most terrible tortures practised in China
is keeping a man without sleep for several days. The poor wretch generally succumbs7
and dies affer three days of such treatment.
It is not certainly know what exactly sleep is and what is its cause. But one theory is that the
physical activities of the waking hours gradually produce poisonous8 waste matter9 in the
tissues10 of the body, which affect the brain and eventually induce uncousciousness. During
sleep this excess11 of poisonous matter is got rid of12, and when the tissues are clear of it,
consciousness returns, and we wake up, refreshed and invigorated13 for the life of another
day. Anyway, there is no doubt that sleep is not merely rest. Half-an-hour's sound sleep will
do more to restore energy than hours of mere waking rest. It is not only the muscles, but the
brain and nervous system14, that require rest ; and this can be obtained only in sleep. In
sleep we are unconscious of our surroundings. Our senses are inert15. We see, smell, taste,
feel nothing, and hear nothing unless the noise is loud enough to wake us. And yet the
unconsciousness cannot be complete, for we dream. Dreams are mental images16 ; and they
prove that part of the brain is working during sleep.
No hard and fast rule can be laid down as to the amount of sleep people require to keep
themselves in health, because individuals differ. Some all their lives require more, some
less. A baby should sleep the greater part of the twenty-four hours. Children require more
sleep than adults, because they are growing, and growth exhausts17 the energies. For most
grown-up people probably six or seven hours of sleep is sufficient, though some can do with
less. Each person must find out how much sleep his system needs. and take as a rule neither
more nor less. Too little sleep is in the long run injurious18 ; and too much is laziness.
Sleep is poetically called "the brother of death" ; and death is spoken of as the last
sleep, or the long sleep. If death is really a sleep, we may hope for an awaking to the
day of another life.
"Sleep is a death ; O make me try
By sleeping what it is to die".
Nguû cuõng raát caàn thieát cho cuoäc soáng nhö aên vaäy. Shakespeare goïi giaác nguû laø "lieàu
thuoác phuïc hoài cuûa thieân nhieân". Chuùng ta ñi nguû buoåi toái, meät moûi cuøng vôùi nhöõng lo aâu
ñoïng laïi trong ngaøy, nhöng khi chuùng ta thöùc daäy vaøo saùng hoâm sau seõ caûm thaáy sung söùc
vaø saûng khoaùi caûm thaáy gioáng moät ngöôøi môùi. Khoâng coù ñieàu gì laøm tieâu hao naêng löôïng
cô theå nhanh choùng baèng söï thieáu nguû hay tình traïng maát nguû hoaëc chöùng maát nguû maõn
tính maø nhöõng ngöôøi maéc phaûi caùc chöùng naøy bieát raát roõ. Moät trong nhöõng hình phaït
khuûng khieáp nhaát ñöôïc aùp duïng ôû Trung Quoác ñoù laø giöõ khoâng cho nguû trong nhieàu ngaøy.
Toäi nhaân ñaùng thöông cuoái cuøng seõ quî vaø cheát sau ba ngaøy chòu hình phaït naøy.
Khoâng ai bieát chính xaùc giaác nguû laø gì vaø ñieàu gì ñaõ gaây neân giaác nguû. Nhöng coù moät
thuyeát cho raèng caùc hoaït ñoäng cô theå trong nhöõng giôø thöùc traéng seõ saûn sinh chaát caën baõ
ñoäc haïi cho cô theå laøm aûnh höôûng naõo boä laøm teâ lieät thaàn kinh gaây neân tình traïng meâ
man. Trong quaù trình nguû, vieäc ñieàu tieát quaù nhieàu chaát thaûi seõ khoâng xaûy ra thôù trong cô
baép ñöôïc taåy saïch, yù thöùc cuûa chuùng ta seõ phuïc hoài, thöùc tænh vaø saûng khoaùi ñoàng thôøi
caûm thaáy khoan khoaùi trong moät ngaøy môùi. Duø sao ñi nöõa nguû khoâng phaûi laø nghæ ngôi.
Khoâng chæ caùc cô baép caàn söï nghæ ngôi maø naõo boä cuøng heä thaàn kinh ñeàu caàn ñeán noù.
Ñieàu naøy chæ coù ñöôïc trong khi nguû. Trong giaác nguû chuùng ta khoâng bieát theá giôùi xung
quanh. Taát caû giaùc quan ôû traïng thaùi nghæ ngôi. Chuùng ta khoâng nhìn thaáy gì, khoâng ngöûi
thaáy muøi gì, khoâng neám thaáy vò gì, khoâng caûm thaáy ñieàu gì vaø khoâng nghe thaáy gì tröø khi
tieáng ñoäng quaù oàn ñaùnh thöùc chuùng ta. Tuy nhieân traïng thaùi voâ thöùc khoâng haún hoaøn toaøn
voâ thöùc vì chuùng ta ñang mô maøng. Giaác mô laø hình aûnh tinh thaàn. Ñieàu ñoù chöùng toû moät
phaàn trí naõo vaãn ñang hoaït ñoäng trong khi nguû.
Bôûi vì moãi ngöôøi chuùng ta ñeàu khoâng gioáng nhau neân khoâng coù moät nguyeân taéc nghieâm
tuùc chung nhanh choùng naøo ñeå aùp duïng cho moïi ngöôøi haàu giöõ gìn söùc khoûe. Coù nhöõng
ngöôøi caàn nguû nhieàu hôn hoaëc ít hôn. Treû sô sinh caàn nguû nhieàu hôn 24 tieáng ñoàng hoà,
bôûi treû ñang phaùt trieån söï tieâu hao naêng löôïng taêng. Ñoái vôùi ngöôøi ñaõ tröôûng thaønh, chæ
caàn moät giaác nguû daøi 6-7 tieáng laø ñuû. Nhöng cuõng coù ít ngöôøi caàn ít hôn. Moãi ngöôøi phaûi
bieát cô theå mình caàn giaác nguû keùo daøi bao laâu vaø haõy aùp duïng moät nguyeân taéc phuø hôïp.
Giaác nguû quaù ít seõ coù haïi veà laâu daøi. Nguû quaù nhieàu seõ sinh ra löôøi bieáng.
Thi ca goïi giaác nguû laø "baïn höõu vôùi caùi cheát" ; vaø caùi cheát ñöôïc coi laø giaác nguû cuoái cuøng
hay giaác nguû keùo daøi vónh vieãn. Neáu caùi cheát thaät söï laø moät giaác nguû, chuùng ta coù theå hy
voïng moät söï thöùc tænh ôû cuoäc soáng khaùc.
"Giaác nguû laø coõi cheát taïm.
Chæ coù giaác nguû môùi bieát ñöôïc cheát laø theá naøo".
TÖØ MÔÙI :
1. refreshed /r1'fre~d/ (adj) : tinh thaàn saûng khoaùi
2. to wear out /we6(r) 'a$t/ (v) : laøm tieâu hao
3. energy /'en6d2i/ (a, n) : nghò löïc, nhu khí - inergetic
4. insomnia /1n's4mni6/ (n) : chöùng khoâng nguû ñöôïc
5. chronic /'kr4n1k/ (adj) : kinh nieân, laâu naêm
6. only too well : thaïo quaù, raønh quaù
7. to succumb /s6'k^m/ (v) : quïy, khuaát phuïc
8. poisonous /p0iz6n6s/ (adj) : coù chaát ñoäc
9. waste matter /we1st 'm%t6(r)/ (n) : chaát caën baõ, pheá vaät
10. tissues /'t1~u:/ (n) : moâ (teá baøo) (taïo neân cô theå)
11. excess /'ekses/ (adj) : thaëng dö, choã thöøa
12. to get rid of /9et r1d 6f/ (v) : tröø khöû, loaïi heát ñi
13. invigorated /1n'v196re1t1d/ (adj) : haêng haùi, khoan khoaùi
14. nervous system /'n3:v6s 's1st6m/ (n) : thaàn kinh heä
15. inert /1'n3:t/ (adj) : khoâng hoaït ñoäng
16. image /1'm%d21n/ (n) : yù töôûng, hình aûnh
17. to exhaust /19'z0:st/ (v) : laøm tieâu hao, taän duïng
18. injurious /1n'd2$6r16s/ (adj) : coù haïi - injury /'1nd26ri/ (n) : söï coù haïi, thöông tích
 97. SELFISHNESS
TÍNH ÍCH KYÛ

OUTLINE
1. Proper self-love1 and self-respect2
2. Selfishness is self-love carried to excess.
3. Selfishness is the root of all sins.
4. Unselfishness has to be learnt.
5. Unselfeshness leads to true happiness. Selfishness means unhappiness.
Selfishness must not be confused with self-love. A proper amount of self-love and self-
respect are not only good, but necessary, for the moral nature. They are to it what the
salt is to the sea-they keep it clean and fresh. We have a duty to ourselves as-well as to
others ; and a man who has lost his self-respect is a poor creature3, capable of any
mean4 and dishonourable action.
But there is little need to warn people against loving or respecting themselves too little.
The danger is all the other way ; for most of us are naturally selfish, and have to learn,
often painfully and with great effort of will, to be unselfish. Most vices are virtues
carried to excess. Selfishness is self-love carried to excess. It is this excess that makes
selfishness the ugly and hateful thing it is.
Indeed, selfishness is really the root and essence of all sins and evils. All true religion
teaches us " Islam " that is "submission"5 to the will of God, as the first duty of man.
But selfishness is exalting one's own will even above the will of God. Selfishness is
defiance6, rebellion7 ; for the god of the selfish man is himself. All true religions also
teach that love is the essence or religion-love to God and love to our fellow-men. "Thou
shalt love the Lord thy God with all thy heart, and thy neighbour as thyself" But
selfishness is the exact opposite of love. Love teaches us to try to make others happy, to
think of the needs, feelings and desires of others, even to sacrifice ourselves for the
good of others. But the selfish man thinks only of his own happiness, interest and
success, and cheerfully sacrifices his brethren for his own advancement8. Every sin,
whether pride, meanness, theft, murder, cruelty, luxury, lust of dishonesty, are forms of
selfishness. They are the bitter fruits that spring from this bitter root.
Unselfishness has to be learnt. As I have said, we are naturally selfish. We have to learn
to be kind, considerate, sympathetic, generous and merciful9. To become unselfish is, of
course, easier for some natures than for others ; but all must learn it. We shall not learn
it by deploring our selfishness ; for that is only another way of thinking about ourselves.
We must try to forget ourselves ; and we can only do this by trying to remember others,
and their needs and sorrows and weakness.
Unselfishness leads to true happiness. A thoroughly selfish person is rarely happy, and
he is heartily disliked by his fellows. But an unselfish person is loved ; and only he
knows the deep joy of doing good to others.
Ích kyû khaùc vôùi loøng töï aùi. Töï aùi vaø töï troïng khoâng nhöõng toát maø coøn raát caàn thieát cho
nhaân tính. Chuùng laø leõ töï nhieân trong baûn tính con ngöôøi gioáng nhö muoái laø baûn theå cuûa
bieån laøm bieån saïch, töôi maùt. Chuùng ta coù boån phaän ñoái vôùi chuùng ta cuõng nhö ñoái vôùi
ngöôøi khaùc. Ngöôøi ñaùnh maùt loøng töï troïng laø moät sinh vaät ñaùng thöông coù haønh ñoäng ti
tieän, heøn keùm.
Nhöng khoâng caàn phaûi keâu goïi con ngöôøi phaûi bieát töï aùi vaø töï troïng. Moái nguy laø toaøn boä
ôû ñieåm khaùc. Ñoái vôùi chuùng ta, ích kyû laø leõ töï nhieân, ñoàng thôøi phaûi hoïc tính khoâng ích kyû
voán phaûi coù noå löïc cuûa yù chí vaø thöôøng coù nhöõng noãi ñau. Haàu heát caùc thoùi xaáu ñeàu do cö
xöû quaù giôùi haïn cho pheùp. Tính ích kyû chính laø tính töï aùi quaù ñaùng. Tính quaù ñaùng naøy
khieán cho tính ích kyû laøm nhöõng ñieàu ñaùng gheùt vaø xaáu xa.
Ích kyû chính laø nguoàn goác laø baûn chaát cuûa moïi toäi loãi vaø toäi aùc. Taát caû caùc toân giaùo ñeàu
daïy chuùng ta chöõ "Islam" nghóa laø vaâng lôøi tröôùc Chuùa, boån phaän ñaàu tieân cuûa con ngöôøi.
Tuy nhieân tính ích kyû laø söï taùn döông yù chí cuûa baûn thaân thaäm chí treân Chuùa. Ích kyû cuõng
laø thaùch thöùc vaø taïo phaûn ; vì ñoái vôùi ngöôøi ích kyû, trôøi chính laø anh ta. Caùc toân giaùo
cuõng daïy raèng tình yeâu laø baûn theå toân giaùo, laø tình thöông ñoái vôùi Chuùa. Tình yeâu daïy
chuùng ta haõy coá gaéng laøm cho ngöôøi khaùc haïnh phuùc, haõy coá gaéng nghó ñeán nhu caàu, tình
caûm vaø nhöõng öôùc mô cuûa ngöôøi khaùc, thaäm chí hy sinh baûn thaân ñem laïi ñieàu toát cho
ngöôøi khaùc. Tuy nhieân keû ích kyû chæ nghó ñeán haïnh phuùc baûn thaân, quyeàn lôïi vaø söï thaønh
ñaït cuûa baûn thaân, vaø hy sinh tình anh em vaø söï tieán boä cuûa baûn thaân. Moïi toäi loãi, keå caû töï
haøo, tính baàn tieän, troäm, caép xa hoa, loøng tham, giaû doái ñeàu laø caùc hình thöùc cuûa tính ích
kyû. Chuùng laø nhöõng traùi ñaéng baét nguoàn töø reã ñaéng.
Tính khoâng ích kyû caàn phaûi hoïc. Nhö ñaõ noùi, chuùng ta ích kyû laø leõ töï nhieân. Chuùng ta phaûi
hoïc loøng töû teá, loøng quan taâm, söï ñoàng caûm, tính roäng raõi vaø khoan dung. Muoán trôû thaønh
ngöôøi khoâng ích kyû, chuùng ta phaûi hoïc hoûi : Taát nhieân, ñieàu gì ñi theo baûn tính cuûa noù deã
hôn laø ñi ngöôïc laïi. Neáu chuùng ta khoâng hoïc hoûi maø maõi aân haän bôûi tính ích kyû, ñoù chæ laø
caùch khaùc ñeå nghó veà chuùng ta. Chuùng ta phaûi coá queân ñi caùi ta. Vaø chuùng ta chæ coù theå
laøm ñöôïc ñieàu naøy baèng caùch haõy nghó ñeán ngöôøi khaùc, nghó ñeán nhu caàu vaø noãi buoàn
cuõng nhö noãi ñau cuûa hoï.
Söï khoâng ích kyû seõ ñöa ñeán theàm haïnh phuùc. Ngöôøi ích kyû hoaøn toaøn hieám khi coù haïnh
phuùc. Anh ta thöôøng bò gheùt boû. Tuy nhieân moät ngöôøi khoâng ích kyû luoân ñöôïc yeâu thöông.
Vaø anh ta chæ bieát laøm ñieàu toát laønh haàu ñem laïi nieàm vui cho keû khaùc.
TÖØ MÔÙI :
1. self-love /,self l^v/ (n) : loøng töï aùi, chæ yeâu baûn thaân mình
2. self-respect /,self r1'spekt/ (n) : tính töï troïng
3. poor creature /p$6(r) 'kri:t~6(r)/ (n) : keû ñaùng thöông (khinh thò)
4. mean /mi:n/ (adj) : ty tieän, baàn tieän, heøn keùm
5. submission /s6b'm1~n/ (n) : söï phuïc tuøng, vaâng lôøi
6. defiance /d1'fa16ns/ (n) : söï thaùch thöùc, phaûn khaùng
7. rebellion /r1'belj6n/ (n) : söï choáng laïi - rebellious (adj) taïo phaûn
8. advancement /6d'v@:nsm6nt/ (n) : söï tieán boä, thaêng tieán
9. merciful /'m3:sifl/ (adj) : khoan dung, töø bi
 98. REVERENCE
LOØNG TOÂN KÍNH

OUTLINE
1. Children must be taught reverence.
2. Irreverence a serious fault due to unfortunate training or to conceit.
3. Reverence must be paid only to objects worthy of reverence.
Ruskin used to say that the teaching of reverence should be an essential part of every
child's education. But he also pointed out that the faculty of reverence was innate1 in all
hurman beings, and that the teaching of reverence consisted simply of the drawing out
or developing, and the guidance, of this faculty. This can best be done by means of
stories of heroic actions and good deeds2, and the examples of noble and good men.
Children are great hero-worshippers3 ; and the chief thing in teaching them reverence
is to put before them for their worship heroes who are worthy of their respect,
admiration and imitation .
Irreverence is a serious defect in character. It may arise from an unfortunate experience
in childhood. If a child is badly brought up, and surrounded with mean and selfish and
bad people, he may grow up to be a cynical4 man. Cynical means doubting the very
existence of real honesty, unselfishness, heroism and virtue. A man who believes that
all apparently good deeds are done from a bad motive, and that no man is really honest
and no woman really pure, is a cynic5 : and a cynic reverences nothing. Such an
attitude6 of mind is fatal7. and can produce nothing but either unhappiness or a vicious8
life. Irreverence may also be due to conceit. A vain fellow, who thinks he is better and
cleverer in every way than anyone else, will of course acknowledge9 no one to be his
superior, and so will not reverence anyone. Such a man may be cured of irreverence if
the conceit can be knocked out of him.
Most people, however, reverence something or someone. But their reverence is often
misguided. The savage kneeling down in awe and fear and worship before an ugly idol
of stone or wood, is full of reverence ; but he is paying reverence to an object unworthy
of reverene. Yet even he, in his blind ignorance, is groping10 after some being whom he
can reverence and worship ; and when the true God is revealed to him he will turn away
from his stupid image and transfer11 his reverence to Him who alone is worthy of12 it.
We must learn to give reverence where reverence is due13-to God, and to real goodness,
nobility and heroism in man ; and we must also learn to despise all that is unworthy of
reverence, such as all worldly success that is due to trickery14, mere wealth, and brag.
For to reverence a man simply because he is rich, is to be no better than the savage
worshipping an idol.
Ruskin thöôøng noùi raèng daïy bieát söï toân kính laø moät ñieàu caàn thieát trong neàn giaùo duïc treû.
Nhöng oâng cuõng chæ ra raèng söï toân kính mang tính baåm sinh cuûa con ngöôøi. vaø vieäc daïy
bieát toân kính chæ laø vieäc phaùt hoïa, phaùt huy vaø höôùng daãn khaû naêng coù saün nay. Ñieàu naøy
coù theå ñöôïc chöùng minh cuï theå nhaát trong caùc caâu chuyeän keå caùc haønh ñoäng anh huøng, vaø
löông thieän cuøng vôùi nhöõng taám göông cao thöôïng vaø toát ñeïp. Treû con thöôøng hay toân thôø
nhöõng vò anh huøng. Do ñoù vieäc quan troïng trong caùch daïy chuùng loøng toân kính laø phaûi ñaët
chuùng tröôùc nhöõng vò anh huøng xöùng ñaùng thaät söï vôùi loøng kính troïng, ngöôõng moä vaø noi
theo.
Söï baát kính laø moät khuyeát ñieåm lôùn trong tính caùch. Coù theå ñaây laø söï taêng tröôûng töø moät
kinh nghieäm khoâng may ôû thôøi thô aáu. Neáu treû khoâng ñöôïc giaùo duïc toát, chung quanh laø
nhöõng ngöôøi baàn tieän, ích kyû vaø xaáu xa, coù theå anh ta lôùn leân seõ trôû thaønh ngöôøi yeám theá.
Yeám theá nghóa laø nghi ngôø ñieàu toàn taïi cuûa loøng trung thöïc, cuûa tính phoùng khoaùng, cuûa
chuû nghóa anh huøng vaø cuûa neàn taûng ñaïo ñöùc thaät söï. Ngöôøi cho raèng caùc haønh ñoäng toát
ñeïp xuaát phaùt töø ñoäng cô xaáu xa, raèng khoâng coù ngöôøi ñaøn oâng naøo trung thöïc cuõng
khoâng coù ngöôøi phuï nöõ naøo trong traéng, ngöôøi nhö vaäy laø ngöôøi yeám theá. Ngöôøi yeám theá
khoâng toân troïng baát cöù ñieàu gì. Thaùi ñoä ñoù seõ khoå caû ñôøi ngöôøi, vaø seõ khoâng laøm ñöôïc gì
ngoaïi tröø söï baát haïnh vaø taø aùc. Tính töï phuï cuõng ñöa ñeán loøng baát kính. Ngöôøi töï ñaéc
kieâu caêng seõ cho raèng anh ta laø ngöôøi toát hôn, thoâng minh hôn ai heát, vaø taát nhieân seõ
khoâng thöøa nhaän moät ai cao hôn anh ta. Do ñoù anh ta khoâng toân troïng moät ai. Ngöôøi nhö
theá coù theå söûa ñöôïc tính baát kính neáu anh ta bò ñaùnh baïi loøng töï phuï.
Tuy nhieân haàu heát moïi ngöôøi ñeàu toân kính moät ñieàu naøo ñoù hay ngöôøi naøo ñoù. Nhöng loøng
toân kính cuûa hoï thöôøng ñöôïc ñaët sai choã. Ngöôøi nguyeân thuûy quyø tröôùc moät thaàn töôïng
ngu doát vôùi loøng kính troïng pha laãn sôï haõi vaø toân thôø. Anh ta toû loøng toân kính moät ñoái
töôïng khoâng xöùng ñaùng. Tuy vaäy, ngay baûn thaân anh trong söï taûng lôøi muø loøa ñang moø
kieám ngöôøi ñeå toân kính toân thôø. Vaø khi Chuùa xuaát hieän tröôùc anh ta, anh rôøi boû thaàn
töôïng ngu xuaån sang toân kính Ngöôøi voán laø thaàn töôïng duy nhaát.
Chuùng ta phaûi bieát toû loøng toân kính ñuùng nôi, toû loøng toân kính vôùi Chuùa, vôùi loøng toát thaät
söï, vôùi tính cao thöôïng vaø tính anh huøng. Chuùng ta cuõng phaûi bieát khinh thò nhöõng ñieàu
khoâng ñaùng toân troïng nhö thaønh ñaït do löøa ñaûo, do söï giaøu coù vaø khoaùc laùc. Ñoái vôùi loøng
toân kính ñôn thuaàn chæ vì anh ta giaøu chaúng khaùc naøo moät ngöôøi nguyeân thuûy toân thôø moät
ngöôøi ngu.
TÖØ MÔÙI :
1. innate /1'ne1t/ (adj) : baåm sinh
2. good deeds /9$d di:ps/ (n) : cöû chæ löông thieän
3. hero-worshipper /'hi6r6$ 'w3:~1p6(r)/ (n) : ngöôøi thôø anh huøng
4. cynical /'s1n1kl/ (adj) : hoaøi nghi thieän yù cuûa ngöôøi khaùc, mæa mai
5. cynic /'s1n1k/ (n) : keû thích chöûi bôùi ngöôøi ñôøi, teân khuyeån nho
6. attitude /'%t1tju:d/ (n) : thaùi ñoä
7. fatal /'fe1tl/ (adj) : baát haïnh, laøm khoå caû cuoäc ñôøi
8. vicious /'v1~6s/ (adj) : aùc, taø aùc - vice
9. acknowledge /6k'n4l1d2/ (v) : thöøa nhaän, coâng nhaän
10. to grope /9r6$p/ (v) : laàn moø, moø maãm tìm kieám
11. to transfer /'tr%nsf3:(r)/ (v) : chuyeån, di chuyeån
12. worthy of /w3:8i 6f/ (adj) : ñaùng, ñaùng ñöôïc
13. due : chính ñaùng
14. trickery /'trik6ri/ (n) : maùnh lôùi löøa ñaûo, thuû ñoaïn
 99. EARLY RISING
DAÄY SÔÙM

OUTLINE
1. The old-fashioned1 view of early rising. It cannot be a universal rule.
2. Early rising necessary for agriculturalists.
3. Not so necessary for town-dwellers.
Early rising used to be extolled2 by our grandfathers as if it were in itself a virtue.
Young people were exhorted3 to get up with, or even before, the sun ; and sleeping late
was condemned4 as a vice. The old rhyme taught that
"Early to bed and early to rise.
Makes a man healthy, wealthy and wise"
No doubt it is in general a good thing to get up early, though I do not think that early
rising in itself will make a man either wealthy or wise, however much it may improve
his health. But there is no moral virtue in getting up early, and no moral vice in sitting
up late5. And early rising cannot be laid down as a general hard and fast rule for
everyone. People's circumstances, and bodily and mental constitutions, differ too much
to make it possible to make a general rule for all.
No doubt the "early to bed and early to rise" rule is a sound one for people who live in
the country, and whose occupation is farming. And the old proverb quoted above, it must
be remembered, was coined when the majority of the population of England was
agricultural. The bulk6 of a farmer's work must be done in daylight. He cannot plough,
irrigate, dig make ditches and fences, reap, and pasture7 his flocks and herds, at night.
If he would thrive, therefore, he must use all the daylight he can get and be up with the
sun ; for " the night cometh when no man can work ". Further, a farmer who is engaged
in heavy physical work all day, needs more sleep than a clerk, whose occupation is
sedentary8. Therefore, to get up early he must get to bed early, so as to have a long
night's sleep. The farmer who stays up late will probably get up late and lose the best
hours of the day for work.
But the same rule does not apply to town-dwellers, whose occupations can be carried on
with the help of artificial light as well by night as by day. Some of the most interesting
and instructive parts of town-life (such as lectures, concerts, theatres and social
intercourse) are carried on at night ; and a man who goes to bed at nine o'clock misses9
all this. Nor is it necessary for a man whose shop opens at 8 a. m, or his office at 10 a.
m, to rise before dawn. The fact that in towns there are thousands of people who go to
bed late and get up late and who are yet "healthy, wealthy and wise", proves that the
proverb is not universally10 true. A student, too, generally finds that evening is a far
better time for study than the early morning.
All the same, late risers miss much, and much late rising is due to sheer11 idleness.
Thöùc daäy sôùm thöôøng ñöôïc oâng cha ta taùn tuïng nhö laø moät tính caùch ñaïo ñöùc. Thanh nieân
bò thuùc giuïc thöùc daäy tröôùc luùc maët trôøi moïc, ñoàng thôøi vieäc nguû muoän ñöôïc coi laø moät
thoùi xaáu. Coù caâu thô daïy raèng :
“Ñi nguû sôùm, thöùc daäy sôùm.
Con ngöôøi theâm khoûe maïnh, sung söùc vaø khoân ngoan".
Noùi chung roõ raøng daäy sôùm laø ñieàu toát. Maëc daàu chuùng ta khoâng nghó raèng daäy sôùm seõ
laøm con ngöôøi khoûe maïnh vaø khoân ngoan nhöng noù caûi thieän tình traïng söùc khoûe chuùng ta
raát nhieàu, tuy raèng khoâng coù baøi hoïc ñaïo ñöùc naøo noùi ñeán vieäc daäy sôùm vaø taät thöùc khuya.
Ngöôøi daäy sôùm khoâng theå naèm naùn nhö moïi ngöôøi. Hoaøn caûnh cuûa moãi ngöôøi cuøng tình
traïng cô theå cuõng nhö tinh thaàn moãi ngöôøi raát khaùc nhau, do ñoù moãi ngöôøi phaûi tìm moät
nguyeân taéc chung phuø hôïp ñeå thích nghi.
Roõ raøng nguyeân taéc "nguû sôùm, daäy sôùm" laø caâu chaâm ngoân ñuùng ñaén cho ngöôøi soâng sôû
noâng thoân laøm noâng. Phaûi nhôù laïi raèng thaønh ngöõ treân ñöôïc trính ra töø 1 caâu tuïc ngöõ cuõ
voán ñöôïc ñöa ra khi phaàn ñoâng daân soá nöôùc Anh ñeàu laøm vieäc ôû trong traïi. Phaàn chính
coâng vieäc cuûa ngöôøi noâng daân laøm ban ngaøy. Anh ta khoâng theå caøy, töôùi nöôùc, ñaøo haøo
maïnh, anh ta phaûi duøng toaøn boä thôøi gian trong ngaøy ñeán khi maët trôøi laën vì "Khi ñeâm
ñeán laø luùc con ngöôøi khoâng laøm vieäc ñöôïc". Hôn nöõa, anh ta baän roän vôùi coâng vieäc naëng
nhoïc suoát ngaøy caàn moät giaác nguû daøi hôn thö kyù chæ ngoài laøm vieäc moät choã. Do ñoù muoán
daäy sôùm anh phaûi nguû sôùm ñeå coù giaác nguû ñeâm daøi. Ngöôøi noâng daân thöùc khuya coù theå
thöùc daäy treã vaø seõ ñaùnh maát thôøi giôø laøm vieäc toát nhaát trong ngaøy.
Nhöng ñoái vôùi ngöôøi daân thaønh thò, nguyeân taéc naøy khoâng ñuùng. Vì coù nhöõng coâng vieäc
phaûi ñöôïc tieán haønh nhôø ñeán aùnh saùng nhaân taïo ban ñeâm cuõng nhö ban ngaøy. Coù moät
phaàn cuoäc soáng thaønh phoá haáp daãn loâi cuoán (nhö caùc baøi thuyeát trình, hoøa nhaïc, nhaø haùt
vaø caùc chi hoäi) ñöôïc tieán haønh ban ñeâm. Neân ngöôøi nguû luùc 9 giôø seõ boû lôõ nhöõng cô hoäi
naøy. Cuõng raát caàn thieát cho chuû hieäu môû cöûa luùc 8 giôø toái hay laøm vieäc ôû vaên phoøng luùc
10 giôø saùng. Trong thöïc teá ôû thaønh thò coù haøng ngaøn ngöôøi nguû treã daäy treã vaø chöa "khoûe
maïnh, cöôøng traùng vaø khoân ngoan" chöùng minh raèng caâu tuïc ngöõ naøy khoâng ñuùng hoaøn
toaøn. Moät sinh vieân noùi chung cuõng vaäy nhaän thaáy raèng ban ñeâm laø thôøi gian toát nhaát cho
vieäc hoïc taäp hôn laø saùng sôùm.
Toùm laïi, ngöôøi daäy treã seõ bôû lôõ nhieàu coâng vieäc vaø coù nhieàu ngöôøi thöùc daäy treã hoaøn toaøn
do tính löôøi.
TÖØ MÔÙI :
1. old-fashioned /6$ld '%~nd/ (adj): coå, xöa, khoâng hôïp thôøi
2. to extol /1k'st6$/ (v) : khen ngôïi, taùn tuïng
3. to exhort /19'z0:t/ (v) : goïi, thuùc
4. to condemn /k6n'dem/ (v) : keát toäi - condemnation (n)
5. to sit up late /'s1t ^p le1t/ (v) : thöùc khuya
6. bulk /b^lk/ (n) : phaàn chính, ña soá
7. to pasture /'p@:st~6(r)/ (v) : thaû (muïc suùc) ñi aên coû
8. sedantary /'sedntri/ (adj) : chæ ngoài, ngoài laøm vieäc moät choã
9. to miss /m1s/ (v) : boû lôõ, boû qua
10. universally /,ju:ni'v3:sl1/ (adv) : moät caùch phoå bieán, noùi chung
11. sheer /~16(r)/ (adj) : hoaøn toaøn, tuyeät ñoái
 100. COMMERCE AS A MEANS OF CIVILIZATION
VIEÄC THOÂNG THÖÔNG VAØ NEÀN VAÊN MINH

OUTLINE
1. Civilization spread by conquest, missionary effort and commerce.
2. Example of the spread of civilization by commerce.
3. The evils connected with the spread of civilization by commerce.
There are several ways in which civilization has been carried from one country to
another, and so spread all over the world. One method has been conquest, when a
civilized nation, like the ancient Romans, has subdued a barbarous1 race and introduced
the arts of civilization among them. Another has been due to the desire to establish some
partlcular religion in a foreign land, which has led zealous2 missionaries of buddhism,
Christianity and Islam to penetrate3, at the risk of their lives, into savage countries.
Such religious missionaries have brought not only their religion, but also the civilization
of their own countries, to uncivilised people. But one of the most potent4 factors in the
spread of civilization had been commerce.
In ancient times, Egyptian traders probably brought civilization to Crete and the Egean
Islands, where a high form a civilization flourished5 2000 years before fore Christ.
Probably trade, through the Phoenicians, carried that civilization to Greece, and to all
lands round the Mediterranean Sea6. It was not only Roman arms, but also Roman
commerce, that civilized7 many nations under Roman sway8 ; and later, it was not only
the military power, but also the commerce, of the Arabs9, that brought eastern
civilization to many lands, and to Europe.
In more modern times, it was trade that led the Portuguese, the Dutch, the French and
the English to India and the East. The English came at first to India simply as traders,
and it was their East India Company10 that introduced western civilization into India,
Burma, Ceylon and the East Indies.
The opening up of Africa in the 19th Century was due mainly to these forces :
missionary effort, represented by David Livingstone11 ; exploration, represented by
Henry Stanley12 ; and commerce, represented by merchants, who went to Africa to
make money by trading with the natives.
An entrance for western civilization into Japan, also, was first found by commerce.
Civilization, whether it was Babylonian, Egyptian, Greed, Roman, Arabic, or modern
European, has no doubt been a blessing to the savage and backward races it has
reached. But it has often brought a curse with it, when it has introduced to savages the
vices as well as the culture of the more civilized races. And this is the chief evil
connected with the spread of civilization by commerce ; for trades do not act from any
philantropic motive13, but go to foreign lands simply to make money.
Neàn vaên minh nhaân loaïi ñaõ ñöôïc aùp duïng baèng nhieàu phöông phaùp ôû nhieàu nöôùc khaùc
nhau vaø ñaõ lan roäng treân toaøn caàu. Moät khi moät quoác gia chinh phuïc ñöôïc moät daân toäc
vaên minh nhö daân toäc La maõ coå khi chöa ñöôïc khai hoùa ñaõ aùp duïng neàn vaên minh nhö daân
toäc hoï.
Daân toäc khaùc laïi nhôø vaøo nhöõng öôùc mô thaønh laäp neàn toân giaùo ôû ngoaïi quoác ; ñöa ñeán
caùc nhaø truyeàn giaùo ñaïo Phaät ñaày nhieät tình, Cô ñoác giaùo cuõng nhö ñaïo Hoài haàu nhö ñaõ
du nhaäp vaøo ñôøi soáng cuûa moïi ngöôøi vaøo nhöõng nöôùc man di. Caùc nhaø truyeàn giaùo ñoù
khoâng chæ ñem ñeán moät neàn toân giaùo môùi maø coøn ñem laïi neàn vaên minh cuûa nöôùc hoï cho
ngöôøi chöa coù vaên minh. Nhöng moät trong caùc yeáu toá coù söùc maïnh nhaát trong neàn vaên
minh laø neàn thöông maïi.
Vaøo thôøi coå ñaïi, caùc thöông gia Ai Caäp ñaõ ñem neàn vaên minh ñeán cho ngöôøi soáng ôû ñaûo
Crete vaø Egean, nôi voán coù moät neàn vaên minh röïc rôõ keùo daøi 2000 naêm tröôùc Thieân Chuùa
giaùo. Coù leõ thöông maïi ñaõ ñem laïi neàn vaên minh cho ngöôøi Hy Laïp qua ngöôøi Pheâ ni xi,
vaø cho caû nhöõng nöôùc thuoäc vuøng Ñòa Trung Haûi. Khoâng chæ coù quaân ñoäi La Maõ, maø caû
neàn thöông maïi La Maõ ñaõ khai hoùa nhieàu quoác gia baèng söùc chi phoái cuûa noù. Vaø sau ñoù,
khoâng chæ coù söùc maïnh quaân ñoäi maø caû thöông maïi cuûa ngöôøi AÛ Raäp ñaõ ñem ñeán neàn vaên
minh phöông Taây cho nhieàu quoác gia vaø cho caû AÂu Chaâu.
Trong thôøi ñaïi hieän ñaïi chính neàn thöông maïi ñaõ ñöa ñöôøng ngöôøi Boà Ñaøo Nha, ngöôøi
Ñan Maïch, ngöôøi Phaùp vaø ngöôøi Anh ñeán AÁn Ñoä vaø phöông ñoâng. Ngöôøi Anh ban ñaàu
ñeán AÁn Ñoä chæ ñôn giaûn laø caùc laùi buoân. Vaø chính Coâng ty Ñoâng AÁn Ñoä ñaõ ñöa neàn vaên
minh vaøo AÁn, Burma, Ceylon vaø caùc nöôùc Ñoâng AÁn.
Vaøo theá kyû 19 vieäc khai môû Phi Chaâu phaàn lôùn do söùc maïnh cuûa noå löïc truyeàn ñaïo tieâu
bieåu laø David Livingstone, cuûa ñoaøn thaùm hieåm tieâu bieåu coù Henry Stanley, vaø cuûa thöông
maïi ñaïi dieän laø caùc laùi buoân ñeán Phi Chaâu ñeå môû roäng vieäc kinh doanh vôùi caùc nöôùc.
Moät cöûa ngoõ cho neàn vaên hoùa phöông Taây du nhaäp vaøo Nhaät ñaàu tieân baèng con ñöôøng
thöông maïi.
Khoâng theå ñoù laø ngöôøi Babilon, ngöôøi Ai Caäp, Hy laïp, La Maõ hay ngöôøi AÂu Chaâu hieän
ñaïi, neàn vaên minh roõ raøng laø moät dieãm phuùc cho loaøi ngöôøi man di vaø caùc daân toäc laïc
haäu. Nhöng vaên minh cuõng ñem laïi lôøi nguyeàn ruûa khi noù ñöôïc ñem trình dieän cho ngöôøi
nguyeân thuûy nhöõng ñoài baïi cuõng nhö neàn vaên hoùa cuûa loaøi ngöôøi tieán boä hôn. Vaø ñaây vieäc
laøm chính noái keát vôùi vieäc lan khaép cuûa neàn vaên minh thöông maïi. Vì thöông maïi khoâng
chæ baét nguoàn töø ñoäng cô thöông ngöôøi, maø noù ñeán vôùi caùc ngoaïi bang ñôn giaûn chæ vì
tieàn.
TÖØ MÔÙI :
1. barbarous /'b@:b6r6s/ (adj) : chöa khai hoùa, man rôï
2. zealous /'zel6s/ (adj) : coù nhieät taâm, haêng haùi
3. to penetrate /'pen1tre1t/ (v) : thaâm nhaäp
4. potent /'p6$tnt/ (adj) : coù söùc maïnh
5. to flourish /'fl^ri~/ (v) : phoàn thònh, thònh vöông
6. the Mediterranean Sea /56, medit6're1ni6n si:/ : Ñòa Trung Haûi
7. to civilize /'s1v6la1z/ (v) : khai hoùa, giaùo hoùa, laøm cho vaên minh
8. sway /swe1/ (n) : quyeàn theá, söùc chi phoái
9. Arabs /'%r6b/ (n) : ngöôøi AÛ raäp
10. East India Company /i:st '1ndi6n 'k^mp6ni/ (n) : Coâng ty Ñoâng AÁn Ñoä
11. David Livingstone : nhaø thaùm hieåm Phi Chaâu, ngöôøi Toâ Caùch Lan (1813-1873)
12. Henry Stanley : nhaø thaùm hieåm ngöôøi Anh (1841-1904)
13. motive /'m6$tiv/ (n) : ñoäng cô, nguyeân do
 101. HOSPITALITY
LOØNG HIEÁU KHAÙCH

OUTLINE
1. Why hospitality is more common in the country than in the town.
2. Eastern hospitality.
3. True as opposed to conventional hospitality.
Hospitality is everywhere regarded as a virtue; but it is perhaps more common in the
country than in the town. It is a common saying that in a big city like London, a man
does not know even his next-door neighbour1, and there is no place where one can feel
so utterly lonely as among the millions of that huge city. The inhabitants of a large town
would be astonished if a passing traveller, a complete stranger, came to their houses and
demanded food and lodging from them. They would probably shut their doors in his
face2. But it is the commonest thing for villagers to welcome a passing stranger and give
him freely food and shelter and entertainment3, expecting nothing in return4. This is
not only because villagers are simpler and more unsophisticated5 than town- dwellers
but because their lives are so lonely and monotonous6 that a visit from a stranger is a
welcome event7 ; and also because in the sparsely populated country- side there are, as
a rule, no public inns or rest-houses where travellers can stay. So in the coutry,
hospitality is looked on more as a duty than a vitrue, the performance of which is a
matter of pride8.
The people of the East, especially in Arabia and parts of India, are noted for their
hospitality. And among the Pathans of the Norht-West Indian Frontier, the laws of
hospitality are strictly observed9 ; and even the most lawless Pathan raider will never
rob or hurt a man who has eaten his salt10, even though he be an enemy.
A great deal of hospitality is merely a matter of fashion, and is selfish in its spitit.
People ask acquaintances to dinner, not because they want to do them a service but
because it is "the thing to do" and because they hope to be asked back again in return.
This is not the kind of hospitality which is a virtue ; for that is unselfish and inspired by
kindly feelings. So the Founder of Christianity11 taught his disciples to show hospitality
only to the poor, who needed food. and who could not reward them for their kindness.
While he sat at meal in the house of a rich Pharisee who had invited him to dine with
him one day, he said to his host : "When thou makest a dinner or a supper, call not thy
friends, nor thy brethern, nor thy kinsmen, nor rich neighbours, lest haply12 they also bid
thee again and a recompense13 be made thee. But when thou makest a feast, bid the
poor, the maimed14, the lame, the blind ; because that have not wherewith15 to
recompense thee."
Loøng hieáu khaùch luoân ñöôïc xem laø moät tính toát, nhöng coù leõ noù phoå bieán ôû noâng thoân hôn
ôû thaønh phoá. ÔÛ thaønh phoá lôùn nhö Luaân Ñoân con ngöôøi thöôøng khoâng bieát ngay caû ngöôøi
haøng xoùm beân caïnh, vaø khoâng coù nôi naøo ngöôøi ta laïi caûm thaáy coâ ñoäc ngay ôû giöõa haøng
trieäu ngöôøi trong moät thaønh phoá khoâng loà. Daân cö trong thaønh phoá lôùn seõ raát ngaïc nhieân
neáu moät ngöôøi khaùch du lòch qua ñöôøng hoaøn toaøn xa laï vaøo nhaø goïi thöùc aên vaø thueâ
phoøng ôû. Coù leõ ngöôøi ta seõ ñoùng cöûa laïi tröôùc maët anh ta. Nhöng ñieàu phoå bieát nhaát ñoái
vôùi ngöôøi trong laøng laø chaøo ñoùn khaùch qua ñöôøng, môøi anh ta böõa aên mieãn phí, cho choã
troï cuøng vôùi vieäc giaûi trí khoâng mong muoán phaûi ñaùp laïi. Vieäc naøy khoâng chæ vì ngöôøi
laøng thöôøng bình daân hôn vaø chaát phaùt hôn ngöôøi daân thaønh thò, maø coøn vì cuoäc soáng cuûa
hoï quaù ñôn ñoäc vaø ñôn ñieäu ñeán ñoä moät ngöôøi khaùch xa laï ñoái vôùi hoï laø moät nieàm vui
ñaùng hoan ngheânh. Ñoàng thôøi cuõng vì ôû mieàn queâ coù daân cö thöa thôùt hieám coù moät nhaø
nghó döôõng hay nôi nghæ chaân cho khaùch phöông xa truù taïm. Vì vaäy tính hieáu khaùch ôû
mieàn queâ ñöôïc coi nhö laø boån phaän hôn laø tính caùch, ñieàu ñoù ñöôïc xem laø loøng haõnh dieän.
Ngöôøi phöông Ñoâng ñaëc bieät ôû AÛ Raäp vaø caùc mieàn ôû AÁn Ñoä coù ñöùc tính hieáu khaùch. Ñoàng
thôøi trong soá ngöôøi Pathan cuûa vuøng bieân giôùi Taây Baéc AÁn Ñoä, nguyeân taéc hieáu khaùch
ñöôïc toân troïng tuyeät ñoái. Vaø ngay caû nhöõng keû chuyeân ñoät kích soâng ngoaøi voøng phaùp
luaät seõ khoâng bao giôø laáy caép hay ñaû ñoäng ñeán ngöôøi ñaõ töøng laø khaùch cuûa anh ta, cho duø
anh ta laø keû thuø chaêng nöõa.
Phaàn lôùn loøng hieáu khaùch ñôn thuaàn laø söï bieån hieän beân ngoaøi, vaø trong taâm hoàn hoï vaãn
laø ích kyû. Ngöôøi ta môøi baïn beø ñeán aên toái khoâng phaûi vì hoï muoán phuïc vuï baïn beø maø vì ñoù
laø "ñieàn neân laøm", vaø vì hoï hy voïng ñöôïc môøi laïi. Ñaây khoâng phaûi laø loaïi hieáu khaùch maø
thöôøng goïi laø ñöùc tính, vì ñoù laø tính khoâng ích kyû lan truyeàn nhöõng tình caûm toát ñeïp. Vì
vaäy ngöôøi saùng laäp ra ñaïo cô ñoác daïy caùc moân ñoà toû loøng hieáu khaùch chæ vôùi ngöôøi ngheøo
caàn thöïc phaåm vaø khoâng coù khaû naêng töôûng thöôûng loøng hieáu khaùch. Trong khi anh ta
ngoài taïi baøn aên ôû nhaø moät ngöôøi Phasisee giaøu coù môøi oâng ñeán döï côm toái taïi nhaø. OÂng
noùi vôùi vò chuû nhaø raèng "khi ngöôøi anh coù moät böõa aên toái hay böõa aên nheï haõy môøi nhöõng
ngöôøi khoâng phaûi laø baïn cuûa ngöôi, cuõng khoâng phaûi laø anh em cuûa ngöôi, cuõng khoâng
phaûi laø ngöôøi baø con cuûa ngöôøi vaø nhaø ngöôi seõ coù phaàn thöôûng. Nhöng khi nhaø ngöôøi coù
moät böõa tieäc, haõy môøi nhöõng ngöôøi ngheøo, ngöôøi taøn pheá taøn taät vaø ngöôøi muø loøa. Bôûi vì
ñoù khoâng phaûi laø caùi ñem laïi phaàn thöôûng cho nhaø ngöôi".
TÖØ MÔÙI :
1. next-door neighbour /nekst d0:(r) 'ne1b6(r)/ (n) : ngöôøi laùng gieàng caïnh nhaø
2. in one's face : vaøo maët ai...
3. entertainment /,ent6'te1nm6nt/ (n) : söï tieáp ñaõi, chieâu ñaõi
4. in return /1n r1't3:n/ : ñeå ñaùp laïi
5. unsophisticated /'^ns6'f1st1ke1tid/ (adj) : ñôn giaûn, chaát phaùc
6. monotonous /m6'n4t6n6s/ (adj) : buoàn chaùn, ñôn ñieäu
7. welcome /'welk6m/ (adj) : coù tính caùch hoan ngheânh, nieàm nôû
8. pride /pra1d/ (n) : söï haõnh dieän, kieâu haõnh - proud (a)
9. to observe /6b'z3:v/ (v) : toân troïng, tuaân theo
10. to eat one's salt (v) : laøm khaùch cuûa ai, aên gì cuûa ai
11. Christianity /,kr1sti'%n6ti/ (n) : ñaïo Cô ñoác, Ki toâ giaùo
12. haply /'h%pli/ : (vaên coå) vaïn nhaát, ngaãu nhieân
13. recompense /'rek6mpens/ (n) : phaàn thöôûng, giaûi thöôûng
14. the maimed /56 me1md/ (n) : ngöôøi bò taøn pheá
15. wherewith = with which /we6wi5/ /with w1t~/ : vôùi caùi ñoù
 102. PERSEVERANCE
TÍNH KIEÂN NHAÃN

OUTLINE
1. The Noon-day Fiend.
2. It is the middle of our task we need perseverance.
3. The story of St. Isidore of Spain.
Monks in the Middle-Ages used to tell of the "Noon-day Fiend." When they set to work
in the monastery1 garden in the early morning, they did not feel their work to be a
burden, because the air was cool and they had been refrershed by the night's sleep ; and
even at the close of the day, although they were tired, the work seemed pleasant,
because it was so soon to end. But the middle of the day, when the sun was not and their
freshness had worn off, was the hardest time. It was then the "Noon-Fiend" came and
whispered in their ears : "It is hot and you are weary, and the labour is endless and
monotonous. Why not give it up and rest ?"
So it is the long, weary monotonous middle period of any task or career that is the
hardest. It is when the novelty2 has worn off, and the end is not yet in sight3 that we feel
the drudgery4 of it all. And it is just then that perseverance comes in. It is not enough to
begin well ; if we would end well, we must persevere, in spite of all obstacles,
disappointments,defects and hardships. Nothing worth doing has ever been
accomplished with-out perseverance, which may be compared to the grip5 the bull-dog6,
who when he has once taken hold with his teeth, will never let go.
The old stoty of Robert Bruce7 and the spider is a familiar lesson in perseverance, with
its motto, "If at first you don't succeed,try, try, try again". A less known stoty is that of
St, Isidore of Spain. When Isidore was a boy at school,he was so slow in learning, and
was in consequence so frequently punished for not knowing his lessons, that one day he
ran away in despair8. After wandering about in the mountains for hours. he at last rested
by a mountain spring where he quenched9 his thirst. While he sat there, thinking
miserably10 that it was no use for him to try any more to become a scholar, he noticed
the way in which the falling water of the spring had deeply hollowed out the rock
beneath into the form of a cup. He wondered how soft water could thus wear away hard
rock ; and the reason came into his mind in a flash in the one word, Perseverance. He
took heart11 again, saying to himself, "If soft water can wear away hard rock by its
persistence12 during many years, surely I can overcome all my difficulties13 by
perseverance". He went back to school and set to work again and by steady, and untiring
work at last became a learned man, and bishop14 of the Church. And he was so holy, that
after his death men called him a saint-Saint15 Isidore.
Caùc tu só thôøi ñaïi Trung Coå thöôøng keå chuyeàn veà "Ma quyû ban ngaøy". Khi hoï khôûi ñaàu
coâng vieäc trong vöôøn tu vieän buoåi saùng, hoï khoâng laøm vieäc thaûnh thôi bôûi coù baàu khoâng
khí maùt meû vaø saûng khoaùi sau moät giaác nguû ñeâm. Ngay khi hoaøng hoân buoâng xuoáng, maëc
daàu hoï meät moûi, coâng vieäc döôøng nhö raát thuù vò vì noù keát thuùc nhanh choùng. Tuy nhieân,
vaøo luùc giöõa tröa, khi maët trôøi khoâng coøn chieáu doïi vaø caùi töôi maùt khoâng coøn nöõa chính
laø luùc naëng neà nhaát. Ñoù laø luùc "Ma quyû ban ngaøy" ñeán thì thaàm beân tai hoï "Trôøi thì noùng,
baïn laïi meät, coâng vieäc dôû dang nhaøm chaùn. Taïi sao khoâng töø boû vaø nghæ ngôi ?".
Ví theá khoaûng thôøi gian laøm vieäc ban tröa keùo daøi meät laû vaø nhaøm chaùn laø khoù khaên nhaát.
Ñoù laø luùc ñieàu môùi laï ñaõ bay xa, vaø vieäc keát thuùc vaãn chöa thaáy ñeán, baïn caûm thaáy khoå sôû
vì noù. Chæ khi ñoù tính kieân ñònh môùi xuaát hieän nhöng vaãn chöa ñuû söùc maïnh ñeå baét ñaàu
coâng vieäc ñöïoc toát. Neáu chuùng ta keát thuùc coâng vieäc toát ñeïp, chuùng ta phaûi kieân taâm maëc
daàu coù nhieàu trôû ngaïi, naøo thaát voïng, naøo yeáu keùm vaø khoù khaên. Loøng kieân trì seõ laøm moïi
vieäc ñöôïc hoaøn taát maø coù theå ñöôïc saùnh vôùi caùi caén chaët cuûa choù maø moät khi noù ngoaïm
roài seõ khoâng bao giôø nhaû ra.
Caâu chuyeän cuõ cuûa vua Robert Bruce cuøng con dieàu laø baøi hoïc töông töï veà loøng kieân ñònh
vôùi phöông chaâm : "Neáu baïn khoâng thaønh coâng ngay töø ñaàu, haõy coá gaéng, coá gaéng moät
laàn nöõa". Moät caâu chuyeän ít noåi tieáng hôn cuûa St.Isidore, Taây Ban Nha, luùc Isidore coøn laø
moät caäu beù ôû tröôøng anh ta hoïc raát chaäm vaø ñoù laø haäu quaû anh thöôøng bò phaït vì khoâng
thuoäc baøi. Roài 1 ngaøy, anh ta boû hoïc vì thaát voïng. Sau haøng giôø lang thang trong röøng.
Cuoái cuøng anh ta döøng chaân nghæ beân moät con suoái nôi anh ta laøm dòu côn khaùt. Trong khi
ngoài ñoù nghæ, anh ta ñau khoå nghó raèng thaät voâ ích phaûi coá gaéng hôn nöõa ñeå trôû thaønh
moät hoïc giaû. Anh ta ñeå yù caùch nöôùc töø suoái chaûy xuoáng laøm neân loã saâu trong taùch cheùn.
Anh ta töï hoûi nöôùc meàm laøm sao laïi coù khaû naêng baøo moøn ñaù cöùng. Ñoàng thôøi yù töôûng ñoù
ñaõ naûy sinh ra töø kieân ñònh trong ñaàu anh. Anh ta haõy laáy laïi loøng can ñaûm, töï nhuû raèng
"Neáu nöôùc meàm coù khaû naêng baøo moøn hoøn ñaù cöùng baèng söï kieân ñònh trong nhieàu naêm.
Chaéc chaén ta coù theå vöôït qua moïi khoù khaên baèng loøng kieân ñònh". Anh ta trôû laïi tröôøng
vaø hoïc laïi. Baèng coâng vieäc kieân trì khoâng bieát meät moûi cuoái cuøng oâng trôû thaønh moät hoïc
gia, laø giaùm muïc cuûa giaùo hoäi. OÂng raát laø thaùnh thieän sau khi oâng cheát moïi ngöôøi goïi oâng
laø Thaùnh Isidore.
TÖØ MÔÙI :
1. monastery /'m4n6stri/ (n) : tu vieän
2. novelty /'n4vlti/ (n) : ñieàu môùi laï, taân kyø
3. in sight /1n sa1t/ : troâng thaáy - out of sight /a$t 6v sa1t/ : khuaát maét
4. drudgery /'dr^d26ri/ (n) : söï nhoïc nhaèn, khoå sôû
5. grip /9r1p/ (n) : söï caén chaët, ngoaïm chaët
6. bull-dog /'b$lfd49/ (n) : loaøi choù coù maët beø beø
7. Robert Bruce : vua xöù Toâ Caùch Lan
8. in despair /1n d1'spe6(r)/ : trong luùc (caûnh) thaát voïng
9. to quench /kwent~/ (v) : giaûi (khaùt) laøm dòu
10. miserably /'m1zr6bl1/ (adv) : moät caùch khoå taâm, thieåu naõo
11. to take heart again /te1k h@:t 6'9e1n/ (v) : laáy laïi loøng can ñaûm, hoài phuïc duõng khí
12. persistence /'p6's1st6ns/ (n) : söï kieân trì, dai daüng
13. to overcome difficulties /,6$v6'k^m 'd1f1k6ltiz/ (v) : vöôït moïi khoù khaên
14. bishop /bi~6p/ (n) : giaùm muïc, chuû giaùo
15. saint /se1nt/ : vò thaùnh, ngöôøi thaùnh thieän
 103. THE CHOICE OF A PROFESSION
SÖÏ CHOÏN NGHEÀ NGHIEÄP

OUTLINE
1. The problem that worries fathers and youths.
2. The choice of a profession depends on :
(a) The father's means.
(b) The future prospects1 of the various professions.
(c) The boy's abilities and inclinations2
This is the knotty problem3 that worries the fathers of boys and young men as they near
the conclusion of their school or college education : and which troubles the youths
themselves, if they are old enough to realise its difficulty and the importance of its right
solution4. There is this to be said for the Hindu caste system, that it setles from birth
what each child's work in life is to be ; for long custom has decided that he must follow
the caste ocupation of his fathers before him. But the caste system is weakening ; and
for all who are not under its domination5, the problem of the choice of a profession
remains.
Now the choice of a profession is limited by various considerations6 : for example,the
income of the father, the future prospects of the various possible professions, and the
mental ability and the inclination of the youth.
A rich man can afford to pay the expenses of training his son for any profession for
which the young man seems to be adapted7 ; but a poor man, and even a man of
moderate means, has not enough money to have his son trained as a doctor, a lawyer, an
engineer, or an officer in the army, unless the boy is clever enough to win good
scholarships8. He has to be content to select humbler vocation for his sons.
Even when money is no object to the father he has to consider the future prospects of
the various professions open to his sons. Some professions provide opportunities9 to a
clever and diligent youth to rise, not only in wealth, but in social status10 and political
influence ; while others, while quite good and respectable in themselves, lead to
nothing. A father, or the young man himself, will naturally, other things being equal,
choose a profession that will lead to advancement.
Lastly,the inclination and ability of the young man must he considered. It is no use
trying to put a square peg into a round hole. It is absurd to try to force an active, restless
lad who is keen on a lite of adventure, to sit at a lawyers desk all his life ; or to try to
make a business man out of a thoughtful and dreamy youth who has the artistic11 gift of
authorship or painting. The youth's character and bent12 and natural abillities in certain
lines, must be studied ; and that profession chosen for him in which he is most likely to
succeed.
Ñaây laø vaán ñeà khoù khaên caùc baäc phuï huynh lo laéng khoâng ít khi nieân hoïc cuoái cuøng cuûa
em hoï hay baäc ñaïi hoïc saép keát thuùc. Vaø ñaây cuõng laø ñieàu gaây trôû ngaïi cho thanh nieân.
Neáu thanh nieân ñuû lôùn ñeå nhaän thöùc noãi khoù khaên vaø taàm quan troïng cuûa vieäc choïn ñuùng
ngheà. Ñieàu naøy ñöôïc nhaéc ñeán trong cheá ñoä phaân caáp Hindu voán phaân ñònh cho treû ngay
töø luùc sinh ra. Vì phong tuïc laâu ñôøi qui ñònh raèng con treû phaûi ñi theo ngheà cha anh choïn
cho anh ta. Tuy nhieân cheá ñoä phaân caáp ngaøy moät suy yeáu. Vaø ñoái vôùi taát caû nhöõng ngöôøi
khoâng thuoäc quyeàn chi phoái thoáng trò cuûa noù, vieäc choïn löïa ngheà nghieäp vaãn coøn duy trì.
Ngaøy nay, vieäc choïn löïa ngheà nghieäp haïn ñònh theo söï cöùu xeùt khaùc nhau. Ví duï, nguoàn
thu nhaäp cuûa ngöôøi boá, tieàn ñoà cuûa caùc ngheà nghieäp trong töông lai cuøng vôùi khaû naêng trí
tueä vaø chí höôùng cuûa tuoåi treû.
Ngöôøi giaøu coù khaû naêng chu caâp cho vieäc ñaøo taïo con caùi hoï baát kyø ngheà naøo mieãn laø
thanh nieân thích hôïp vôùi ngheà ñoù. Nhöng vôùi moät ngöôøi ngheøo, ngay caû moät ngöôøi haø tieän
khieâm nhöôøng khoâng coù ñuû tieàn ñeå cho con anh ta hoïc thaønh baùc só, luaät sö, kyõ sö hay só
quan quaân ñoäi tröø khi treû toû ra coù ñuû thoâng minh giaønh hoïc boång cho hoïc sinh gioûi. Anh
ta phaûi haøi loøng choïn ngheà nghieäp khieâm toán cho con trai cuûa anh ta.
Ngay khi tieàn baïc khoâng phaûi muïc tieâu ñoái vôùi ngöôøi cha, oâng ta cuõng phaûi xem xeùt tieàn
ñoà töông lai cuûa caùc ngheà khaùc nhau ñang môû ra tröôùc maét. Coù ngheà ñem laïi cô may cho
ngöôøi thoâng minh chaêm chæ tieán thaân, khoâng chæ giaøu coù, maø coøn ñòa vò xaõ hoäi vaø aûnh
höôûng chính trò. Trong khi nhöõng ngöôøi khaùc hoaøn toaøn toát ñeïp vaø ñaùng kính laïi khoâng coù
gì. Ngöôøi cha hoaëc baûn thaân ngöôøi thanh nieân seõ töï nhieân choïn ngheà ñöa ñeán söï tieán boä.
Toùm laïi, chí höôùng cuøng khaû naêng cuûa thanh nieân phaûi cöùu xeùt. Thaät voâ duïng khi gaén
mooc vuoâng vaøo loã troøn. Cuõng thaät mô hoà khi baét buoäc ngöôøi luoân baän roän, hoaït baùt,
thích cuoäc soáng phieâu löu suoát ñôøi phaûi chòu ngoài baøn giaáy, hoaëc phaûi coá gaéng laøm moät
thöông gia ngoaøi öôùc mô vaø yù töôûng cuûa thanh nieân voán coù thieân höôùng ngheä thuaät vieát
laùch hoaëc veõ. Tính caùch, sôû thích cuøng vôùi naêng löïc cuûa tuoåi treû caàn phaûi ñöôïc hoïc, cuøng
vôùi ngheà ñaõ choïn anh ta döôøng nhö thaønh coâng roài.
TÖØ MÔÙI :
1. prospect /'pr4spekt/ (n) : vieãn caûnh, trieån voïng
2. inclination /,1nkl1ne1~n/ (n) : yù höôùng, yù nguyeän
3. knotty problem /'n6ti 'pr6bl6m/ (n) : vaán ñeà khoù khaên
4. right solution /ra1t s6'lu:~n/ (n) : söï giaûi quyeát, chính ñaùng
5. domination /d4m1'ne1~n/ (n) : söï chi phoái, thoáng trò
6. consideration /k6n,s1d6're1~n/ (n) : söï cöùu xeùt, xem xeùt
7. to adapt /6d%pt/ (v) : laøm cho thích öùng - adptation (v)
8. scholarship /'sk4l6~1p/ (n) : hoïc boång ; söï hoïc vaán
9. opportunity /,4p6'tju:n6ti/ (n) : cô hoäi, dòp
10. social status /'s6$~l 'ste1t6s/ (n): ñòa vò xaõ hoäi
11. artistic /@:'t1st1k/ (adj): veà ngheä thuaät, myõ thuaät
12. bent /bent/ (n): khuynh höôùng, sôû thích
 104. PROCRASTINATION
TÍNH TRÌ HOAÕN (KHAÁT LAÀN)

OUTLINE
1. Meaning of procrastination.
2. The opposite of punctuality1
3. Procrastination due to laziness, and to the illusion of unlimited time in the future,.
4. It is "the thief of time".
5. The necessity of cultivating the habit of punctuality.
This long word literally means putting "forward" to "to-morrow" ; it is derived from the
Latin word, cras, "to-morrow", and the prefix pro, "before" or "forward". Of course it is
sometimes necessary and wise to postpone2 a decision or an action, where hasty
conclusions would be foolish, but "procrastmation" always means putting things off to
to-morrow which ought to be done to-day. It is the fault of dilatoriness3 and laziness,
that leads us to shirk4 the doing of present duties and inclines us to defer5 them to some
future time.
Thus the fault of procrastination is just the opposite of the virtue of punctuality. A
punctual6 man takes care to do what has to be done exactly at the right time ; the
dilatory7 man never does anything at the right time,but always wants to put it off till to-
mottow, or next week, or next year.
Procrastination, if it is not firmly checked, soon grows into a bad habit, which at last
makes the punctual performance8 of daily duties impossible. It may be due to sheer
lazinees, and disinclination9 to work when work seems inconvenient, or it may be due
to the illusion10 that there will be plenty of time in the future to do all we have to do.
This is an illusion, because when we think thus we forget that, even if we shall have
more time to-morrow, we shall have more to do then-not only to-morrow's, legitimate11
work, but to-day's work which we have neglected, as well. Every day we put off the
work we ought to do, we are piling up an accumulation12 of work for "to-morrow", and
we shall at last find that the arrears13 of undone work are too big to overtake14. So in
the end, " lazy folks take most pains ".
"Procrastination", it is said, " is the thief of time". We have only a limited amount of
time at our disposal ; and every hour we waste in idleness, is " stolen " by that thief,
procrastination, from our stock. Time wasted is time lost.
The lazy man says, "Never do to-day what you can put off till to-morrow". But the wise
and busy man takes as his motto the old proverb, " Never put off till to-mottow what you
can do to-day ". And the man who systematically clears off the work that belongs to
each day as it comes, not only avoids the mental burden15 of unperformed duties, but is
also the only man who knows true leisure. For at the end of the day, he can spend what
time remains in recreation and enjoyment with a clear conscience, knowing he is well
ahead with his work.
So we should take as our motto, "Do it now !"
Töø daøi coù nghóa ñen laø "ñeå söï vieäc ñöôïc troâi chaûy" ñeán "ngaøy mai". Noù coù nguoàn goác
tieáng La Tinh eras coù nghóa laø "ngaøy mai" vaø tieáp ñaàu ngöõ pro "tröôùc ñaây" hoaëc "laïc
haäu". Taát nhieân ñoâi khi raát caàn thieát vaø khoân ngoan trì hoaõn moät quyeát ñònh hay moät haønh
ñoäng maø neáu ñöa ra keát luaän voäi vaøng seõ ngu ngoác. Tuy nhieân "trì hoaõn" luoân coù nghóa laø
khaát laàn coâng vieäc hoâm nay ñeå laïi ngaøy mai maø ñaùng ra phaûi ñöôïc laøm hoâm nay. Chaäm
treã vaø bieáng nhaùc laø loãi laàm seõ ñöa chuùng ta ñeán söï sao laõng khi thöïc hieän boån phaän cuõng
nhö xu höôùng khaát laàn cho töông lai.
Vì vaäy, caùi loãi khaát laàn khoâng nhöõng ñoái laäp vôùi tính ñuùng giôø. Ngöôøi ñuùng giôø luoân quan
taâm ñeán ñieàu phaûi ñöôïc hoaøn taát ñuùng giôø. Ngöôøi chaäm treã khoâng bao giôø hoaøn thaønh
coâng vieäc ñuùng giôø giaác, nhöng laïi luoân mong muoán trì hoaõn coâng vieäc ñeán ngaøy mai,
tuaàn tôùi hay naêm tôùi.
Tính khaát laàn cuoái cuøng seõ laøm maát thôøi gian raát nhieàu cho coâng vieäc haøng ngaøy. Coù theå
do tính löôøi bieáng, khoâng coù chí höôùng laøm vieäc luùc coâng vieäc trôû neân baát tieän ; hoaëc do
söï aûo töôûng raèng coù raát nhieàu thôøi gian trong töông lai ñeå laøm nhöõng coâng vieäc phaûi laøm.
Ñaây laø moät söï aûo töôûng vì khi chuùng ta cho raèng chuùng ta queân ñieàu ñoù ngay caû neáu
chuùng ta coù nhieàu thôøi gian hôn vaøo ngaøy mai, chuùng ta seõ coù nhieàu vieäc phaûi laøm hôn,
khoâng chæ ngaøy mai, nhöõng coâng vieäc chính ñaùng maø coøn coâng vieäc hoâm nay chuùng ta
khoâng ñöôïc laõng queân. Moãi ngaøy, chuùng ta ñeàu trì hoaõn coâng vieäc phaûi laøm, caøng laøm
choàng chaát coâng vieäc theâm chæ vì coâng vieäc cuûa "ngaøy mai". Vaø cuoái cuøng chuùng ta nhaän
ra raèng coâng vieäc ñoïng öù laïi quaù lôùn khoâng theå giaûi quyeát heát. Roài cuoái cuøng "ngöôøi löôøi
bieáng gaùnh moïi noãi ñau".
Coù lôøi noùi raèng "tính khaát laàn laø teân troäm thôøi gian". Chuùng ta chæ coù soá thôøi gian giôùi
haïn cho vieäc laøm cuûa chuùng ta. Cöù moãi giôø chuùng ta laïi laøm hao phí khi ngoài khoâng, thôøi
gian seõ bò ñaùnh caép bôûi caùc oâng troäm, söï trì hoaõn hay töø coå phaàn. Thôøi gian bò laõng phí laø
thôøi gian ñaõ ñaùnh maát.
Ngöôøi löôøi cho raèng "Ñöøng bao giôø laøm vieäc trong ngaøy hoâm nay", ngöôøi thoâng minh vaø
khoân ngoan seõ taïo neân khoâng khí laønh maïnh "Ñöøng bao giôø ñeå ngay mai nhöõng ñieàu baïn
coù theå laøm ñöôïc hoâm nay". Vaø ngöôøi saép xeáp coâng vieäc coù heä thoáng theo töøng ngaøy khoâng
chæ traùnh khoûi gaùnh naëng tinh thaàn cuûa nhöõng coâng vieäc chöa ñöôïc giaûi quyeát, maø coøn
ñem laïi thuù tieâu khieån boå ích. Vì cuoái ngaøy, anh ta coù theå tieâu khieån thôøi gian coøn laïi vôùi
löông taâm trong saïch, anh ta laø ngöôøi bieát saép xeáp coâng vieäc.
Do vaäy chuùng ta haõy laáy khaåu hieäu : "Laøm vieäc ñoù ngay".
TÖØ MÔÙI :
1. punctuality /,p^7kt~u'%l6ti/ (n) : söï ñuùng giôø
2. to postpone /p6'sp6$n/ (v) : hoaõn laïi - postponement (n)
3. dilatoriness /'d1l6t6r16s/ (n) : söï chaäm treå
4. to shirk /~3:k/ (v) : treã naûi, sao laõng
5. to defer /d1'f3:(r)/ (v) : hoaøn laïi, khaát laàn - deferment (n)
6. punctual /'p^7kt~u6l/ (adj) : ñuùng giôø
7. dilatory /'d1l6t6ri/ (adj) : chaäm treã
8. performance /p6'f0:m6ns/ (n) : söï thi haønh, thöïc haønh
9. disinclination /,d1s,1nkl1'ne1~n/ (n) : söï khoâng thích, gheùt, sôï
10. illusion /1'lu:2n/ (n) : aûo töôûng, caûm giaùc sai laàm
11. legitimate /l1d21t1m6t/ (adj) : hôïp phaùp, chaùnh ñaùng
12. accumulation /6,kju:m$ 'le1~n/ (n) : söï tích luõy laïi
13. arrear /6ri6z/ (n) : soá ñoïng laïi, coøn dö laïi
14. to overtake /,6$v6'te1k/ (v) : vöôït ñöôïc, giaûi quyeát ñöôïc
15. mental burden /'mentl 'b3:dn/ (n) : gaùnh naëng trí oùc, söï baän taâm
 105. PRESENCE OF MIND
SÖÏ NHANH TRÍ

OUTLINE
1. Definition.
2. Presence of mind natural to some.
3. Can be learnt by forming the habit of selfcontrol.
4. Livingstone and the lion.
"Presence of mind" means keeping cool and collected1 in a sudden emergency2 .It is
the opposite, not of absent-mindedness3, but of "losing one's head". The word mind in
this phrase means reason ; and so a man who has presence of mind in danger is one who
has such control over his nerves and feelings that his reason is not upset, but still directs
his actions. People who, as we say, "lose their heads" in an emergency, or so overcome
with such strong emotions as fear, anxiety or excitement that their reason is for a time in
abeyance4, or " absent", and in consequence they do and say foolish things in their haste
and fright.
"Presence of mind" is, to some extent5, a gift ; that is, some people have it naturally.
While in an accident or in sudden danger, others get flurried6 and excited and carried
away by fear they remain cool and calm and are able to make right decisions quickly.
Such people are very fortunate ; for in an emergency, presence of mind may save a man
from taking a false step which might mean ruin7.
But all are not so fortunate. The natural thing with nervous people is to "lose their
heads" in an accident or sudden crisis8. It is, however, possible for even nervous and
excitable people to cultivate presence of mind. though it is not easy. The great thing is
constantly to practise controlling the emotions9. We must deliberately check and
restrain ourselves from being carried away by our feelings-such as anger fear, anxiety,
excessive sorrow or hilarious10 joy. If we thus form a habit of self-restraint, we shall be
all the better11 able to keep cool and calm in the face of12 danger.
A good example of the value of presence of mind is the story of Dr. Livingstone, the
famous African missionary and explorer, who, when struck down by the sudden leap of
a lion in the forest, had the presence of mind to lie perfectly still on the ground. The
result was that the lion, thinking he was dead, left him and stalked13 away. If
Livingstone had in his fear struggled or tried to get away, he would undoubtedly have
been killed at once by the beast.
"Nhanh trí khoân" coù nghóa traán tónh trong luùc khaån caáp. Ñieàu naøy noù ñoái laäp vôùi tính thaát
thaàn. Theá giôùi naøy, töø "mind" trong thaønh ngöõ naøy coù nghóa "lyù trí". Vaø ngöôøi coù ñaàu oùc
ñang suy sup tinh thaàn ñeàu traûi qua nhöõng luùc caêng thaúng vaø tình caûm ñoù vaø vaãn höôùng
daãn haønh ñoäng anh ta. Ngöôøi nhö chuùng ta ta noùi "ñaùnh maát bình tónh" luùc khaån caáp hoaëc
traûi qua nhöõng tình caûm sôï haõi maïnh meõ, lo laéng hay bò kích ñoäng ñeán ñoä lí trí phaûi
ngöng hoaït ñoäng trong moät thôøi gian hay "vaéng baët", ñöa ñeán haäu quaû hoï laøm vaø noùi ñieàu
ngu ngoác vôùi söï voäi vaøng vaø sôï haõi.
"Nhanh trí khoân" ôû chöøng möïc naøo ñoù laø thieân phuù. Vì coù ngöôøi coù noù töï nhieân baåm sinh.
Trong khi coù moät tai naïn hay moái nguy baát ngôø laøm ngöôøi khaùc luoáng cuoáng, bò kích ñoäng
vaø xua tan noãi sôï haõi khieán hoï bình tónh vaø quyeát ñònh ñuùng nhanh choùng. Ngöôøi nhö theá
raát may maén, trong tröôøng hôïp khaån caáp, "nhanh trí khoân" coù theå tieát kieäm nhöõng böôùc
thöøa maø coù theå laøm hoûng vieäc.
Nhöng taát caû ñeàu khoâng ñöôïc may maén. Ñieàu töï nhieân ñeán vôùi ngöôøi noân noùng "ñaùnh maát
lí trí" trong caùc nguy cô baát ngôø hay tai naïn. Tuy nhieân, ngay caû ngöôøi kích ñoäng lo laéng
ñeå nuoâi döôõng trí khoân nhanh nhaïy maëc daàu khoâng deã. Ñieàu lôùn lao laø lieân tuïc thöïc hieän
vieäc kieåm soaùt tình caûm. Chuùng ta phaûi deø daët kieåm tra vaø kieàm cheá söï tình caûm cuûa
nhöõng tình caûm nhö sôï haõi, lo laéng, buoàn quaù ñoä hay nieàm vui söôùng. Vì vaäy neáu chuùng ta
taïo thoùi quen töï cheá, chuùng ta caøng ôû theá lôïi coù khaû naêng giöõ vöõng tinh thaàn khi ñoái
khaùng vôùi hieåm nguy.
Moät ví duï ñieån hình cuûa nhanh trí khoân laø caâu chuyeän cuûa Dr.Livingstone, voán laø nhaø
truyeàn giaùo ñoàng thôøi laø nhaø thaùm hieåm Myõ löøng danh ñaõ giuïc giaõ tröôùc cuù nhaûy baát ngôø
cuûa sö töû trong röøng nhôø lanh trí oâng naèm baát tænh döôùi ñaát. Keát quaû la sö töû cho raèng
oâng ñaõ cheát, boû ñi. Neáu Livingstone sôï haõi vaø coá xua tan noãi sôï haõi aáy, coù leõ oâng ñaõ bò sö
töû nuoát soáng töø ñôøi naøo.
TÖØ MÔÙI :
1. collected /'k4lekt1d/ (adj) : bình tónh, chaán tònh
2. emergency /'im3:d26nsi/ (n) : luùc khaån caáp, nguy cô
3. absent-mindedness /%b'sent 'ma1ndidn6s/ (n) : söï ñaõng trí, thaát thaàn
4. abeyance, in abeyance /6'be16ns/ : ngöng laïi, taïm thôøi khoâng duøng
5. to some extent /s6m 1sk'tent/ : cho tôùi phaïm vi naøo ñoù
6. flurried /'fl^rid/ (adj) : luoáng cuoáng
7. ruin /'ru:1n/ (n) : söï ñoå xuïp, tieâu dieät, hoûng vieäc
8. crisis /'kra1sis/ (n) : côn khuûng hoaûng, nguy cô
9. emotion /1'm6$~n/ (n) : söï xuùc ñoäng
10. hilarious /h1'le6ri6s/ (adj) : khoaùi trí, sung söôùng, cao höùng
11. all the better /0:l 56 'bet6(r)/ : caøng (ôû theá lôïi)
12. in the face of /1n 56 fe1s 6v/ : tröôùc maét..., ñoái khaùng vôùi...
13. to stalk /st0:k/ (v) : ñi ñuûng ñænh, böôùc ñi
 106. LUCK
SÖÏ MAY RUÛI

OUTLINE
1. No such thing as chance.
2. The idea of "chance" due to ignorance.
3. Ignorance produces superstition.
4. Good luck largely the result of wise effort, hard work and enterprise.
Modern science has taught us that nothing happens by chance1. Everything is the effect
of some cause, even though we may not be able to discover what that cause is. Not a
leaf falls to the ground, not a wind blows, not a flower opens, without a reason. There is
really, then, no such thing as chance, But we still use the word to describe happenings
the reason of which we do not know ; and when such apparently causeless happenings
are favourable2 to our interests we say they are lucky ; when unfavourable, we say they
are unlucky.
All gambling games are games of chance, because they are decided not by skill or
forethought3, but simply by the happening of something which we cannot control, like
the fall of a coin or the turning up of a certain card. No doubt there is a reason why,
when we spin a coin, it is sometimes "heads4 and sometime" tails5. But if we play fairly,
we cannot discover that reason, and so we cannot control the fall of the coin. So we say
that its turning up heads or tails is simply a matter of luck or chance.
Now ignorance always produces superstition. When people do not know why a thing
happens in a certain way, they attribute6 its happening to good or bad luck. People to
whom pleasant things often happen, are called "lucky" men ; and those who are always
meeting with misfortune are called "unlucky", as if there were something in the people
themselves that attracted good or bad fortune. When folk have once got this idea of
good and bad luck into their heads, they believe in all kinds of silly superstitions, and
really think that inanimate7 things can bring them good fortune or bad fortune. Such
people are really nervous, if the salt is upset on the table in their direction, if they sleep
in a room numbered 13 at a hotel, if they pass under a ladder, or see the new moon
through glass. These things, for no reason at all, are supposed to bring bad luck.
Now of course all such superstitions are pure nonsense, and no educated person should
bother about them for a moment. There is really no such thing as luck or chance ; and
only foolish people waste their lives in waiting for a miracle8 of good luck to bring them
a fortune. The wise man will try to attain it by hard work, wise effort and enterprise, and
leave nothing to chance. Most of the people who are called "lucky" have good fortune
because they work for it ; and socalled "unlucky men" miss it because they are lazy or
stupid.
Khoa hoïc hieän ñaïi chuùng ta raèng khoâng coù vieäc gì xaûy ñeán moät caùch ngaãu nhieân. Moïi vaät
ñeàu laø haäu quaû cuûa moät nguyeân nhaân naøo ñoù, ngay caû maëc daàu chuùng ta khoâng theå khaùm
phaù ñieàu noù taïo neân. Moät chieác laù rôi xuoáng maët ñaát, moät laøn gioù thoåi qua, moät boâng hoa
nôû roä ñeàu coù nguyeân nhaân cuûa noù. Do ñoù khoâng theå coù nhöõng söï vieäc ngaãu nhieân. Tuy
nhieân chuùng ta vaãn duøng töø moâ taû nhöõng vieäc ñang dieãn ra nhö laø nguyeân nhaân cuûa ñieàu
ta khoâng bieát. Ñoàng thôøi khi nhöõng söï vieäc xaûy ra khoâng roõ nguyeân nhaân coù lôïi cho quyeàn
lôïi cuûa chuùng ta, chuùng ta noùi raèng hoï may maén. Khi ñieàu baát lôïi xaûy ra chuùng ta cho
raèng hoï gaëp ruûi ro.
Taát caû caùc troø chôi ñeàu laø nhöõng troø chôi may maén, bôûi noù khoâng ñöôïc chæ ñònh bôûi kyõ
naêng hay döï töôûng, maø chæ ñôn giaûn nhöõng gì xaûy ra chuùng ta khoâng theå kieåm soaùt ñöôïc
nhö söï rôùt xuoáng cuûa ñoàng tieàn hay uùp ngöûa cuûa con baøi. Coù nguyeân nhaân roõ raøng taïi sao
vaø khi naøo chuùng ta quay ñoàng tieàn, ñoâi khi "ngöûa" vaø ñoâi khi "saáp". Nhöng neáu chuùng ta
chôi coâng baèng, chuùng ta coù theå khaùm phaù ra nguyeân nhaân. Do ñoù chuùng ta khoâng theå
kieåm soaùt ñoàng tieàn rôi xuoáng, vaø chuùng ta noùi raèng maët ngöûa hay maët saáp ngöûa cuûa noù
ñôn giaûn laø vaán ñeà may hay ruûi.
Ngaøy nay, ngu doát luoân saûn sinh meâ tín. Khi ngöôøi ta khoâng bieát lyù do taïi sao moät vaät xaûy
ra theo moät caùch naøo ñoù, hoï lieàn gaùn cho vieäc xaûy ra ñoù vaän may hay vaän ruûi.
Ngöôøi thöôøng hay gaëp nhöõng vieäc lyù thuù ñöôïc goïi laø ngöôøi "may maén", ñoàng thôøi ngöôøi
luoân gaëp chuyeän khoâng may ñöôïc goï laø "ruûi ro". Nhö theå laø ñieàu gì trong con ngöôøi hoï loâi
cuoán ñieàu toát hay ñieàu xaáu. Khi anh ta coù yù töôûng veà vaän toát, xaáu trong ñaàu, hoï tin vaøo
nhöõng caâu chuyeän meâ tín ngaây ngoâ ñoàng thôøi hoï thaät söï cho raèng nhöõng vaät voâ tri coù theå
ñem ñeán ñieàu toát hoaëc ñieàu xaáu. Nhöõng ngöôøi nhö theá roõ thaät laø taâm thaàn. Giaû söû laøm ñoå
muoái treân baøn theo höôùng ngoài cuûa hoï, giaû söû hoï nguû trong phoøng soá 13 ôû khaùch saïn,
raèng hoï ñi döôùi caùi thang hay nhìn thaáy maët traêng qua kính ñeàu ñöôïc xem daáu hieäu ruûi ro,
vì nhöõng ñieàu naøy khoâng coù moät lyù do chính ñaùng.
Dó nhieân giôø ñaây toaøn boä nhöõng ñieàu meâ tín ñoù ñieàu voâ nghóa, ñoàng thôøi ngöôøi khoâng coù
hoïc thöùc laøm phieàn hoï giaây laùt. Thaät ra khoâng coù ñieàu may ruûi. Chæ coù ngöôøi ngu doát ñeå
phí cuoäc soáng cuûa hoï trong vieäc chôø ñôïi pheùp laï cuûa vaän may ñem ñeán. Ngöôøi khoân ngoan
seõ coá ñaït ñöôïc ñieàu hoï muoán baèng coâng söùc cuûa hoï, baèng noå löïc khoân ngoan vaø baèng söï
nghieäp ngöôøi ta ñeo ñuoåi, ñoàng thôøi khoâng ñeå laïi ñieàu gì goïi laø may maén. Gaàn nhö ngöôøi
"may maén" coù vaän may bôûi hoï laøm vì noù, vaø ngöôøi "khoâng may" boû lôõ noù vì hoï löôøi bieáng
vaø meâ muoäi.
TÖØ MÔÙI :
1. by chance /ba1 t~@:ns/ : ngaãu nhieân, tình côø
2. favourable /'fe1v6r6bl/ (adj) : coù lôïi, thuaän lôïi
3. forethought (n) : - söï nghó tröôùc, döï töôûng
4. head /hed/ (n) : maët ngöûa (cuûa ñoàng tieàn)
5. tail /te1l/ (n) : maët xaáp (cuûa ñoàng tieàn)
6. to attribute /6'tr1bju:t/ (v) : quy cho, ñoå cho, gaùn cho
7. inanimate /1n%n1m6t/ (adj) : voâ tri giaùc, khoâng soáng ñoäng
8. miracle /'m1r6kl/ (n) : pheùp laï
 107. RIVERS AND THEIR USES
SOÂNG NGOØI VAØ COÂNG DUÏNG CUÛA NOÙ

OUTLINE
1. Drainage1.
2. Production of fertile soil.
3. Irrigation.
4. Navigation.
5. Beauty.
The most obvious2 use of a river is the conveyance3 of surplus4 rain-water5 off the
land to the sea. A river is, indeed, a great drain6 on a large scale7 , serving the same
purpose for a large country which the drains and gutters8 and water-channels9
constructed by man serve for a town. But for the drains, the town would be
periodically10 flooded ; and but for11 the rivers, whole countries would be submerged12
under water.
But rivers do much more than this. They rise in the mountains, and all the streams and
mountain torrents13 which feed them carry down rock and sand and soil from the
mountain sides ; and when these rushing rivers reach the plains and their waters move
slowly across the great levels14, all this solid matter sinks to the bottom and is deposited
as fertile soil. Some of the most fertile areas of land, like the Gangetic Plain in India,
and, in Egypt, the valley of the Nile, have been created in this way by great rivers. And
in a smaller way all rivers are constantly bringing fresh fertile soil to the fields of the
cultivators.
In a dry country like India, rivers are the sourse of the wonderful irrigation system,
which has turned deserts into smiling gardens and productive farms. In the Punjab, for
example, the water of its Five Rivers, which used to run away uselessly to the sea, is
now distributed by a net work of canals (the most wonderful in the world) over vast
areas, reclaiming15 millions of acres of desert. Of them the words of the ancient
Hebrew prophet may well be quoted :- "The wilderness and the solitary place shall be
glad for them. And the desert shall rejoice and blossom as a rose"
Rivers,too, are important as highways16. Before the introduction of railways, the large
rivers of a country were a very necessaty means of communication, especially when
roads were few or bad. And even now, the traffic on navigable17 rivers is
considerable18 and important. AÏn immense amount of merchandise19 is carried up and
down the rivers by steamships, sailing-boats, and slow-moving barges20. Any one who
has seen a river like the Ganges in India or the Mississippi in America, will realise that
navigation is still an important use of rives.
Finally, there is the beauty of rivers-and beauty has an important use, in giving mem
pleasure and ennobling thoughts and feelings. Think of the wild beauty of the foaming21
mountain torrent, the quiet, restful beauty of the placid22 river in a fertile land, the grand
and majestic beauty of the great river rolling, unhurried but unpausing, to the great
ocean ! The earth without its rivers would lose half its beauty.
Coâng duïng gaàn guõi nhaát cuûa soâng ngoøi laø chuyeån vaän löôïng nöôùc möa coøn laïi ra bieån.
Soâng ngoøi thaät söï laø moät oáng maùng khoång loà coù cuøng moät muïc ñích vôùi coáng, raõnh daãn
nöôùc vaø soâng ñaøo ñöôïc thieát keá nhaèm phuïc vuï ôû thaønh phoá. Nhöng ñoái vôùi maùng nöôùc,
thaønh phoá ñoâi khi seõ coù nhöõng traän luït ñònh kyø ; vaø neáu khoâng coù soâng ngoøi caû nöôùc seõ bò
chìm trong bieån nöôùc.
Tuy nhieân soâng ngoøi laøm nhieàu vieäc hôn theá nhieàu. Treân nuùi, nöôùc ôû soâng ngoøi thöôøng
daâng cao, taát caû suoái vaø doøng nöôùc treân nuùi seõ nuoâi döôõng caây coái mang ñaù soûi, ñaát caùt töø
hai beân söôøn nuùi xuoáng ñoàng baèng. Nöôùc soâng hoà chaûy chaäm qua nhöõng vuøng ñaát baèng
phaúng. Toaøn boä chaát buøn laéng ñoïng döôùi ñaùy bieån saâu, thaønh ñaát buøn maøu môû. Moät soá
vuøng ñaát maøu môõ nhö ñoàng baèng Gangetic ôû AÁn Ñoä, ôû Ai Caäp, vaø thung luõng soâng Nile
ñeàu ñöôïc neân bôûi caùc soâng ngoøi lôùn baèng phöông phaùp töông töï. Ñoàng thôøi, caùc soâng
ngoøi lieân tuïc ñem ñaát phuø sa maøu môõ ñeán caùc caùch ñoàng cuûa ngöôøi troàng troït.
ÔÛ moät nöôùc khoâ caèn nhö AÁn Ñoä, soâng ngoøi laø nguoàn nöôùc töôùi lôùn lao, ñaõ bieán caùc sa
maïc thaønh nhöõng khu vöôøn baùt ngaùt vaø cuøng nhöõng noâng traïi phì nhieâu. Laáy ví duï ôû trang
traïi Punjab nöôùc ôû naêm soâng ngoøi thöôøng chaûy ra bieån voán ñöôïc moät maïng löôùi keânh ñaøo
cung caáp (ñieàu kyø laï nhaát treân theá giôùi) traûi khaép caùc vuøng baùt ngaùt canh taùc haøng trieäu
hecta ôû vuøng sa maïc. Khi noùi veà ñieàu naøy, nhöõng lôøi tieân tri cuûa Hebrew xa xöa ñöôïc
trích daãn vuøng ñaát hoang vu, vaéng veû seõ laø nôi ñem laïi haïnh phuùc cho ngöôøi canh taùc.
Ñoàng thôøi sa maïc seõ ñem laïi nieàm vui vaø nôû roä nhöõng boâng hoàng".
Soâng ngoøi ñoái vôùi giao thoâng cuõng raát quan troïng. Tröôùc khi coù ñöôøng ray nhöõng soâng
ngoøi lôùn trong nöôùc laø nhöõng phöông tieän quan troïng cho vieäc giao löu, ñaëc bieät laø khi
ñöôøng phoá coøn ít vaø toài teä. Vaø thaäm chí ngaøy nay, giao thoâng haøng haûi ñaùng ñöôïc quan
taâm vaø caàn thieát. Soá löôïng haøng khoång loà ñöôïc chôû qua laïi treân soâng baèng nhöõng con
thuyeàn chaïy hôi nöôùc, thuyeàn buoàm cuøng nhöõng xaø lan chuyeân chôû haøng hoùa. Nhöõng ai ñaõ
nhìn thaáy con soâng nhö soâng Ganges ôû AÁn Ñoä hay mississippi ôû Chaâu Myõ seõ hieåu ngay
raèng ngaønh haøng haûi vaãn laø phöông tieän quan troïng cuûa soâng ngoøi.
Cuoái cuøng, coù nhöõng caùi ñeïp cuûa soâng ngoøi, vaø caùi ñeïp ñoù coù coâng duïng quan troïng
trong vieäc ñem laïi cho con ngöôøi nieàm vui cuøng nhöõng tö töôûng cao quí vaø nhöõng tình
caûm toát ñeïp. Noùi ñeán veû ñeïp hoang sô cuûa nhöõng gioøng thaùc suûi boït, cuûa söï yeân tónh, ñeán
veû ñeïp bình yeân cuûa doøng soâng phaúng laëng treân vuøng ñaát phì nhieâu, hay caùi ñeïp huyeàn aûo
bao la cuûa doøng soâng gôïn soùng nhaáp nhoâ nhòp nhaøng khoâng voäi vaõ maø cuõng khoâng ngöøng
nghæ ñeán vôùi ñaïi döông meânh moâng ! Traùi ñaát seõ ñaùnh maát ñi moät nöûa veû ñeïp cuûa noù neáu
thieáu nhöõng doøng soâng nhö vaäy !
TÖØ MÔÙI :
1. drainage /'dre1n1d2/ (n) : vieäc ruùt nöôùc ra khoûi ruoäng ; phoùng thuûy, thaùo nöôùc
2. obvious /'4bvi6s/ (adj) : hieån nhieân
3. conveyance /k6n've16ns/ (n) : chuyeån vaän, di chuyeån
4. surplus /'s3:pl6s/ (n) : thaëng dö
5. rain-water /'re1n w0:t6(r)/ (n) : nöôùc möa
6. drain /dre1n/ (n) : coáng, maùng daãn nöôùc
7. on a large scale /on 6 l@:d2 ske1l/ (n) : treân phaïm vi lôùn, ñaïi qui moâ
8. gutter /'9^t6r/ (n) : raõnh daãn nöôùc
9. water-channel /'w0:t6 't~@:nsl/ (n) : vaän haø, soâng ñaøo
10. periodically /,p16ri'4d1kli/ (adv) : ñònh kyø, cöù tôùi thôøi kyø
11. but for /b6t f6(r)/ : neáu khoâng coù
12. to submerge /s6b'm3:d2/ (v) : laøm chìm xuoáng nöôùc
13. torrent /'t6r6nt/ (n) : gioøng nöôùc
14. level /'levl/ (n) : ñoàng baèng, ñaát phaúng
15. to reclaim /r1'klem/ (v) : xöû duïng ñöôïc vaøo vieäc canh taùc
16. highway /'ha1we1/ (n) : coâng loä, ñaïi loä, giao thoâng
17. navigable /'n%v196bl/ (adj) : coù theå thoâng haøng, thuyeàn beø ñi qua ñöôïc
18. considerable /k6n's1d6r6bl/ (adj) : ñaùng keå, troïng yeáu
19. merchandise /'m3:t~6nda1z/ (n) : haøng hoùa, thöông phaåm
20. barge /b@:d2/ (n) : xaø lan chuyeân chôû haøng hoùa
21. foaming /f6$m17/ (adj): suøi boït, laøm noåi boït
 108. NOTHING VENTURE, NOTHING HAVE
ÑÖÔÏC AÊN CAÛ, NGAÕ VEÀ KHOÂNG

OUTLNE
1. "Safety first1" not a good motto.
2. What the world owes to the adventurous.
(a) Columbus2
(b) The prophets.
(c) Simpson and chloroform3.
(d) Business enterprise.
3. No great attainments possible without taking risks.
Some years ago a society was started in England with the purpose of teaching children
and adults practical ways of taking care of themselves. avoiding accidents, and safe-
guarding4 their health. It took as its motto. "Safety first !" Kept within proper limits, the
idea was a good one ; for caution, prudence and carefulness are necessary virutes. But
they can be carried to excess and then they become vices-timidity, selfishness and
meanness. For after all, safety is not the most important thing in life, and it is a mistake
to put it first.
It has not been the safe, prudent and cautious people who have helped forward the
progress of mankind, so much as the adventurous-the pioneers who, taking their lives in
their hands, have explored unknown lands, discovered new truths, and led the van5 of
progress.
If the motto of Christopher Columbus had been "Safety first !" America would never
have been discovered. Thinking little of safety, he dared much, and at the risk of losing
life and all, set out in a cockle-shell6 across an unknown ocean.
If prophets like Buddha, Jesus Christ and Muhammad had put safety first, the world
would never have been lifted nearer God by their great teachings and religion. They
were content to face persecution and lose all for what they believed to be the truth.
If Dr.Simpson had thought of his own safety, countless7 sufferers would have died, or at
best had to suffer agonies8 under the surgeon's knife. The story of his discovery of
chloroform is a romance of medical science. He had been for long experimenting with
various drugs in his search for an anaesthetic9, when one evening he and two friends
decided to try the effects of chloroform on themselves. They did not know what the
effects of the fumes10 would be but they knew they might be fatal. Yet they deliberately
inhaled them, and became unconscious. When they awoke, they were lying on the floor,
prostrate11. From this dangerous experiment came the discovery of the merciful
anaesthetic that enables surgeons to perform safely operations impossible before.
So, in business life, it is enterprise, the willingness to take risks, the adventurous
spirit12, that leads to the building up of great concerns13 and great fortunes.
Any man who wants to win fame, wealth, power, or position, or longs14 to abolish public
abuses, introduce reforns, or accomplish any great purpose, must be prepared to take
risks. The timid, hesitating15, over-cautious person will get little out of life ; but the
daring and adveturous will get much. This does not mean that rashness and fool-
hardiness16 are good things, for a wise prudence is necessary in the most daring
adventure : but it does mean that if you venture nothing, you will have nothing.
Caùch ñaây vaøi naêm, ôû Anh ñaõ baét ñaàu moät xaõ hoäi môùi nhaèm muïc ñích daïy treû con vaø ngöôøi
lôùn thöïc haønh vieäc töï chaêm soùc laáy baûn thaân hoï haàu traùnh nhöõng söï vieäc xaûy ra tình côø vaø
baûo veä söùc khoûe. Anh quoác ñöa ra khaåu hieäu "An toaøn tröôùc heát !" Haõy giöõ gìn trong giôùi
haïn cho pheùp. YÙ kieán naøy raát hay, bôûi vì tính löu taâm, ñeà phoøng vaø thaän troïng laø nhöõng
ñöùc tính caàn thieát. Nhöng khi chuùng ñöôïc cö xöû quaù möùc trôû neân haønh ñoäng heøn nhaùt, ích
kyû vaø ti tieän. Toùm laïi, an toaøn khoâng phaûi laø ñieàu quan troïng nhaát trong cuoäc soáng, noù laø
moät loãi laàm hay maéc phaûi neân phaûi ñaët haøng ñaàu.
Nhöõng ngöôøi ñi ñaàu ñem laïi söï tieán boä cho nhaân loaïi nhö nhöõng nhaø thaùm hieåm, nhöõng
ngöôøi tieân phong, ñaõ quyeát ñònh cuoäc soáng cuûa hoï, ñaõ thaùm hieåm nhöõng vuøng ñaát môùi,
khaùm phaù ra chaân lí môùi vaø ñöa ñeán söï tieán boä haøng ñaàu. Hoï ñaâu phaûi laø ngöôøi caàu toaøn,
caåu thaän vaø ñeà phoøng !
Neáu khaåu hieäu cuûa Christopher Columbus laø "an toaøn tröôùc heát !" Chaâu Myõ seõ khoâng bao
giôø ñöôïc khaùm phaù. Haàu nhö khoâng nghó ñeán söï an toaøn, oâng ñaõ daùm lieàu maïng soáng, vaø
töø boû taát caû, ra ñi treân moät chieác thuyeàn nhoû vöôït qua chaâu ñaïi döông chöa ai ñaët chaân
ñeán. Neáu caùc nhaø tieân tri nhö Phaät, Chuùa Gieâsu vaø Mahamet ñöa söï an toaøn leân haøng
ñaàu, theá giôùi naøy seõ chaúng bao giôø ñöôïc naâng leân gaàn vôùi Chuùa baèng nhöõng lôøi giaùo
huaán vaø toân giaùo. Hoï haøi loøng ñoái ñaàu vôùi thöû thaùch vaø ñeå laïi taát caû vì ñieàu hoï tin laø chaân
lí laø söï thaät !
Neáu Dr. Simpson nghó ñeán söï an toaøn caù nhaân, voâ soá nhöõng ngöôøi ñau khoå ñaõ cheát neáu
khoâng hoï phaûi chòu ñau khoå cuøng cöïc döôùi con dao moå cuûa baùc só. Caâu chuyeän khaùm phaù
ra thuoäc meâ chloroform laø moät saùng cheá y khoa ñaày laõng maïn. OÂng ñaõ laøm cuoäc thí
nghieäm vôùi caùc loaïi thuoäc khaùc nhau haàu tìm ra moät loaïi thuoác meâ. Moät buoåi toái noï, oâng
cuøng hai ngöôøi baïn quyeát ñònh thöû xem hieäu quaû cuûa chloroform. Hoï quaû thaät khoâng bieát
taùc duïng cuûa hôi thuoác boác ra nhö theá naøo nhöng hoï bieát chuùng coù theå gaây cheát ngöôøi.
Tuy nhieân hoï thaän troïng hít hôi thuoác, theá laø hoï baát tænh. Khi tænh daäy hoï ñang naèm xaáp
treân neàn nhaø. Töø thí nghieäm nguy hieåm naøy ñaõ ñöa ñeán phaùt minh ra loaïi thuoác meâ kì dieäu
cho pheùp caùc baùc só phaãu thuaät tieán haønh coâng vieäc moå xeû ñöôïc an toaøn maø tröôùc ñaây
khoâng heà coù.
Trong ñôøi soáng kinh doanh. caàn phaûi coù loøng duõng caûm, söï saün saøng lieàu lónh cuøng vôùi
tinh thaàn maïo hieåm môùi ñöa ñeán thang söï nghieäp lôùn vaø nhöõng vaän may lôùn.
Ngöôøi muoán coù danh voïng, giaøu coù, quyeàn löïc hay ñòa vò hay nhöõng khao khaùt nhaèm ñaùnh
ñoå nhöõng laïm duïng phoå bieán lan traøn, aùp duïng caùc hình thöùc caûi caùch hay hoaøn thaønh
caùc muïc ñích lôùn lao ñeàu phaûi trang bò söï lieàu lónh. Ngöôøi coù tính heøn nhaùt, do döï, hay tæ
mæ seõ khoù thaønh coâng. Nhöng vôùi nhöõng ngöôøi taùo baïo coù tinh thaàn maïo hieåm seõ gaët haùi
ñöôïc nhieàu. Ñieàu naøy khoâng coù nghóa raèng tính haáp taáp cuøng vôùi tính höõu duõng voâ möu laø
nhöõng tính toát, bôûi vì söï caån thaän khoân ngoan laø ñieàu caàn thieát trong cuoäc phieâu löu ñaày
gan daï. Tuy nhieân noù thaät söï khoâng coù yù raèng neáu baïn khoâng lieàu lónh, baïn seõ khoâng ñöôïc
ñieàu gì.
TÖØ MÔÙI :
1. Safety first /'seifti f6:st/ : an toaøn tröôùc heát
People to whom pleasant things often happen, are called "lucky" men ; and those who
are always meeting with misfortune are called "unlucky", as if there were something in
the people themselves that attracted good or bad fortune. When folk have once got this
idea of good and bad luck into their heads, they believe in all kinds of silly superstitions,
and really think that inanimate8 things can bring them good fortune or bad fortune. Such
people are really nernous, if the salt is upset on the table in their direction, if they sleep
in a room numbered 13 at a hotel, if they pass under a ladder, or see the new moon
through glass. These things, for no reason at all, are supposed to bring bad luck.
2. Columbus /'kl4r6f0:m/ (n) : Christopher Columbus, Genocse ngöôøi ñaõ khaùm phaù ra
chaâu Myõ naêm 1492. (1446-1506)
3. chloroform (n) : chaát cô lô roâ fom, moät thöù thuoác meâ
4. to safe-guard /'se1f9@:d/ (v) : baûo veä, gìn giöõ
5. van /v%n/ (n) : tieân phong ; chieác xe chôû haøng
6. cockle-shell /'k4kl ~el/ (n) : thuyeàn nhoû
7. countless /'ka$ntl6s/ (adj) : voâ soá, voâ vaøn voâ soá, raát nhieàu
8. agony /'%96ni/ (n) : söï ñau ñôùn (tôùi cöïc ñoä)
9. anaesthetic /,%'nis'86tic/ (n) : thuoác meâ (duøng khi giaûi phaãu)
10. fume /fju:m/ (n) : hôi, hôi boác ra
11. prostrate /'pr4stre1t/ (adj) : naèm xaáp, baát tænh nhaân söï
12. adventurous spirit /6dvent~6r6s 'sp1r1t/ (n) : tinh thaàn maïo hieåm
13. concern /k6n's3:n/ (n) : cô côû, söï nghieäp
14. to long /l0:7/ (v) : ao öôùc, mong moûi, khao khaùt
15. hesitating /'hez1te1t17/ (adj) : do döï, baát quyeát
16. fool-hardiness /'fu:l h@:d1n6s/ (n) : tính höõu duõng voâ möu
 109. NECESSITY IS THE MOTHER OF INVENTION
CAÙI KHOÙ LOÙ CAÙI KHOÂN

OUTLINE
1. Meaning of the old saying.
2. Examples :
(a) Invention of language, writing and printing.
(b) Invention of traps and weapons in hunting.
(c) Invention of clothes and houses.
(d) Invetion of tools and methods of agriculture.
(e) Invention of boats and ships.
3. Necessity a stern but beneficent teacher.
This old saying means that there is nothing like a pressing and urgent need for setting
people's wits to work to find a way of meeting it. If we could get all we want from
nature we should not bother to invent anything ; as we can't, we are forced to find out
ways and means of satisfying our desires.
Hundreds of illustration of this could be given. In the early ages of mankind, the
necessity of communicating with one another led men to the invention of languages.
Later, the necessity of keeping some record of what they did not want to forget, led to
the invention of writing . Later still, the necessity of spreading news and knowledge
more widely and quickly, led to the invention of printing1.
Again, in the hunting stage of mankind the necessity of getting food to eat led to all
kinds of traps and snares2 and tricks for catching wild animals, and to the making of
weapons like the throwing-spear, the sling3, the boomerang4 and the bow and arrows,
for killing game at a distance.
In cold climates, the necessity of preserving life against the cold, led to the invention of
making clothes out of skins of animals, and then to the invention of instruments for
making cloth, such as the spinning wheel and the weaver's loom5 ; also to the art of
buiding houses to protect men from the inclement6 weather.
When men found that they could not support life by hunting, they discoverd the way of
taming certain wild animals and keeping them in herds and flocks for food-the pastoral
stage7. And the necessity for a regular supply of vegetable food, led to the agricultural
stage, when men learnt to cultivate the ground and grow crops. For cultivation, they had
to invent instruments for breaking up the soil, like spades and ploughs, and to find ways
of enriching and irrigating their land.
People that had exhausted the resources of a land, were forced to migrate ; but great
seas divided them from more fertile countries. They were obliged to find some way of
crossing the sea : and this necessity led to the invention of canoes8, boats and ships.
So one might go on to the great and marvellous inventions of modern times. Of course
not all inventions have been due to necessity ; but necessity a stern but beneficent
mistress, has taught men to use their brains and develop their minds, and toñay the
inventive faculty in man is so highly developed that he goes on inventing for the joy of
it.
Lôøi noùi naøy coù nghóa raèng khoâng coù moät ñieàu gì nhö moät nhu caàu thuùc eùp trí khoân con
ngöôøi hoaït ñoäng haàu tìm ra moät phöông caùch ñeå ñaït ñöôïc ñieàu mong muoán. Neáu chuùng ta
coù khaû naêng gaët haùi ñöôïc nhöõng ñieàu ta mong muoán töø thieân nhieân, chuùng ta khoâng caàn
phaûi giaønh thôøi gian ñeå phaùt minh ra baát kyø ñieàu gì. Khi chuùng ta khoâng coù khaû naêng,
chuùng ta buoäc phaûi tìm caùch vaø phöông tieän laøm thoûa maõn nhöõng mong muoán cuûa chuùng
ta.
Haøng traêm caùi minh hoïa kieåu naøy ñöôïc ñöa ra. ÔÛ caùc thôøi kyø ñaàu cuûa lòch söû nhaân loaïi,
nhu caàu giao löu ñöa ñeán phaùt minh ra ngoân ngöõ. Sau ñoù, söï caàn thieát phaûi coù nhaèm löu
giöõ nhöõng ñieàu ngöôøi ta khoâng muoán queân daãn ñeán phaùt minh ra chöõ vieát. Sau ñoù nöõa, vì
muoán loan truyeàn thoâng tin vaø kieán thöùc saâu roäng, nhanh choùng, con ngöôøi ñaõ khaùm phaù
ra thuaät aán loaùt.
Trôû laïi thôøi kyø saên baén cuûa loaøi ngöôøi, do nhu caàu thöïc phaåm ñeå aên ñaõ ñöa ñeán caùc loaïi
baãy cuøng caùc caïm baãy vaø caùc troø löøa phænh haàu baét thuù hoang, ñoàng thôøi daãn ñeán vieäc
cheá ra vuõ khí nhö lao, noû, bumôraêng cuøng caùi cung vaø muõi teân nhaèm baét thuù ôû ñaèng xal.
Vaøo thôøi tieát laïnh, nhu caàu choáng laïnh haàu baûo veä cuoäc soáng ñöa ñeán vieäc may maëc baèng
da thuù. Vaø sau ñoù laø vieäc cheá ra duïng cuï ñeå may maëc nhö sa keùo sôïi vaø maùy deät cho thôï
deát, cuøng vôùi ngheä thuaät xaây nhaø nhaèm giuùp con ngöôøi choáng laïi vôùi thôøi tieát khaéc nghieät.
Khi con ngöôøi khaùm phaù ra raèng hoï khoâng theå ñaûm baûo ñôøi soáng baèng vieäc saên baén ñöôïc
nöõa, môùi tìm caùch thuaàn hoùa moät soá thuù hoang vaø giöõ laïi nuoâi döôõng laøm thöïc phaåm. Ñaây
chính laø thôøi ñaïi chaên muïc suùc. Ñoàng thôøi nhu caàu rau quaû phaûi coù thöôøng xuyeân ñöa ñeán
thôøi ñaïi noâng nghieäp khi con ngöôøi ñaõ bieát troàng troït vaø phaùt trieån vuï muøa. Ñoái vôùi vieäc
canh taùc, hoï phaûi tìm caùch cheá ra caùc coâng cuï laøm vöõa ñaát nhö caùi mai, caùi caøy, roài phaûi
tìm caùch laøm ñaát theâm maøu môõ vaø theâm aåm xoáp.
Con ngöôøi ñaõ meät moûi vôùi caùc nguoàn ñaát ñai, buoäc hoï phaûi di cö. Nhöng bieån caû meânh
moâng ñaõ chia caùch con ngöôøi giöõa caùc nöôùc vôùi nhau, buoäc hoï phaûi tìm moïi caùch ñeå vöôït
ñaïi döông. Chính nhu caàu naøy ñöa ñeán phaùt minh ra ca-noâ, thuyeàn buoàm cuøng taøu beø ñi
laïi.
Vì theá, con ngöôøi coù theå tieáp tuïc caùc phaùt minh lôùn lao vaø tuyeät vôøi trong thôøi ñaïi hieän
ñaïi. Dó nhieân khoâng phaûi taát caû caùc phaùt minh ñeàu do nhu caàu. Tuy nhieân nhu caàu ñaõ daïy
con ngöôøi söû duïng trí oùc ñoàng thôøi phaùt trieån taâm trí chuùng ta. Ngaøy nay taøi naêng saùng
cheá cuûa con ngöôøi ñaõ phaùt trieån ôû trình ñoä cao maø hoï seõ noái tieáp haàu cheá ra caùc troø chôi
giaûi trí.
TÖØ MÔÙI :
1. printing /'pr1nt17/ (n) : thuaät aán loaùt, in
2. snare /sne6(r)/ (n) : caùi baãy
3. sling /sl1n9/ (n) : caùi noû ñeå lieäng ñaù
4. boomerang /'bu:m6r%7/ (n) : chieác bu mô raêng (vuõ khí cuûa thoå daân [c, duøng lieäng ñi roài
töï noù bay trôû laïi)
5. loom /lu:m/ (n) : maùy deät
6. inclement /1n'klem6nt/ (adj): gay gaét döõ doäi
7. the pastoral stage /'p@:st6r6l ste19/ (n) : thôøi ñaïi chaên muïc suùc
8. canoe /k6'nu:/ (n) : thuyeàn ñoäc moäc
 110. SCHOOL LIFE
ÑÔØI SOÁNG HOÏC ÑÖÔØNG

OUTLINE
1. The character of school life depends on the school.
2. Dangers of school life.
3. Good effect of school discipline.
4. Lessons learnt in school social life.
5. School games.
6. Regret at the ending of school life.
Whether one's school days are happy or the reverse1, depends a good deal on the
character of the school in which one's lot is cast ; for schools are of all kindsgood, bad,
and indifferent. But most schools now-a-days respectable, and some are very good ; and
most of us look back upon our school life as, on the whole, a happy time. Of course the
small boy who first goes to school (espelcially if it is a boarding-school) does not at the
beginning feel very happy. He is surrounded by unfamiliar faces and a life very
different from what he was used to at home, and he feels lost and homesick2, and badly
wants his mother. But he soon settes down3 ; and when he gets used to the new
conditions, feels comfortable and happy enough.
Of course there are draw-backs, and even dangers, in school life. There are always
black sheep4 in every flock ; and a boy sometimes gets led away into bad habit by
vicious companions. And when the discipline is over-strict and the masters
unsympathetic, a sensitive boy may suffer much. But on the whole the influences of
school life are healthy and good.
For one thing5, the strict discipline of a school has a healthy effect upon growing boys .
At home a boy is too often coddled6 and allowed too much of his own way ; but at
school he has to learn to obey. And there he learns the good old useful virtues of
punctuality, regular method, the best use of time, diligince, and prompt obedience. Boys
may not like this ; but they are thankful for the lessons atterwards, when they become
men .
Then a boy cannot live in a community of boys without, as we say, getting the rough
angles knocked off. Boys in their social life out of class,and in the hostels, discipline
each other. A school-boy soon gets such faults as conceit, priggishness7, cowardice,
meanness, and unsportsmanlike behaviour, knocked out of him by the ridicule, criticism,
and even rough treatment of his companions.
It is often at school that life-friendships are made. Boys soon get to know each other,
and form fast friendships, that in after life are a great joy and source of strength to them.
The school games, also, develop a lad's manly qualities, and not only make him
physically strong but also teach him esprit-de-corps8 and the true spirit, of
sportsmanship9.
So when school-days are over, the boy who felt miserable when he first joined leaves
his school with real regret. This is well expressed in a verse of the Harrow song, which
is sung to new boys when they first join that famous old school "on the hill" :
"The time will come, as the days go by,
When your eyes will fill at the thought of the hill,
And the wild regret of the last goodbye".
Ñôøi soáng ôû tröôøng hoïc coù haïnh phuùc hay khoâng leä thuoäc raát nhieàu vaøo tính chaát tröôøng
hoïc, vì tröôøng hoïc coù nhieàu loaïi, toát xaáu vaø khoâng gioáng nhau. Tuy nhieân, ngaøy nay haàu
heát caùc tröôøng ñeàu xöùng ñaùng, coù vaøi tröôøng toát. Vaø haàu nhö ai cuõng muoán oân laïi thôøi ñi
hoïc laø thôøi kì ñeïp nhaát. Dó nhieân, moät caäu beù laàn ñaàu tieân ñeán tröôøng (ñaëc bieät neáu noù laø
tröôøng noäi truù) seõ khoâng thaáy sung söôùng. Caäu beù seõ luoân ôû giöõa caùc göông maët xa laï, vaø
ñôøi soáng ôû ñaây hoaøn toaøn khaùc vôùi ôû nhaø maø caäu ñaõ quen soáng. Caäu caûm thaáy bò thaát laïc,
nhôù nhaø, vaø caàn ñeán meï xieát bao. Tuy vaäy caäu seõ quen daàn. Khi anh ta ñaõ quen vôùi moâi
tröôøng môùi anh ta seõ caûm thaáy deã chòu vaø sung söôùng.
Dó nhieân, cuõng coù nhöõng laàn ruùt lui, thaäm chí hieåm nguy trong ñôøi soáng hoïc ñöôøng. Luùc
naøo cuõng coù nhöõng con chim ñen trong moãi ñaøn. Moät hoïc sinh ñoâi khi seõ nhieãm thoùi xaáu
bôûi gaàn guõi caùc baïn xaáu. Ñoàng thôøi khi kyû luaät ñöôïc aùp duïng khaét khe vaø hoïc sinh nhaïy
caûm, baát ñoàng coù theå seõ chòu ñöïng raát nhieàu. Tuy vaäy nhìn chung, aûnh höôùng ôû ñôøi soáng
hoïc ñöôøng laø laønh maïnh, laø toát ñeïp.
Coù moät ñieàu raèng kyû luaät nghieâm khaéc ôû hoïc ñöôøng coù taùc duïng toát ñeán treû ñang ôû tuoåi
tröôûng thaønh. ÔÛ nhaø, treû thöôøng ñöôïc cöng chieàu vaø ñöôïc pheùp laøm nhieàu ñieàu theo yù
thích. Nhöng ôû tröôøng anh ta phaûi bieát vaâng lôøi. Vaø chính ôû tröôøng, anh ta hoïc ñöôïc
nhöõng ñöùc tính truyeàn thoáng toát ñeïp vaø boå ích : ñuùng giôø, chuyeân caàn, ñuùng luùc, söï chaêm
chæ cuøng vôi söï vaâng lôøi ñuùng. Hoïc sinh nam coù theå khoâng thích ñieàu naøy. Nhöng sau ñoù
chuùng seõ caûm ôn caùc baøi hoïc khi chuùng tröôûng thaønh.
Khi moät hoïc sinh nam khoâng theå soáng cuøng vôùi caùc baïn trai maø khoâng coù nhöõng goùc ñoä
quaäy phaù. Caùc caäu trai trong ñôøi soáng ngoaøi tröôøng lôùp vaø kyù tuùc xaù luoân tuaân theo kyû
luaät. Moät hoïc sinh nam maéc phaûi nhöõng loãi laàm töï phuï, kieâu ngaïo, hay heøn nhaùt, ti tieän vaø
heïp hoøi anh ta seõ bò nhöõng ngöôøi baïn ñaù bôûi loái cö xöû thoâ baïo, loá bòch cuøng vôùi söï chæ trích.
ÔÛ hoïc ñöôøng, ñôøi soáng tình baïn ñöôïc thieát laäp. Caùc hoïc sinh daàn daàn seõ hieåu nhau hôn vaø hình
thaønh neân tình baïn nhanh choùng voán laø nieàm vui lôùn vaø laø nguoàn söùc maïnh cuûa hoïc sinh.
Caùc troø chôi ôû tröôøng cuõng phaùt trieån tính caùch nam nhi cho treû, khoâng chæ ñem laïi söï
cöôøng traùng maø coøn daïy tinh thaàn ñoàng ñoäi cuøng tinh thaàn theå thao thaät söï.
Vì theá khi nhöõng ngaøy hoïc ôû tröôøng keát thuùc, hoïc sinh seõ caûm thaáy buoàn khi hoï noái tieáp
nhöõng giôø giaûi lao vôùi moät söï hoái tieác thaät söï. Ñieàu naøy ñöôïc dieãn taû raát lyù thuù trong
nhöõng vaàn thô cuûa baøi haùt Harrow voán thöôøng ñöôïc haùt leân ñoùn chaøo caùc hoïc sinh môùi
laàn ñaàu tieân böôùc chaân ñeán tröôøng cuõ vaø noåi tieáng.
"Thôøi gian cöù maõi ñeán roài ngaøy seõ qua ñi.
Coù luùc baïn baát chôït baét gaëp kyû nieäm xöa.
Vaø söï nuoái tieác meânh mang veà laàn chia tay cuoái cuøng laïi hieän veà".
TÖØ MÔÙI :
1. reverse /r1'v3:s/ (n) : söï traùi laïi, ngöôïc laïi
2. home-sick /'h6$ms1k/ (n) : nhôù nhaø, nhôù queâ höông
3. to settle down /'setl da$n/ (v) : an ñònh, an baøi (soáng quen neáp)
4. black sheep /'bl%k ~i:p/ (n) : con cöøu ñen
5. for one thing /f6(r) w^n 8i7/ : coù moät ñieàu
6. to coddle /'k4dl/ (v) : cöng, chieàu chuoäng, nuoâng chieàu
7. priggishness /pr191~n6s/ (n) : tính töï phuï, kieâu ngaïo
8. esprit-de-corps /e,spri: d6 'k0:(r)/ (n) : tinh thaàn ñoàng ñoäi
9. sportsmanship /'sp0:tsm6n~1p/ (n) : tinh thaàn theå thao
 111. ARCTIC EXPLORATION
THAÙM HIEÅM BAÉC CÖÏC

OUTLINE
1. The attraction of the Poles1.
2. The discovery of the North Pole-Nansen2 and Peary3.
3. The discovery of the South Pole-Admundsen and Scott4.
In a short essay, it is impossible to give even a bare summary5 of the romantic story of
Arctic exploration ; all that can be done is to speak of the final successful attempts to
reach the North and South Poles.
Ever since the attempts of Davis, Hudson and Baffin, more than two hundred years ago,
to find the North-West-passage, many explorers have tried to reach the North Pole. It is
not easy to explain the fascination6 the North Pole has had upon adventurous spirits ;
but there have always been men willing to risk their lives to find it. Perhaps it is the
ambition to go where none has been, and to do what none has done before, that has led
men to seek the Poles, and the top of mount Everest7. The first explorer to reach the
North Pole was Admiral Peary of America ; but the gallant8 and ingerrious attempt of
Dr.Nansen, the Norwegian, in 1893, must first be mentioned. Nansen had devoted years
to Arctic exploration, and he performed a fanous exploit9 in 1888 by crossing Greenland
from East to West. He had noticed that there was a steady drift of the ice of the Arctic
Sea across the polar region, from the Bering Strait10 to the Atlantic11, by the coasts of
Greenland and Spitzbergen. This led him to the theory that a ship imbedded12 in the ice-
drift would gradualy be carried across, or very near, the North Pole. To test this theory,
he built a ship, the Fram, specially constructed to resist ice pressure, and in 1893 he and
his men started out in it on their expedition. The ship. as he had intended, was frozen
into the ice drift and drifted with it for fifteen months, until in January, 1895, it became
clear that she would not pass over the Pole, but at some distance from it. At that point,
therefore Nansen and one companion left the ship and made a dash for the Pole with a
team of dogs. They got nearer (lat.88.6 north) to it than any one had done before ; but
could get no farther, and had to return.
It was in 1909 that Admiral Peary, of the American navy, an experienced Arctic
explorer, finally reached the North Pole. The party of Americans and Eskimos13 started
with dog-teams from the north of Grant Land across the ice, on March 1, 1909 ; and on
April 6, Peary, his black servant and four Eskimos, all that were left of the expedition,
found the Pole-a region of ice, the frozen surface of a deep sea
The South Pole has also been conquered in our own century Unknown to each other, two
expeditions raced each other, to the Fole in 1911-12. One was led by Captain
Admundsen, a Norwegian, who had started off in 1910 ro discover the North Pole ; but
when he heard of Peary's success, he turned south to make a dash for the South Pole,
which he actually reached in December 1911. But all unknown to him, an English
expedition under Captain Scott had started with the same object in October, 1911 ; but
they had met with unexpected dangers and delays, so that it was not until January 17,
1912, a month after Admundsen had left it, that Scott and his party reached the South
Pole, only to find to their bitter disappointment that they had been forestalled14. Captain
Scott's return journey ended in a terrible tragedy ; for he and all his party were caught in
a fearful blizzard and died to a man. Their bodies and Scott's pathetic15 diary, were
found by a search party16 on November 12, 1912.
Khoâng theå ñöa ra moät baøi toùm löôïc veà caâu chuyeän thaùm hieåm Baéc cöïc laõng maïn ñôn
thuaàn trong moät baøi xaõ luaän ngaén, maø chæ coù theå ñeà caäp ñeán nhöõng noå löïc thaønh coâng
cuoái cuøng ñeå ñeán ñöôïc cöïc Baéc vaø cöïc Nam.
Caùch ñaây hôn hai traêm naêm keå töø nhöõng coá gaéng cuûa Davis, Hudson vaø Biffin haàu tìm
moät con ñöôøng ñi töø Baéc ñeán höôùng Taây, nhieàu nhaø thaùm hieåm ñaõ phaûi coá gaéng ñi ñeùn
cöïc Baéc. Ñieàu naøy raát khoù lyù giaûi veà söï aûo caûm kyø laï raèng cöïc Baéc ñaõ gaây chuù yù cho
nhöõng taâm hoàn thích phieâu löu maïo hieåm. Nhöng luùc naøo cuõng coù nhöõng ngöôøi saün saøng
hy sinh ñeå tìm kieám con ñöôøng ñi ñoù. Coù leõ, ñoù laø öôùc mô ñi ñeán nôi chöa ai ñeán vaø laøm
nhöõng ñieàu chöa ai laøm. Ñieàu ñoù ñöa ñeán vieäc tìm kieám caùc Chaâu cöïc, cuøng vôùi vieäc
chinh phuïc ñænh nuùi Everest. Nhaø thaùm hieåm ñaàu tieân ñeán cöïc Baéc laø Admird Peary,
ngöôøi Myõ. Tuy nhieân noå löïc thaät söï ñaày can ñaûm cuûa Dr.Naren, ngöôøi Na-uy naêm 1893
phaûi ñöôïc ñeà caäp tröôùc tieân. Narsen ñaõ daønh haøng naêm trôøi ñeå thaùm hieåm Baéc cöïc, vaø
oâng ñaõ thöïc hieän moät kyø quan noåi tieáng naêm 1888 baèng vieäc vöôït qua Dreenland töø höôùng
ñoâng ñeán höôùng Taây. OÂng ñaõ löu yù raèng coù moït maûng baêng troâi ôû bieån Baéc qua vuøng Baéc
cöïc, töø eo bieån Bô-rin ñeán Ñaïi Taây Döông, men theo mieàn duyeân haûi ôû Greenland vaø
Spritzbergen. Ñieàu naøy daãn oâng ñeán vôùi thuyeát raèng con taøu bò maéc keït trong maûng baêng
troâi vaø troâi theo taûng baêng ñeán gaàn Baéc cöïc. Vaø ñeå kieåm chöùng thuyeát naøy, oâng ñaõ xaây
neân con taøu Fram coù söùc chòu ñöôïc söùc maïnh cuûa nöôùc ñaù. Naêm 1893, oâng cuøng caùc thuûy
thuû khôûi haønh treân chuyeán taøu cuûa hoï. Nhö döï ñoaùn cuûa Nisen, coøn taøu Fram bò maéc giöõa
taûng baêng vaø troâi daït theo baêng roøng raõ 15 thaùng trôøi ñeán thaùng gieâng naêm 1895. Roõ
raøng con taøu khoâng vöôït qua vuøng cöïc ñöôïc, nhöng ôû moät khoaûng caùch naøo ñoù. Do ñoù,
ngay luùc aáy, Narsen cuøng 1 ngöôøi baïn ñoàng haønh rôøi taøu tieán vaøo vuøng cöïc vuøng vôùi moät
ñoäi choù. Hoï ñaõ ñeán gaàn Baéc cöïc hôn nhöõng ngöôøi tröôùc ñaây ñaõ ñeán (vó ñoä baéc 88.6)
nhöng khoâng theå tieán xa hôn nöõa, vaø hoï phaûi quay trôû laïi.
Ñoù laø naêm 1909, Admiral Peary vieân haûi quan Myõ, moät nhaø thaùm hieåm baéc cöïc daøy daïn
cuoái cuøng ñeán ñöôïc vuøng Baéc cöïc. Ñoaøn ngöôøi Myõ vaø Es-ki-moâ khôûi haønh cuøng moät ñoäi
choù ñi töø mieàn Baéc cuûa Grant Land vöôït qua baêng tuyeát ngaøy 1 thaùng 3 naêm 1909. Vaø
ngaøy 6 thaùng 4 Peray cuøng vôùi ngöôøi ñaày tôù da ñen vaø 4 ngöôøi Eskimoâ ñaõ tìm thaáy vuøng
Chaâu cöïc, moät vuøng baêng tuyeát traéng xoùa ñoâng cöùng bao laáy beà maët cuûa bieån saâu.
Cöïc Nam ñaõ ñöôïc chinh phuïc trong theá kyû cuûa chuùng ta. Hai nhaø thaùm hieåm khoâng quen
bieát nhau cuøng leân ñöôøng ñeán Chaâu cöïc naêm 1911-1912. Moät phaùi ñoaøn do thuyeàn tröôûng
Admunlsen, ngöôøi Na-uy daãn ñaàu. OÂng voán laø ngöôøi khôûi ñaàu khaùm phaù Baéc Cöïc naêm
1910. Nhöng khi oâng bieát ñeán söï thaønh coâng cuûa Peary, oâng quay sang thaùm hieåm cöïc
Nam maø oâng thaät söï ñaõ ñaït ñöôïc thaùng 12 naêm 1911. Tuy nhieân, danh tieáng khoâng heà ñeán
vôùi oâng. Moät cuoäc thaùm hieåm cuûa ngöôøi Anh döôùi söï chæ huy cuûa thuyeàn tröôûng Scott ñaõ
leân ñöôøng vôùi cuøng muïc ñích treân vaøo thaùng 10 naêm 1911. Nhöng hoï gaëp phaûi nhöõng
hieåm nguy khoâng löôøng tröôùc ñöôïc, phaûi trì hoaõn cuoäc haønh trình. Cho ñeán ngaøy 17 thaùng
gieâng naêm 1912, moät thaùng sau khi Admunsen ñaõ rôøi khoûi, Scott môùi cuøng phaùi ñoaøn ñeán
cöïc Nam. Hoï chæ tìm thaáy nhöõng thaát voïng cay ñaéng maø hoï voán bò tröôùc. Vaø chuyeán quay
veà cuûa thuyeàn tröôûng Scott ñaõ keát thuùc bò thaûm bôûi vì oâng cuøng caùc thaønh vieân trong ñoaøn
ñaõ maéc keït trong traän baõo tuyeát kinh hoaøng. Hoï ñaõ boû mình, khoâng chöøa laïi moät ngöôøi.
Thi theå hoï cuøng vôùi nhaät kyù ñau thöông cuûa Scott ñaõ ñöôïc ñoaøn ngöôøi ñi tìm thaáy vaøo
ngaøy 12 thaùng 12 naêm 1912.
TÖØ MÔÙI :
1. The Poles /56 p6$ls/ (n) : hai ñòa cöïc (Baéc vaø Nam)
2. Nansen, Fridtjof, (1861-1930) : nhaø thaùm hieåm Na Uy
3. Peary, Robert Edevin : nhaø thaùm hieåm Hoa Kyø (1956-1920)
4. Scott, Robert Falcon : nhaø thaùm hieåm mieàn Nam Cöïc, ngöôøi Myõ (1868-1912)
5. summary /'s^m6ri/ (n) : baøi toùm löôïc, toaùt yeáu
6. fascination /,f%s1'ne1~n/ (n) : söï kyø laï, aûo caûm
7. Mount Everest /ma$nt 'ev6rest/ (n) : ngoïn nuùi Everest, cao nhaát trong raëng nuùi Hy-maõ
laïp-sôn
8. gallant /'9%l6nt/ (adj) : duõng caûm, haøo hieäp, anh duõng
9. exploit /'ekspl01t/ (n) : kyø coâng - to perform an exploit : thöïc hieän moät kyø coâng
10. the Bering Strait /56 b3:ri7 stre1t/ (n) : Eo bieån Be ring
11. the Atlantic (Ocean) /6t'l%ntik/ : Ñaïi Taây Döông
12. to imbed /1mbed/ (v) : laøm cho maéc keït
13. Eskimos /'esk1m6$/ (n) : ngöôøi EÙt-ki-moâ (thoå daân ôû mieàn cöïc baéc Myõ chaâu)
14. to forestall /f0:'st0:l/ (v) : laøm tröôùc - to be forestalled : bò chaën tröôùc, bò ngöôøi ta thi-
haønh tröôùc
15. pathetic /p6'8et1k/ (adj) : bi ñaùt, ñau thöông, thöông taâm
16. search party /s3:t~ 'p@:ti/ (n) : ñoaøn ngöôøi ñi tìm kieám
 112. THE POSTAL SYSTEM
HEÄ THOÁNG BÖU CHÍNH

OUTLINE
1. An ancient invention : Rome.
2. Rise of postal system in England.
3. The Post-Poffice generally a government monopoly1.
4. Other departments of the post-office.
5. A marvellous organisation.
The postal system is not a modern invention. Something of the sort existed2 in ancient
Persia ; and the Roman Emperors established a regular organisation of swift chariots3,
provided with relays4 of fresh horses at regular posting stations along their splendid
roads, to carry their letters and despatches to their most distant provinces. But all this,
like much else of that splendid Roman civilization, disappeared with the break up5 of
the Roman Empire ; and it was not until the 17th or the 18th century that anything like
regular postal systems were established in the leading countries of Europe.
The modern postal system of England really dates from the introduction of the penny
post at the suggestion of Sir Rowland Hill in 1840, who also invented the convenient
adhesivce6 postage stamps. A century or more before that time, there had been a
governmentt postal service, but is was very expensive and not very well developed.
Before the introduction of railways, the letters used to be carride by Royal Mail
Coaches, which plied7 regularly between the principal towns. The introduction of
railways and steamships enormously extended the postal system, and made the delivery
of letters to the most distant places rapid and systematic.
In the 17th century in England, the carrying of letters was in the hands of private
competing8 companies ; but the Government abolished these early in the 18th century,
and took over the whole business itself as one of its own departments. And in all
civilized countries it has been found by experience that the post-office works best for
the public as a government monopoly.
The main business of the postal department in all countries is, of course, the carriage of the
letters and parcels9. But it has taken over other responsibilities as well, and manages the
telegraph system and savings banks, and he remittance of money by money orders10.
We are so used to receiving letters regularly, and sending them safely by the post for the
small sum of one anna (and before the war in India for even half an anna), that we cannot
realise what difficulty and expense our forefathers had to put up with to communicate with
their friends or with business firms. We grumble a lot if a letter now and then goes astray,
or is late ; but when we think of the millions of letters that are being carried all over India
every day and which are delivered safely and promptly, we ought to be thankful for the
splendid organisation that makes this possible. We fix the anna stamp on the envelope,
drop it in the then nearest post box, and think no more about it. And yet it takes the labour
of many men to collect it, sort11 it, stamp it, seal it up in the right bag, despatch it by train,
collect it, sort it, stamp it at the other end, and finally deliver it into the hands of the person
to whom it is addressed12, it may be hundreds of miles away.
Heä thoáng böu chính voán khoâng phaûi laø phaùt minh hieän ñaïi. Moät ñieàu gì ñoù vaãn coøn toàn
ñoïng trong Ba Tö cuõ. Vaø ñeá quoác La Maõ ñaõ thieát laäp toå chöùc xe ngöïa 4 baùnh ñi laïi thöôøng
xuyeân nhanh choùng mieãn laø chuùng thay theá nhöõng con ngöïa khoûe khoaén chaïy tieáp noái
giöõa caùc traïm böu chính doïc theo caùc con ñöôøng traùng leä, vaän chuyeån thö töø ñeán caùc tænh
xa xoâi. Nhöng cuoái cuøng heä thoáng naøy khoâng ñöôïc duøng cuøng vôùi söï suïp ñoå cuûa ñeá quoác
La maõ, gioáng vôùi neàn vaên minh La Maõ huy hoaøng. Maõi ñeán theá kyû 17, 18 ôû caùc nöôùc tieán
boä vaên minh caùi gioáng vôùi heä thoáng böu chính môùi ñöôïc thieát laäp.
Heä thoáng böu chính hieän ñaïi cuûa Anh thaät söï ghi daáu böu ñieän treân ñoàng xu, ñöôïc Sir
Rowland Hill ñöa ra aùp duïng naêm 1840, cuõng laø ngöôøi taïo ra caùc con tem coù keo saün tieän
lôïi : moät theá kyû hay hôn tröôùc ñoù ñaõ coù dòch vuï böu chính cuûa chính phuû nhöng coøn raát
ñaét vaø khoâng phoå bieán roäng raõi. Tröôùc khi ñöôøng ray xe löûa ra ñôøi, thö töø thöôøng ñöôïc
göûi qua Royal Mail Loaches thöôøng xuyeân qua laïi giöõa caùc phoá. Söï ra ñôøi cuûa ñöôøng ray
vaø maùy chaïy baèng hôi nöôùc ñaõ môû roäng heä thoáng böu chính vaø giuùp cho vieäc phaân phaùt
thö töø ñeán nhöõng vuøng xa xoâi nhaát ñöôïc nhanh choùng vaø thuaän tieän.
Vaøo theá kyû 17 ôû Anh, vieäc chuyeån taûi thö töø naèm trong tay caùc coâng ty tö nhaân caïnh tranh.
Tuy nhieân chính phuû Anh ñaõ baõi boû ñieàu naøy ñaàu theá kyû 18 ñoàng thôøi tieáp quaûn toaøn boä coâng
vieäc cuûa noù nhö moät boä phaän rieâng. ÔÛ caùc nöôùc vaên minh, baèng kinh nghieäm chính phuû caùc
nöôùc ñoù ñaõ duøng dòch vuï böu chính laøm vieäc toát cuøng vôùi caùc coâng vieäc böu chính.
Coâng vieäc chính cuûa boä phaän böu chính treân khaép ñaát nöôùc, taát nhieân laø chuyeån taûi thö töø
vaø böu phaåm. Tuy nhieân vieäc naøy ñaõ thöïc hieän ñuùng vôùi traùch nhieäm vaø quaûn lí heä thoáng
ñieän tín cuøng vôùi vieäc söûa xe baûo trì. Vì vaäy maø chuùng ta cuõng nhaän ñöôïc moät soá nhaãn
naïi, vieäc quaûn lí ngaân haøng tieát kieäm vaø ngaân phieáu.
Chuùng ta nhaän thö töø thöôøng xuyeân, vaø nhôø coù böu chính, chæ caàn moät ñoàng ana, chuùng ta
seõ gôûi thö ñöôïc an toaøn baûo ñaûm (vaø tröôùc chieán tranh ôû AÁn Ñoä chæ coù 1/2 an-na). Chuùng
ta coøn chöa bieát noãi khoù khaên cuøng vôùi chi tieâu cuûa oâng cha ta ñaõ ñoå bao coâng söùc haàu
giao löu vôùi baïn beø, vôùi xí nghieäp. Chuùng ta seõ than phieàn neáu thö töø chaäm treã. Tuy nhieân
khi chuùng ta nghó ñeán haøng trieäu laù thö ñöôïc chuyeån taûi khaép treân ñaát }n haèng ngaøy, ñoàng
thôøi ñöôïc phaân phaùt an toaøn, chính xaùc. Chuùng ta phaûi caûm ôn toå chöùc ñaõ taïo ñieàu kieän
thuaän lôïi cho ñieàu naøy. Chuùng ta gaén con tem leân bì thö vaø boû vaøo thuøng thö gaàn nhaát vaø
khoâng nghó veà ñieàu ñoù nöõa. Tuy nhieân noù toán nhieàu coâng söùc cuûa nhieàu ngöôøi haàu thu
thaäp, nhaän ra töøng loaïi daùn tem, ñoùng daáu, göûi ñi baèng taøu löûa, thu laët vaø phaân loaïi. Maët
khaùc daùn tem vaø cuoái cuøng phaân phaùt tay ngöôøi nhaän qua ñòa chæ ghi treân phong thö. Coù
leõ maát haøng traêm daëm.
TÖØ MÔÙI :
1. monopoly /m6'n4p6li/ (n) : ñoäc quyeàn, quyeàn ñoäc chieám
2. to exist /19'z1st/ (v) : toàn taïi ; sinh toàn - existence (n)
3. chariet /'t~%ri6t/ (n) : xe ngöïa nheï (4 baùnh xe)
4. relay /'ri:le1/ (n) : tieáp söùc ; thay ngöïa hay choù (ñeå chaïy tieáp)
5. break up /bre1k ^p/ (v) : söï ñoå vôõ, ñoå xuïp
6. adhesive /6d'hi:s1v/ (adj) : dính, coù chaát keo
7. to ply /pla1/ (v) : chaïy ñi chaïy laïi, lai vaõng
8. competing /k6mpiLti7/ (a) : coù tính caùch caïnh tranh
9. parcel /'p@:rsl/ (n) : goùi haøng
10. money order /'rn^ni '0:d6(r)/ (n) : ngaân phieáu
11. to sort /s0:t/ (v) : nhaët ra töøng loaïi
12. to address /6'dres/ (v) : ghi ñòa chæ ñeå gôûi tôùi
 113. OUR ANIMAL FRIENDS
LOAØI VAÄT THAÂN HÖÕU CUÛA CHUÙNG TA

OUTLINE
1. The domestication1 of animals very ancient. Many are the good servants of men.
2. The chief animal friends of man :
(a) The dog.
(b) The horse.
(c) The cat.
(d) Parrots and others.
(e) The donkey.
In very ancient times, before the beginning of history, men learnt to tame wild animals,
and reared2 and kept herds of cattle and flocks of sheep for food, and trained dogs for
hunting, horses for riding, and camels for carrying loads. Some animals they
domesticated simply for food, like oxen ; and some for useful services, such as drawing
ploughs and carts and carrying burdens, like bullocks3, donkeys, camels and horses. But
these animals were at first simply men's servants or slaves ; and it would be rather an
insult to poor sheep and oxen, fattened to be killed for food, to call them the "friends" of
man. Some of the more intelligent of these animals, however, have become more than
slaves or servants, and must be reckoned4 as man's humble, and generally very loyal,
friends.
Pre-eminent5 among these, is the dog. Dogs of various breeds6 are, of course, kept
mainly for their utility, such as hunting, guarding property, shepherding sheep, and even,
like the Esquimaux dogs, for drawing sledges7. But many dogs are kept simply as
companions. And often a real frindship grows up between a dog and his master, and they
feel real affection for each other. Many men have felt the death of favourite dog as a
very sad bereavement8, and dogs have been known to pine9 away and die with grief on
the death of their masters. There is in Edinburgh a bronze statue of a Skye terrier10 put
up outside a cemetery11 where the faithful dog lay on his master's grave, refusing all
food, until it died of a broken heart.
Next, perhaps, to the dog amongst man's animal friends, comes that noble animal the
horse. A horse is a very loyal and affectionate12 animal, and a horse lover does not look
on his steed13 so much as his slave, as his faithful friend. An understanding grows up
between a kind master and a good horse, which is very pleasant to see. Alexander the
Great wept when his old horse, Bucephalus, which had carried him through all his
campaigns, died in India. As a mark of his affection he put up a splendid tomb over its
body.
Even from the days of ancient Egypt, cats have been kept as pets ; but a cat, for all its
charming ways, is a selfish animal compared with a dog, and one suspects that its
affection for its master or mistress is mainly cup-board-love14.
The humble and much enduring donkey is capable of affection, if it is treated with
kindness ; and the famous scene in " Don Quixote " where his squire15, Sancho Panza,
embraced his long lost ass and wept tears of joy on its neck, shows that a man can make
a friend of even a donkey.
Among birds, parrots often become very friendly with their owners. The poet Cowper is
famous for his tame hares ; and other people have made strange pets of even such
unlikely creatures as snakes and toads.
Vaøo thôøi xa xöa, tröôùc thôøi tieàn söû, con ngöôøi ñaõ bieát thuaàn hoùa thuù hoang, cuøng vôùi nuoâi
döôõng nhöõng ñaøn gia suùc, ñaøn cöøu ñeå laáy thöïc phaåm, vaø reøn luyeän choù ñeå saên baén, ngöïa
ñeå cöôõi, cuøng laïc ñaø ñeå thoà haøng. Coù nhöõng suùc vaät ñöôïc nuoâi trong nhaø chæ ñeå laáy thöïc
phaåm nhö boø, coù nhöõng con duøng vaøo vieäc boå ích nhö keùo caøy, keùo xe ngöïa, vaø taûi haøng
naëng nhö boø ñöïc, löøa, laïc ñaø vaø ngöïa. Tuy nhieân nhöõng con thuù naøy tröôùc heát laø noâ leä,
ñaày tôù cuûa con ngöôøi. Nhöõng con vaät ñaùng thöông cöøu boø ñöôïc voã beùo ñeå laáy thöïc phaåm
coù theå goïi laø baïn cuûa con ngöôøi. Coù nhöõng loaøi vaät thoâng minh hôn treân caû ñaày tôù, vaø noâ
leä cuûa con ngöôøi. Nhìn chuùng chuùng raát trung thaønh vôùi con ngöôøi, laø ngöôøi baïn cuûa con
ngöôøi.
Noåi baät leân trong caùc loaøi laø choù. Taát nhieân, choù coù nhieàu gioáng vaø coù nhieàu coâng duïng
nhö saên baén, giöõ cuûa, chaên cöøu vaø ngay caû vieäc keùo xe tuyeát gioáng nhöõng con choù ôû Es-ki-
moâ. Tuy vaäy nhieàu loaïi choù ñöôïc nuoâi nhö nhöõng ngöôøi baïn. Vaø moät tình baïn thaät söï
thöôøng lôùn leân giöõa choù vaø chuû, hoï caûm thaáy coù tình caûm thaät söï vôùi nhau. Nhieàu ngöôøi
caûm thaáy caùi cheát cuûa con choù yeâu thöông laø moät noãi buoàn, laø söï maát maùt moät ngöôøi thaân.
Ñoàng thôøi choù cuõng heùo hon daàn roài cheát vì ñau khoå tröôùc caùi cheát cuûa chuû. ÔÛ
Edinburgh, coù böùc töôïng ñoàng cuûa loaøi choù Skye beân ngoaøi nghóa trang, nôi con choù
trung thaønh quì beân moä chuû, töø choái thöïc phaåm cho ñeán khi noù cheát vì ñau thöông.
Coù leõ, tieáp theo sau choù laø ngöïa, moät loaøi vaät cao quí trong soá nhöõng con vaät laøm baïn cuûa
con ngöôøi. Ngöïa laø con vaät coù tình caûm vaø trung thaønh. Vaø ngöôøi yeâu ngöïa khoâng chuù
troïng ñeán tuaán maõ nhö noâ leä cuûa anh ta maø nhö ngöôøi baïn trung thaønh. Laâu daàn, moät söï
caûm thoâng daáy leân giöõa ngöôøi chuû toát buïng vaø chuù ngöïa toát maø luùc nhìn thaáy raát thuù vò.
Alexander ñaïi ñeá ñaõ baät khoùc khi con ngöïa giaø Bucephalus cuûa oâng ñaõ töøng cuøng oâng
xoâng pha qua caùc traän chieán ñaáu ñaõ boû mình ôû }n. Nhö ñeå toû tình caûm cuûa mình ñoái vôùi
chuù ngöïa trung thaønh oâng ñaõ xaây cho chuù moät ngoâi moä khang trang.
Ngay caû thôøi ñaïi Ai Caäp coå, meøo ñöôïc xem nhö nhöõng con vaät quí ñaùng yeâu. Nhöng meøo
laø moät con vaät ích kyû so vôùi loaøi choù. Vaø ngöôøi ta cho raèng tình caûm cuûa noù daønh cho oâng
chuû hay baø chuû noù laø tình caûm vuï lôïi laø chính.
Söï nhaãn naïi cuøng söùc chòu ñöïng cuûa con la laø daáu hieäu ñaùng yeâu. Neáu nhö la ñöôïc cö xöû
töû teá. Vaø caûnh töôïng noåi tieáng trong vôû kòch "Ñoâng Ki-xoát", Sancho Panza, moät chuû traïi
giaøu coù ñaõ oâm choaøng chuù la ñi laïc laâu ngaøy sung söôùng ñeán baät khoùc. Ñieàu ñoù chöùng toû
con ngöôøi coù theå laøm baïn vôùi moät con la.
Trong soá caùc loaøi chim, veït thöôøng laø con vaät keát baïn vôùi con ngöôøi. Thi só Cowper noåi
tieáng nhôø taøi thuaàn hoùa nhoû. Ñoàng thôøi coù nhöõng ngöôøi baïn vôùi nhöõng con vaät quí laï,
ngay caû nhöõng sinh vaät laï nhö raén, coùc.
TÖØ MÔÙI :
1. domestication /d6'mesti'ke1t~n/ (n) : vieäc trong nhaø hay traïi
2. to rear /r16(r)/ (v) : nuoâi - to rear children, to rear poultry
3. bullock /'b$l6k/ (n) : boø, boø ñöïc
4. to reckon /'rek6n/ (v): coi nhö laø
5. preeminent /pr1em1n6nt/ (adj) : xuaát saéc, öu vieät
6. breed /bri:d/ (n) : gioáng, loaïi - to breed : nuoâi
7. sledge /sled2/ (n) : xe tuyeát, xe löôùt tuyeát
8. bereavement /b1'r1v6m6nt/ (n) : söï maát (ngöôøi thaân thích, vaät quyù troïng...)
9. to pine /pa1n/ (v) : heùo moøn daàn (vì ñau buoàn, hay beänh hoaïn)
10. terrier /'teri6(r)/ (n) : moät gioáng choù
11. cemetery /'sem6tri/ (n) : nghóa ñòa, nghóa trang
12. affectionate /6'fek~6n6t/ (adj) : thaân yeâu, yeâu meán
13. steeb /sti:d/ (n) : con ngöïa, tuaán maõ, chieán maõ
14. cupboard love /'k^b6d l^v/ (n) : tình yeâu vuï lôïi (vì ñöôïc cho aên ngon ñöôïc nuoâng chieàu)
15. squire /'skwa16(r)/ (n) : chuû traïi giaøu coù ñaïi ñòa chuû
 114. BACK TO THE LAND
TRÔÛ LAÏI ÑAÁT ÑAI

OUTLINE
1. How Englishmen lost their land.
2. How England changed from an agricultural to an industrial country.
3. The dangers of this change.
4. The movement "Back to the Land".
"Back to the Land !" was the motto of a movement1 in England some years ago. To
understand it, it is necessary to look at a little bit of English history.
In the Middle Ages there was no such person in England as "a landless man". England
was an aricultural country, and from the great lords with their large estates to the
poorest farmer with his few acres, every one was connected with the land and owned
more or less2 of it. Moreover there were large areas or "common land"3, which
belonged to the people as a whole, and where the poor could pasture their cattle. To-day
this is all changed. Now half the land of England, which has a population of 40 million
people, is owned by only 2000 persons ; and the great majority4 of Englishmen own no
part of the land of England.
It is impossible here to trace5 the steps by which this came about. Suffice it to say6, that
between the end of the 14th century and the end of the 18th century (400 years) the big
landlords gradually enclosed most of the common land and made it their own private
property7, and acquired most of the small farmer' land as well ; so that the cultivators
were no longer land-owners, but only tenant-farmers8 and agricultural labourers.
Hence the early rhyme :-
"We put in prison man and woman
Who steals the goose from off the common,
But let the bigger villain loose
Who steals the common from the goose".
Then came what is called the Industrial Revolution, that is the change of England from
being an agricultural to being an industrial country. Owing to the invention of the steam-
engine, and many new forms of steamdriven machinery, the capital and labour of
England became more and more devoted to manufacture. Workmen were employed in
great factories, and people gathered together into great manufacturing towns, and more
and more deserted the villages and agriculture. Now the greter part of the population
live in big busy towns and are engaged in manufacture and trade. England became the
work-shop of the world. Her agriculture declined9 ; and the population became so large,
that England could not grow enough food to feed her millions, and had to import most of
her food from abroad in exchange for10 her manufactures.
How many earnest reformers felt this was al wrong. English agriculture was declining ;
the towns were overcrowded ; many poor people could get no work, and were starving
in the midst of wealth and plenty ; the land belonged to a few big landlords, and a lot of
it had gone out of cultivation ; and, because most of the people had no land to support
them ,they were at the mercy of the big enployers for work and wages. So they started
the cry "Back to the Land" and many schemes were proposed, including Jesse Colling's
famous plan to give every man "three acres and a cow", to get the unemeployed out of
the cities and give them land of their own to cultivate. Unhappily, little came of it all.
In all this there is a warning for India. The development of India's industries in great
towns may not be an unmixed blessing, for it may be attended with danger if it takes too
many people away from the land.
"Trôû laïi vôùi ñaát ñai" laø khaåu hieäu cuûa phong traøo ôû Anh caùch ñaây vaøi naêmu. Ñeå hieåu ñieàu
naøy, caàn phaûi nhìn laïi lòch söû cuûa nöôùc Anh.
Vaøo thôøi Trung Coå, ôû Anh chöa coù haïng "ngöôøi khoâng coù ñaát ñai". Nöôùc anh laø moät nöôùc
noâng nghieäp. Töø nhöõng ñòa chuû giaøu suï coù taøi saûn keách suø ñeán ngöôøi noâng daân ngheøo naøn
nhaát coù vaøi hecta ñaát, taát caû ít nhieàu ñeàu gaén boù vôùi ñaát ñai vaø sôû höõu ñaát ñai nhieàu hoaëc
ít. Hôn nöõa, coøn coù nhöõng mieàn roäng lôùn laø "ñaát chung" phuï thuoäc vaøo moïi ngöôøi, vaø ñoù
laø nôi ngöôøi ngheøo môùi troàng nuoâi gia suùc. Ngaøy nay, taát caû ñeàu ñaõ thay ñoåi. Hieän nay,
moät nöûa ñaát ñai cuûa Anh vôùi daân soá 40 trieäu ngöôøi, ñaõ bò laøm chuû bôûi 2000 ngöôøi vaø phaàn
ñoâng ngöôøi Anh khoâng sôû höõu ñaát ñai ôû Anh.
Khoâng theå theo doõi töøng böôùc ñeå xem ñieàu naøo xaûy ra. Khoâng caàn phaûi noùi nhieàu, khoaûng
giöõa cuoái theá kyû 14 vaø cuoái theá kyû 18 (400 naêm) caùc ñòa chuû to lôùn daàn daàn tieáp quaûn haàu
heát ñaát ñai chung vaø bieán noù thaønh taøi saûn rieâng, ñoàng thôøi tòch thu haàu heát ñai chung vaø
bieán noù thaønh taøi saûn rieâng, ñoàng thôøi tòch thu haàu nhö toaøn boä ñaát ñai cuûa ngöôøi noâng
daân ngheøo. Vì vaäy nhöõng ngöôøi canh taùc ñaát ñai khoâng coøn laø ngöôøi sôû höõu ruoäng ñaát
nöõa, ngoaïi tröø taù ñieàn vaø ngöôøi lao ñoäng treân ruoäng ñoàng. Do ñoù môùi coù nhöõng vaàn thô :
"Chuùng ta bôû tuø ñaøn oâng cuøng ñaøn baø.
Nhöõng ngöôøi aên caép ngoãng voán laø cuûa coâng.
Nhöng laïi ñeå soång maát moät tay ñeåu caùng saønh ñôøi.
Laø ngöôøi aên troäm cuûa coâng töø chính ñaøn ngoãng".
Sau ñoù cuoäc caùch maïng coâng nghieäp noå ra, ñaõ laøm thay ñoåi göông maët cuûa nöôùc Anh töø
moät nöôùc noâng nghieäp chuyeån sang moät nöôùc coù neàn coâng nghieäp. Nhôø vaøo phaùt minh cuûa
ñaàu maùy hôi nöôùc vaø ñoäng cuûa Anh caøng ngaøy caøng ñöôïc giaønh cho vieäc saûn xuaát. Coâng
nhaân ñöôïc thuùc laøm ôû caùc xí nghieäp lôùn, vaø con ngöôøi tuï taäp laïi thaønh caùc thò traán saûn
xuaát lôùn, vaø caøng coù nhieàu laøng boû troáng cuøng vôùi ngaønh noâng nghieäp boû hoang. Ngaøy
nay phaàn lôùn daân soá soáng ôû caùc phoá xaù roän ròp lôùn lao vaø roäp ròp vôùi saûn xuaát vaø thöông
maïi. Nöôùc Anh trôû thaønh phaân xöôûng cuûa theá giôùi. Neàn noâng nghieäp cuûa Anh sa suùt haún.
Vaø daân soá ngaøy caøng taêng ñeán ñoä nöôùc Anh khoâng theå naøo troàng ñuû thöïc phaåm ñeå nuoâi
soáng haøng treïieu ngööøoi daân Anh. Haàu heát löôïng thöïc nhaäp töø nöôùc ngoaøi nhôø trao ñoåi
saûn phaåm laøm ra ôû caùc xí nghieäp, nhaø maùy.
Coù ñöôïc maáy nhaø caûi caùch thaät söï thaáy ñieàu naøy sai quaáy. Neàn noâng nghieäp Anh ñang sa
suùt ; thaønh phoá quaù ñoâng daân, ngöôøi ngheøo khoâng coù vieäc laøm, cuøng ñoùi khaùt tieàn taøi vaø
giaøu coù, ñaát ñai laïi leä thuoäc haàu heát caùc ñòa chuû giaøu coù ; vaø nhieàu thöù khaùc ñaõ thaát thoaùt
khoûi coâng vieäc canh taùc. Vaø bôûi haàu nhö moïi ngöôøi khoâng coù ñaát ñai ñeå canh taùc. Hoï chæ
coøn troâng caäy vaøo caùc oâng chuû ñeå tìm vieäc laøm vaø tieàn coâng. Do vaäy ngöôøi ta baét ñaàu baùo
ñoâng "Trôû laïi ñaát ñai" vaø nhieàu keá hoaïch ñöôïc ñöa ra keå caû keá hoaïch noåi tieáng cuûa Jesse
Colling ñeán vôùi moïi ngöôøi "Ba hecta ñaát cuøng moät con boø" haàu loâi cuoán nhöõng ngöôøi thaát
nghieäp rôøi thaønh phoá trôû laïi vôùi ñaát ñai cuûa hoï tröôùc kia. Nhöng raát tieác ! Haàu nhö khoâng
ai muoán quay trôû veà.
Toùm laïi, coù söï caûnh caùo ôû nöôùc AÁn Ñoä. Vieäc phaùt trieån neàn coâng nghieäp AÁn ôû caùc thaønh
phoá lôùn coù theå khoâng phaûi laø dieãm phuùc ñôn thuaàn ; maø ñoái vôùi noù ñieàu ñoù coù theå laø xu
höôùng ñi ñeán nguy cô neáu coù quaù nhieàu ngöôøi rôøi boû ñaát ñai.
TÖØ MÔÙI :
1. movement /'mu:vm6nt/ (n) : phong traøo cuoäc vaän ñoäng
2. more less /m0:r/ /les/ : khoâng nhieàu thì ít ; aùng chöøng
3. common land /'k4m6n l%nd/ (n) : coâng thoå, ñaát coâng
4. majority /m6'24r6ti/ (n) : ña soá - the great majority : ñaïi ña soá
5. to trace /tre1s/ (v) : laàn laïi
6. suffice it to say = (let it suffice to say) /s6'fa1s 1t t6 se1/ : khoâng caàn noùi nhieàu, noùi baáy
nhieâu laø ñuû
7. private property /pra1v6t 'pr4p6ti/ (n) : tö saûn
8. tenant-farmer /'ten6nt 'f@:m6(r)/ (n) : ngöôøi taù ñieàn
9. to decline /d1'kla1n/ (v) : sa suùt -(n.) söï sa suùt, suy ñoài
10. in exchange for /1n 1ks't~endz f6(r)/ : ñeå ñaùnh ñoåi
 115. HOSPITALS
BEÄNH VIEÄN

OUTLINE
1. Modern hospitals the product of 19th century philanthropy and medical science.
2. English hospitals supported by voluntary subscriptions1 ; their equipment2
3. Improvements : e.g anti-septic3 surgery.
4. Hospitals in India.
5. Training ground of medical students.
It is said that the earliest hospitals known to history were those provided by Buddnist priests in
India. In Europe, in the Middle Ages, the Christian monasteries made it part of their duty to
tend4 the sick. And in later times there were "lazar5 houses" or places where lepers6 were
cared for, and several hospitals maintained by money left by pious7 founders in all European
countries. But in those days, the art of medicine was very primitive ; and it was not until the
19th century that really great and efficient public hospitals arose. The modern well-equipped8
hospital is the child of the philanthropy and the medical science of the 19th century.
In England, the great hospitals (and there are none riner in all the world) are maintained
entirely by public subscriptions. It is the pride of the English nation that it does not leave
the medical care of its poor to government departments, but provides and maintains the
public hospitals out of its own private purse. They are meant, of course, for the poor,
who cannot afford doctor's fees, and certainly can never pay for surgical operations9. In
the big hospitals, the poor are treated free, and get the best medical and surgical skill,
and the care of trained nurses, for nothing. The hospitals are staffed10 with the best
doctors, and are equipped with all the most up-to-date medical and surgical
appliances11. When we realise these two facts, that the English hospitals are supported
by voluntary subscriptions and managed by committees of voluntary workers, and are
staffed by eminent doctors and trained nurse, and equipped with all the most up-to-date
appliances of medical science, we can see that the statement that they are the product of
modern philanthropy and modern science, is justified12.
Vast improvements in the treatment of patients have been made in quite modern times.
One of the greatest is the system of anti-septic surgery introduced by Dr. Lister, which
had made even serious operations quite safe ; whereas before his time even simple
operations were always attended with danger, and often proved fatal13. In the hospitals,
even the poorest have the benefits of these most modern methods of treatment.
In India, most of the hospitals are founded and supported by the Government, managed
by government officials, and staffed by government doctors. But the Christian
missionaries must be given the credit14 of providing many excellently equipped and
well-managed free hospitals.
The hospitals, too, form an excellent training ground for young doctors and medical
students. There they can watch operations and medical cases, and have diseases and
their cures explained to them from living examples by their professors. In England
"walking the hospitals" as it is called, is an essential part of the training of a doctor.
Ngöôøi ta cho raèng beänh vieäc xaây döïng tröôùc tieân do caùc thaày tu ñaïo Phaät ôû AÁn. ÔÛ AÂu
Chaâu, thôøi trung coå, caùc tu vieän Cô Ñoác giaùo coù boån phaän chaêm soùc ngöôøi oám. Sau ñoù coù
nhöõng "beänh vieän cuøi" daønh cho ngöôøi maéc beänh cuøi. Ñoàng thôøi coù moät soá beänh vieän ñöôïc
duy trì nhôø soá tieàn ñeå laïi cuûa caùc nhaø saùng laäp coù töø taâm ôû haàu heát caùc nöôùc AÂu Chaâu.
Nhöng thôøi ñoù, ngaønh y khoa coøn raát thoâ sô. Vaø maõi ñeán theá kyû 19, beänh vieän giaønh cho
daân chuùng coù naêng löïc vaø qui moâ thaät söï ñaõ moïc leân. Beänh vieän ñöôïc trang bò ñaày ñuû vaø
hieän ñaïi daønh cho treû em vì loøng töø taâm vaø khoa y khoa cuûa theá kyû 19.
ÔÛ Anh, caùc beänh vieän lôùn ñöôïc duy trì toaøn boä do tieàn quyeân goùp cuûa ñoàng baøo. Ñoù laø
nieàm töï haøo cuûa daân toäc Anh raèng caùc beänh vieän ñaõ chaêm soùc ngöôøi ngheøo thay cho nhaø
nöôùc, maø con cung caáp vaø duy trì ñöôïc caùc beänh vieän coâng ngoaøi tuùi tieàn cuûa beänh vieän.
Taát nhieân, ñoái vôùi ngöôøi ngheøo, beänh vieän khoâng coù khaû naêng traû tieàn phí cho baùc só, chaéc
chaén khoâng bao giôø traû noåi caùc ca giaûi phaåu ngoaïi khoa. ÔÛ caùc beänh vieän lôùn, ngöôøi
ngheøo ñöôïc mieãn phí vaø ñöôïc chöõa trò vôùi phöông phaùp giaûi phaãu cuøng thuoác men toát
nhaát, cuøng vôùi vieäc ñaøo taïo yù taù khoâng toán keùm. Caùc beänh vieän ñöôïc boå sung theâm baùc só
gioûi nhaát ñoàng thôøi ñöôïc trang bò vôùi taát caû duïng cuï phaãu thuaät vaø y khoa hieän ñaïi nhaát.
Khi chuùng ta nhaän thaáy hai döõ kieän raèng beänh vieän Anh ñöôïc baûo trôï bôûi tieàn quyeân goùp
töï nguyeän vaø ñöôïc quaûn lyù bôûi caùc uûy ban cuûa nhöõng ngöôøi coâng nhaân tình nguyeän, ñoàng
thôøi bao goàm caùc baùc só noåi tieáng veà y taù ñöôïc ñaøo taïo, ñöôïc trang bò vôùi nhöõng duïng cuï y
khoa hieän ñaïi nhaát. Chuùng ta môùi thaáy raèng ñoù laø saûn phaåm cuûa loøng baùc aùi hieän ñaïi vaø
cuûa khoa hoïc hieän ñaïi, raèng söï kieän ñoù laø chính ñaùng laø hieån nhieân.
Nhöõng phaùt minh nhaèm hoaøn chænh phöông phaùp chöõa beänh cho beänh nhaân ñaõ ñöôïc taïo
ra trong thôøi ñaïi hieän ñaïi. Moät trong nhöõng phat minh hieän ñaïi nhaát laø heä thoáng giaûi
phaãu nhôø thuoác men ñöôïc baùc só Lister aùp duïng. Nhôø ñoù caùc ca phaãu thuaät nghieâm troïng
ñöôïc tieán haønh an toaøn. Trong khi tröôùc ñaây, trong thôøi ñaïi cuûa oâng ngay caû moät ca moå
ñôn giaûn cuõng raát nguy hieåm, thöôøng gaây cheát ngöôøi. ÔÛ beänh vieän, ngay caû ngöôøi ngheøo
nhaát cuõng coù quyeàn ñöôïc höôûng caùc phöông phaùp trò beänh bieän ñaïi toái öu.
ÔÛ AÁn, haàu heát caùc beänh vieän ñöôïc nhaø nöôùc xaây döïng vaø taøi trôï ñoàng thôøi ñöôïc nhaø nöôùc troâng
coi, vaø ñöôïc nhaø nöôùc cung caáp baùc só, nhaân vieân. Tuy nhieân caùc nhaø truyeàn giaùo Cô Ñoác phaûi
ñöôïc ghi coâng bôûi söï chu caáp nhieàu thieát bò quan troïng cuøng vôùi vieäc quaûn lí toát, mieãn phí.
Cuõng vaäy, beänh vieän ñaõ laäp neân moät tröôøng ñaøo taïo xuaát saéc caùc baùc só treû vaø caùc sinh vieân y
khoa. Taïi ñaây, hoï coù cô hoäi quan saùt caùc ca phaãu thuaät cuøng caùc tröôøng hôïp y khoa, vaø caùc
caên beänh vaø caùch chöõa trò ñöôïc caùc giaùo sö höôùng daãn giaûi thích baèng caùc ví duï thöïc teá. ÔÛ
Anh, "vieäc ñi boä ñeán beänh vieän" laø moät ñieàu caàn thieát trong vieäc reøn luyeän moät baùc só.
TÖØ MÔÙI :
1. voluntary subscription /'v4l6ntri s6b'skr1p~n/ (n) : söï ñoùng goùp töï nguyeän
2. equipment /1'kwipm6nt/ (n) : söï thieát bò trang trí
3. antiseptic /,%nti'sept1k/ (adj) : phoøng ngöøa nhieãm truøng
4. to tend /tend/ (v) : saên soùc, troâng nom
5. lazar /'le1zard/ (n) : ngöôøi maéc beänh phong cuøi
6. leper /'lep6(r)/ (n) : ngöôøi maéc beänh cuøi (huûi)
7. pious /'pa16s/ (adj) : ñaïo ñöùc, coù töø taâm
8. well-equipped /wel 1'kwipt/ (adj) : ñöôïc trang bò ñaày ñuû
9. surgical operation /'s3:dj1kl ,4p6're1~n/ (n) : vieäc giaûi phaãu
10. to staff /st@:f/ (v) : boå sung nhaân vieân
11. appliance /6'pla16ns/ (n): duïng cuï
12. to justify /'d2^st1fa1t/ (v) : chöùng minh laø chính ñaùng
13. fatal /'fe1tl/ (adj) : chí töû
14. credit /'kredit/ (n) : coâng lao, coâng tích
 116. LUXURY
SÖÏ XA SÆ

OUTLINE
1. Luxury a vague term.
2. Many things are necessary to a full life that are not strictly necessary for mere existence.
3. What is luxury to one man, is necessary to another.
4. Luxury, in the bad sense, ruins individuals and nations.
It is not easy to define luxury. It is a word whose meaning shifts and changes like the
shape of a mountain in a driving mist. To the political economist1, luxuries are all things
which are not necessary to life and efficiency, and therefore they include many things,
not only innocent, but very desirable. But to a Puritan2 preacher, luxury was of the
devil, and a temptation to mortal sin3. Moreover, luxury is not an absolute idea ; we
cannot say of any particular thing that it is in itself a luxury. For what is a luxury to one
class of people, or in one country, or in one period, may be a necessary to another class,
in another country, or another period. As the standards of living4 rise, things that were
luxuries to the grandfathers become necessaries to their grandsons.
As the economists classify things as necessaries5 and luxeries6, perhaps it will help up
to a definition of the latter word, if we consider necessaries for a minute. Necessaries
for life and efficiency are a sufficient quantity of wholesome food, warm clothing, fuel
and shelter. If a man has these, he can not only maintain life, but keep physically fit. But
can any man, except the poorest, be content with only such bare necessaries ? The
Bible says "Man doth not live by bread alone" Man is not a mere animal ; he has a mind
and a soul to feed as well as a body. And for real living as distinguished from mere
existence, many other things than food and clothes and a house and fuel are necessary.
And the higher the standard of life to which any particular man has become
accustomed7, the greater the number and variety of things that are necessary. A child
brought up in a poor working-man's home is quite comfortable and happy with very few
things ; but a boy reared in a öell-to-do family becomes so accustomed to a certain
standard of house, furniture, meals, dress, servants, and various conveniences, that he
would be absolutely miserable if he were compelled to live in a working-class family.
These things, which to the poorer man would be luxuries, are, therfore, to him real
necessaries ; for though he might exist without them, he could not live (in the fullest
sense of the term) without them.
Again, the tastes of individulal men differ widely. To an eager scholar, books (which to
many men are luxuries and quite unnecesary) are more necessary even that food and
drink and shelter ; and many a student would rather go without a fire on a cold night than
deprive himself of his books
Luxury, however, in colloquial8 speech, has always a shade of bad meaning. It is
something to be condemned. In means living in ignoble9 ease, self-indulgence, and
expensive pleasure. Such a life leads to moral deterioration10, and often to vice. The
lover of luxury loses his capacity for work or sustained effort of any kind ; his moral
fibre11 is softened, the distimction between right and wrong is blurred, and the whole
man becomes in time physically, mentally, and intellectually degenerate. Luxury has
ruined whole nations. When Rome was a small republic, the Romans were noted for
their simplicity of life, self-control, courage, loyalty, honesty, and hardihood. But when
Rome became a wealthy empire, the Romans gave themselves up to luxury, and in time
became so effeminate and pampered12 that they fell an easy prov to the hardy
barbarian invaders from the North, who overran and conquered their great Empire.
Khoù maø ñònh nghóa söï xa xæ. Nghóa hoaøn chænh cuûa töø luoân bieán chuyeån gioáng nhö hình
daïng cuûa ngoïn nuùi trong laøn söông muø toûa giaêng. Theo caùc nhaø kinh teá chính trò, xa xæ laø
nhöõng gì khoâng caàn thieát trong cuoäc soáng vaø ñaày ñuû tieän nghi. Do ñoù xa xæ bao goàm nhieàu
thöù khoâng chæ söï trong traéng maø coøn laø söï khao khaùt. Nhöng ñoái vôùi tín ñoà Thaùnh giaùo, söï
xa hoa thuoäc veà toäi loãi, vaø laø söï caùm doã ñaãn ñeán toäi traïng. Hôn nöõa, xa xæ khoâng phaûi laø
moät yù nghó hoaøn chænh. Chuùng ta khoâng theå noùi ñeán baát kyø söï vaät laï naøo raèng ñoù laø söï xa
hoa laõng phí. Vì caùi goïi laø söï hoa ñoái vôùi 1 taàng lôùp hay moät nöôùc hoaëc ôû moät giai ñoaïn
coù theå laïi laø nhu caàu thieát yeáu ñoái vôùi lôùp ngöôøi khaùc hay ñaát nöôùc khaùc hoaëc thôøi kyø
khaùc. Khi tieâu chuaån sinh hoaït ñöôïc naâng cao, caùi goïi laø laõng phí ñoái vôùi oâng cha ta trôû
thaønh nhu caàu ñoái vôùi con chaùu ta.
Caùc nhaø kinh teá hoïc phaân ñònh söï vaät thaønh nhu caàu phaåm vaø xa xæ phaåm. Coù leõ ñieàu naøy
môû ra cho chuùng ta ñònh nghóa cuûa töø naøy. Neáu chuùng ta chæ xem xeùt nhu caàu trong moät
phuùt. Nhu caàu cho cuoäc soáng vaø tieän nghi laø moät soá löôïng vöøa ñuû thöïc phaåm, quaàn aùo aám,
nhieân lieäu vaø nôi aên ôû. Neáu moät ngöôøi coù ñuû nhöõng thöù naøy, anh ta khoâng chæ duy trì ñöôïc
cuoäc soáng maø coøn giöõ ñöôïc söùc khoûe. Nhöng lieäu con ngöôøi, tröø ngöôøi ngheøo nhaát, coù haøi
loøng vôùi nhöõng nhu yeáu phaåm trô troïi nhö vaäy khoâng ? Kinh Thaùnh coù noùi : "Con ngöôøi
khoâng soáng baèng baùnh mì khoâng". Con ngöôøi khoâng chæ laø moät con vaät ñôn thuaàn. Anh ta
coøn coù trí oùc cuøng moät taâm hoàn caàn söï boài boå gioáng nhö cô theå vaäy. Vaø vì cuoäc soáng thöïc
teá khaùc xa vôùi söï toàn taïi ñôn thuaàn, coøn raát nhieàu söï vieäc khaùc cuõng raát quan troïng ngoaøi
thöïc phaåm, quaàn aùo, nhaø cöûa vaø nhieân lieäu. Vaø con ngöôøi caøng thích öùng vôùi tieâu chuaån
soáng cao, caøng coù nhieàu thöù quan troïng thieát yeáu. Moät ñöùa treû lôùn leân trong moät gia ñình
coâng nhaân ngheøo chæ thích nghi vaø haøi loøng vôùi moät soá vaät duïng. Nhöng ñoái vôùi ñöùa treû
quen soáng vôùi cuoäc soáng coù tieâu chuaån coá ñònh veà nhaø cöûa, vaät duïng, böõa aên, quaàn aùo,
ñaày tôù cuøng caùc tieän nghi khaùc, chaéc chaén raèng noù seõ raát ñau khoå neáu buoäc noù phaûi soáng
trog gia ñình lao ñoäng. Nhöõng thöù naøy ñoái vôùi ngöôøi ngheøo hôn laø söï xa hoa laõng phí,
nhöng ñoái vôùi noù laïi laø nhu caàu thöïc söï. Coù theå raèng noù seõ khoâng soáng noåi neáu khoâng coù
nhöõng thöù naøy.
Trôû laïi, sôû thích cuûa moãi caù nhaân con ngöôøi khaùc nhau xa. Ñoái vôi moät hoïc giaû ham hoïc
hoûi, saùch vôû (ñoái vôùi nhieàu ngöôøi laø söï xa xæ vaø laø ñieàu khoâng caàn thieát) quan troïng hôn
caû thöïc phaåm vaø thöùc uoáng cuøng nhaø cöûa. Coù nhieàu sinh vieân thích ñi trong moät ñeâm laïnh
khoâng aùnh ñeøn coøn hôn laø töï töôùc ñi saùch vôû cuûa anh ta.
Tuy nhieân, xa xæ luoân mang nghóa xaáu ñöùng veà vaên noùi thöôøng ngaøy. Noù laø ñieàu ñaùng
ñöôïc khinh khi, cuõng coù nghóa raèng xa xæ laø cuoäc soáng nhaøn haï thaáp keùm, töï kyû vaø khoaùi
laïc xa hoa phung phí. Cuoäc soáng nhö theá seõ daãn ñeán söï sa ñoïa ñaïo ñöùc cuøng vôùi thoùi hö
taät xaáu. Ngöôøi yeâu thích söï xa xæ seõ ñaùnh maát khaû naêng laøm vieäc hoaëc seõ ñaùnh maát nhöõng
noå löïc quí baùu, vaø coát caùch seõ trôû neân nhu nhöôïc. Toaøn boä con ngöôøi anh ta trôû neân suy
thoaùi veà theå chaát, veà tinh thaàn vaø tri thöùc. Xa xæ seõ phaù huûy toaøn boä caùc quoác gia. Khi
Rome laø moät nöôùc coäng hoøa nhoû beù, ngöôøi La maõ voán ñöôïc coi laø coù cuoäc soáng giaûn dò, töï
chuû, coù loøng can ñaûm, chung thuûy vaø chaân thaät, chòu khoù. Nhöng khi Rome trôû thaønh moät
ñeá quoác huøng maïnh, daân toäc La Maõ töï cho pheùp mình xa hoa ñoàng thôøi cuøng luùc hoï trôû
thaønh nhu nhöôïc vaø yeáu ñuoái ñeán noãi hoï ñaõ bò chinh phuïc moät caùch deã daøng bôûi nhöõng
ngöôøi xaâm löôïc thoâ baïo ôû phöông Baéc traøn xuoáng.
TÖØ MÔÙI :
1. political economist /p6'l1t1kl 1'k4n6mist/ (n) : nhaø chính trò kinh teá
2. Puritan /'pj$6r1t6n/ (n) : tín ñoà Thaùnh Giaùo
3. mortal sin /'m0:tl s1n/ (n) : toäi troïng, toäi aùc cöïc ñaïi
4. the standard of living /56 'st%nd6d 6v l1v17/ : tieâu chuaån sinh hoaït
5. necessaries /'nes6s6riz/ (n) : caùc nhu yeáu phaåm
6. luxuries /'l^k~6riz/ (n) : xa xæ phaåm
7. to be (get, become) accustomed to /bi:6'k^st6mt tu:/ (v) : quen (vôùi)
8. colloquial /k6'l6$kwi6l/ (adj) : chæ veà thöôøng ñaøm, hoäi ñaøm
9. ignoble /19'n6$bl/ (adj) : baàn tieän, haï löu, heøn keùm
10. deterioration /d1t16r16're1~n/ (n) : söï sa ñoïa, baïi hoaïi luaân lyù
11. fibre /'fa1b6(r)/ (n) : coát saùch, söï cöùng coûi
12. to pamper /'p%mp6r/ (v) : nuoâng chieàu, naâng niu
 117. BENEFACTORS OF MANKIND
AÂN NHAÂN CUÛA NHAÂN LOAÏI

OUTLINE
1. Religious teachers.
2. Social reformers.
3. Great Rulers.
4. Great doctors.
5. Inventors.
6. Poets and great writers.
There are so many different ways in which mankind can be benefitted, and so many
great men who have conferred great blessings on their fellows, that in a short essay little
more can be done than to give a catalogue1 of some of the classes of the benefactors of
humanity2.
To begin with the religious and moral side of man's nature, it is impossible to calculate
the benefits that the founders of great and pure religions have conferred upon the race-
men such as Buddha in India, Confucius in China, Jesus in Palestine, and Muhammad in
Arabia. And besides such great figures, there have been hosts3 of men of saintly life and
noble teaching in all ages, who have, by example, earnest words and noble books,
raised the level of human morality and pointed men to God and spiritual truth.
Then there are the earnest social reformers and the philanthropists, who have deyoted
their lives to abolishing public abuses, bad laws and evil customs, and to alleviating4 the
lot of the poor and miserable think of the work of willerforce and Clarkson in England
and of Lloyd Garrison and Abraham Lincoln in America, whose labours led to the
abolition of slavery ; or John Howard and Elizabeth Ery, who exposed the horrors of the
old prisons, and led the way to prison reform ; or the Earl of Shaftsbury, who devoted
his time and wealth and the influence of his social position to the good of the working
classes, by extending the Factory Acts, and by reforming the treatment of the insane ; or
Cobden and Bright who got the Corn Laws repealed5 and so gave cheap bread to the
people.
There have been many bad kings, but we must count the good kings and rulers as
benefactors of humanity ; for the establishment and maintenance of a sound organisation
of society is indeed a great benefit to men. In ancient times the name of Asoka, the
Buddhist king of India, stands out in history as that of one of the wisest and most
humane6 of rulers. In England, Alfred the Great was a father to his people, and by his
wise laws and his unselfish devotion to public good, did much to elevate7 a half
barbarous race ; and Edward I. was a wise and just ruler. One cannot omit mention, too,
of Solon, the law-giver of Greece, and Marcus Aurelius, the philo-sopher-emperor of
Rome.
Some of the greatest blessings to suffering humanity have been conferred by great
doctors and scientists, such as Simpson who at the risk of his life experimented in
anaesthetics and discovered chloroform, by means of which the most serious operation
can be performed whithout pain ; Jenner, who abolished small-pox from England by his
discovery of vaccination ; and Lister, who revolutronised surgery by the anti-septic
treatment.
And what material benefits countless inventors have brought to men ! James Watt, by
the invention of the first practicable steam-engine, and George Stephenson8, with his
locomotive, practically revolutionised social and industrial conditions in the 19th
century. Faraday's experiments with electricity led to the telegraph and telephone
systems ; and Marconi's discoveries resulted in wireless telegraphy and "broad-casting"
But space altogether fails even to mention the thousands of benefits which scientific
invention has given to men.
Lastly, mention must be made of the great poets and writers of noble books, who by
their exalted imagination and lofty thoughts, have developed the higher nature of
mankind.
Nhaân loaïi höôûng nhieàu ñieàu ích lôïi baèng nhieàu caùch khaùc nhau, ñoàng thôøi coù nhieàu vó
nhaân ñaõ töï nguyeän laøm nhöõng vieäc coù yù nghóa lôùn lao cho con chaùu hoï mai sau. Trong baøi
xaõ luaän ngaén xin trích daãn moät soá aân nhaân coù loøng nhaân ñaïo ñaõ giuùp ñôøi chöù khoâng theå
naøo lieät keâ heát nhöõng ngöôøi trong soá hoï thuoäc caùc giai taàng trong xaõ hoäi.
Haõy ñi töø toân giaùo vaø veà ñaïo ñöùc cuûa con ngöôøi. Thaät khoù maø ñeám heát lôïi ích caùc nhaø
saùng laäp vó ñaïi cuûa caùc toân giaùo chính ñaõ ban cho loaøi ngöôøi nhö laø Ñaïo Phaät ôû }n, ñaïo
Khoång ôû Trung Hoa, Thieân Chuùa ôû Palestin, vaø ñaïo Hoài ôû AÛ Raäp. Beân caïnh caùc nhaân vaät
vó ñaïi, coù khoâng ít con ngöôøi coù cuoäc soáng thaùnh thieän cuøng nhöõng lôøi daïy cao quyù ôû moïi
thôøi ñaïi. Hoï ñaõ ñeå laïi nhöõng lôøi leõ cao quyù cuøng saùch vôû coù giaù trò nhaèm naâng cao caáp
baäc ñaïo ñöùc cuûa con ngöôøi, vaø höôùng daãn con ngöôøi ñeán vôùi Chuùa cuøng chaân lyù taâm linh.
Thôøi ñoù voán coù nhieàu nhaø caûi caùch xaõ hoäi nghieâm chænh cuøng vôùi caùc nhaø töø taâm, ñaõ ñaàu
tö caû cuoäc ñôøi cuûa hoï haàu ñaùnh ñoå caùc thoùi xaáu lan traøn, luaät ñoài baïi, cuøng nhöõng huû tuïc,
ñoàng thôøi laøm giaûm bôùt ngöôøi ngheøo vaø noåi ñau. Haõy nghó ñeán coâng lao cuûa Wilberforce
vaø Clarkser ôû Anh, vaø Lloyd Garriksan vaø Abraham Lincoln ôû Myõ. Coâng vieäc cuûa hoï ñaõ
ñöa ñeán vieäc huûy boû cheá ñoä noâ leä. Hoaëc John Howard vaø Elizabeth Ery, nhöõng ngöôøi
phaûn ñoái caùc nhaø tuø cuõ khuûng khieáp vaø laõnh ñaïo phong traøo caûi caùch traïi giam. Nghó ñeán
Earl ôû Shaftsbury, ngöôøi giaønh troïn thôøi gian vaø cuûa caûi cuõng nhö söùc maïnh veà ñòa vò xaõ
hoäi ñeå ñem ñeán ñieàu toát laønh cho taàng lôùp lao ñoäng thoâng qua vieäc môû roäng ñaïo luaät ôû xí
nghieäp cuøng vôùi coâng vieäc caûi caùch tình traïng cö xöû ngöôøi maát trí. Hay Cobden vaø Bright
ñaõ choáng ñoái huûy boû luaät haïn cheá nhaäp khaåu ngoâ, ñoàng thôøi chæ ñònh giaù reû cho moïi
ngöôøi.
Coù khoâng ít nhöõng oâng vua ñoài baïi, tuy nhieân chuùng ta phaûi tính ñeán nhöõng ñoàng minh
quaân ñöôïc xem laø aân nhaân cuûa nhaân loaïi. Bôûi vì vieäc thieát laäp cuøng vôùi baûo döôõng toå
chöùc xaõ hoäi thaät söï laø moät quyeàn lôïi cho con ngöôøi. Thôøi coå xöa, caùi teân Asoka voán laø teân
cuûa vì vua theo ñaïo Phaät, AÁn Ñoä, lòch söû xem ñoù laø moät trang caùc nhaø thoáng trò khoân
ngoan cuõng nhö nhaân töø nhaát. ÔÛ Anh, Alfred ñaïi ñeá voán laø cha ñeû cuûa daân toäc, ñaõ laøm
nhieàu ñieàu haàu naâng cao ñôøi soáng cuûa loaøi ngöôøi man rôï nhôø caùc phaùp luaät khoân ngoan
cuøng vôùi söï ñaàu tö khoâng vò kæ cuûa oâng vaøo caùc vieäc laøm coâng ích. Vaø EdwardI laø 1 vò vua
khoân ngoan vaø coâng baèng. Chuùng ta cuõng khoâng theå khoâng ñeà caäp ñeán Solon, ngöôøi soaïn
thaûo boä luaät cho Hy Laïp, cuøng vôùi vua Marcus Aurelius, moät vò vua ñoàng thôøi laø nhaø trieát
hoïc löøng dang cuûa ñeá quoác La Maõ.
Coù nhieàu ñieàu toát ñeïp lôùn lao mang tính nhaân ñaïo voán do caùc baùc só vaø caùc nhaø khoa hoïc
vó ñaïi ban taëng cho loaøi ngöôøi. Ñieån hình laø Simpson, oâng ñaùnh ñoåi cuoäc soáng baûn thaân
nhaèm thí nghieäm tìm ra thuoác meâ Chloroform. Nhôø ñoù caùc ca phaãu thuaät nghieâm troïng
nhaát ñöôïc tieán haønh khoâng gaây ñau ñôùn. Jenner ngöôøi ñaõ xoùa ñi beänh thuûy ñaäu ôû nöôùc
Anh nhôø khaùm phaù ra thuoác mieãn dòch. Roài Lister nhaø phaãu thuaät ñaõ laøm cuoäc caùch maïng
phaãu thuaät baèng phöông phaùp voâ truøng. Caùc nhaø phaùt minh ñaõ ñem ñeán cho con ngöôøi
caùc ñieàu lôïi ích vaät chaát khoâng ñeám xueå ! James Watt, nhôø vaøo caùc phaùt minh ra ñaàu maùy
hôi nöôùc coù coâng duïng ñaàu tieân. Vaø George Stepherson vôùi ñaàu maùy xe löûa coù coâng duïng
thöïc tieãn ñaõ laøm cuoäc caùch maïng caûi ñoåi tình traïng coâng nghieäp vaø xaõ hoäi vaøo theá kyû 19.
Caùc thí nghieäm veà ñieän cuûa Faraday ñöa ñeán heä thoáng ñieän baùo vaø ñieän thoaïi. Caùc phaùt
minh cuûa Marconi ñöa ñeán keát quaû voâ tuyeán ñieän baùo vaø phaùt thanh truyeàn thanh, truyeàn
hình". Tuy nhieân khoaûng khoâng gian hoaøn toaøn khoâng coøn xa laï ngay caû khi ñeà caäp ñeán
haøng ngaøn lôïi ích maø caùc phaùt minh khoa hoïc ñaõ ñem ñeán cho loaøi ngöôøi.
Cuoái cuøng, chuùng ta phaûi ñeà caäp ñeán caùc thi só vó ñaïi cuøng caùc nhaø vaên cuûa caùc cuoán
saùch hay ñaõ ñöa trí töôûng töôïng vaø nhöõng yù töôûng trung thaønh cuûa con ngöôøi, naâng cao
baûn chaát cao ñeïp cuûa loaøi ngöôøi.
TÖØ MÔÙI :
1. catalogue /'k%t6l49/ (n) : cuoán muïc luïc, soå maãu haøng
2. humanity /hju:'m%n6ti/ (n) : nhaân ñaïo, tình nhaân ñaïo
3. host /h6$st/ (n) : ñaùm ñoâng - hosts of : raát nhieàu
4. to alleviate /6'li:vie1t/ (v) : laøm giaûn dò, thoa dòu
5. to repeal /ri'pil/ (v) : boû ñi thuû tieâu, pheá huûy
6. humane /hju:me1n/ (adj) : coù loøng ñaïo ñöùc, nhaân töø
7. to elevate /'el1ve1t/ (v) : naâng cao,coå voõ
8. George Stephenson : kyõ sö Hoa kyø (1781-1848)
 118. GOOD HUMOUR
TÍNH HAØI HÖÔÙC

OUTLINE
1. History of the word "Humour"
2. Definition of good humour.
3. A good humoured man is popular with all.
4. Good humour is a good defence against the worries of life.
5. Good humour makes for happiness.
"Humour" is a word that has a rather curious history. It properly meant a fluid. (Compare
the word "humid"1 meaning moist). The mediaeval2 doctors used to teach that there
were four chief fluids, or humours, in the body, namely blood, phlegm, choler3, and
melancholy ; and that a man's physical and mental qualities were determined by the
proportion in which these were mixed. If blood were predominant, he would be of a
sanguine4 (hopeful-from Latin Sanguis "blood") temperament ; if phlegm,he woulde be
phlegmatic5, or stolid6 and unemotional ; if choler, he would be choleric7, or easily
roused to anger ; if melancholy (literally, "black bile8") he would be gloomy and
pessimistic9. This old doctrine of "humours" is, of course, considered now to be
nonsense ; but the word humour has remained in the sense of temperament, mood, or
temper. So we speak of being in a good humour, or a bad humour, meaning a good or
bad mental mood. The word humour by itself means the power to appreciate and enjoy
wit and fun and what is comical ; as when we say of a man that he has a keen sense of
humour, or of a funny book that it is very humorous.
Good humour, as a characteristic, means good ternper-a cheerful, kindly and genial10
disposition. A good humoured person is one who is not easily provoked or irritated, who
takes things in a genial and friendly spirit, and so is easy to get on with and is a pleasant
companion.
A good-humoured person is naturally popular. Sour, irritable, peevish, and irascible11
people are not loved. People do not readily make friends with such, for they are always
giving and taking offence. But all people like the company of a good-humoured man,
with his pleasant smile and jolly laugh and kindly and genial manners.
Good-humous is also valuable defence to its possessor against the worries and battles of
life. It prevents12 him fron worrying about trifles, and getting upset with every
misfortune. The typical character of a good humoured man in fiction is Mark Tapley, in
Dickens's "Martin Chuzzlewit" who always prided himself on keeping a smiling face
and meeting the worst misfortunes with a cheery laugh. He is, perhaps, an impossible
character ; but it would do us no harm to try to follow his sunny example.
Good humour, therefore, makes for happiness. The good humoured man makes others
happy with his cheery presence, and is able to keep himself happy even under cloudy
skies.
"Humour" laø töø ngöõ coù tính lòch söû gaây trí toø moø, coù nghóa chính xaùc laø chaát loûng (so
saùnh vôùi töø "humid" coù nghóa laø aåm öôùt). Baùc só thôøi Trung Coå thöôøng cho raèng coù 4 chaát
dòch cô baûn trong cô theå con ngöôøi, ñoù chính laø maùu, chaáy nhaøy, dòch vaø nöôùc maät. Ñoù laø
traïng thaùi cô theå vaø tinh thaàn cuûa con ngöôøi, ñöôïc xaùc ñònh theo tæ leä vaø ñöôïc hoøa troän.
Neáu maùu laø yeáu toá troäi, ngöôøi ñoù haún laø laïc quan, khoaùi hoaït. Neáu chaát nhaày troäi hôn,
ngöôøi ñoù phaûi laõnh ñaïm, laïnh luøng hoaëc khoâng coù caûm giaùc. Neáu chaát dòch laán aùt caùc
chaát khaùc, anh ta seõ deã caùu giaän.
Neáu coù maät nhieàu, anh ta seõ aûm ñaïm vaø bi quan. Baøi giaùo huaán cuõ veà "tính vui veû" dó
nhieân ñöôïc xem laø voâ nghóa. Nhöng töø vui veû tieàm aån trong tính khí, taâm traïng cuõng nhö
khí chaát con ngöôøi. Vì theá chuùng ta thöôøng noùi ñeán tính haøi höôùc toát hoaëc tính haøi höôùc
coù taùc duïng xaáu. Baûn thaân töø vui veû coù nghóa laø khaû naêng ñeà cao vaø thöùc trí khoân vaø tieáng
cöôøi vôùi söï mæa mai. Nhö khi chuùng ta noùi ñeán moät ngöôøi coù khieáu haøi höôùc hoaëc moät
cuoán saùch cöôøi. Ñoù chính laø tính vui veû.
Tính vui veû nhö moät tính caùch - coù nghóa laø tính khí toát, tính vui, toát buïng vaø oân hoøa. Moät
ngöôøi vui tính laø ngöôøi khoâng deã bò taùc ñoäng hoaëc töùc giaän, laø ngöôøi luoân oân hoøa vaø côûi
môû, raát deã hoøa ñoàng, laø moät ngöôøi baïn vui veû.
Ngöôøi coù tính khí vui veû töï nhieân ai cuõng meán. Ngöôøi ta khoâng thích ngöôøi hay caùu kænh,
caèn nhaèn, deã giaän vaø chua cay. Ngöôøi ta khoâng thích laøm baïn vôùi loaïi ngöôøi nhö theá, vì
hoï deã gaây vaø cuõng deã bò xuùc phaïm. Tuy nhieân moïi ngöôøi ñeàu thích keát baïn vôùi ngöôøi vui
tính coù nuï cöôøi deã meán vaø tieáng cöôøi gioøn giaõ cuøng vôùi tính caùch töû teá vaø thaân maät.
Tính vui veû coøn laø böùc töôøng baûo veä coù giaù trò ñoái vôùi ngöôøi coù noù loaïi boû nhöõng lo aâu vaø
toan tính trong cuoäc soáng. Tính vui veû seõ laøm anh ta khoâng coøn lo aâu nhöõng chuyeän vaët,
vaø seõ khoâng buoàn vôùi moãi baát haïnh nhoû nhoi. Mark Tapley nhaân vaät ñieån hình veà ngöôøi coù
tính vui veû trong caâu truyeän hö caáu "Martin Chuzzlewith" cuûa "Dickens ngöôøi luoân töï haøo
coù göông maët luoân töôi cöôøi vaø khi gaëp ñieàu baát haïnh nhaát vaãn giöõ nuï cöôøi töôi. Coù leõ,
oâng laø moät nhaân vaät hieám coù. Khoâng coù taùc haïi naøo khi phaûi noi theo taám göông saùng
ngôøi cuûa oâng.
Do vaäy, vui tính ñem laïi haïnh phuùc. Ngöôøi vui tính khieán ngöôøi khaùc haïnh phuùc vôùi söï
hieän dieän saùng ngôøi cuûa anh. Vaø coù le seõ laøm anh ta haïnh phuùc ngay caû khi baàu trôøi xaùm
ñen.
TÖØ MÔÙI :
1. humid /'hju:m1d/ (adj) : aåm thaáp, öôùt, coù nhieàu nöôùc
2. mediaeval /,medi'i:vl/ (adj) : veà thôøi Trung coå
3. choler /'k4l6r/ (n) : söï thònh noä, côn töùc giaän
4. sanguine /'s%79w1n/ (adj) : ñaày hy voïng, laïc quan
5. phlegmatic /fle9'm%t1k/ (adj) : laõnh ñaïm, laïnh luøng
6. stolid /'st4lid/ (adj) : khoâng coù caûm giaùc, trô
7. choleric /'k4l6rik/ (adj) : deõ noåi giaän, phaùt caùu
8. bile /ba1l/ (n) : nöôùc ôû gan tieát ra, maät
9. pessimistic /,pes1'm1st1k/ (adj) : bi quan, yeáu theá
10. genial /'d2i:ni6l/ (adj) : oân hoøa, thaân thieát
11. irascible /1'r%s6bl/ (adj) : deã töùc, deã caùu kænh
12. to prevent /pr1'vent/ (v) : traùnh cho.. . khoûi, laøm caûn trôû
ex. The thunder-storm prevented me from attending the meeting
Traän baõo taùp ñaõ caûn trôû toâi khoâng döï buoåi hoïp ñöôïc.
 119. SANITATION
VEÄ SINH

OUTLINE
1. Dirt the mother of disease.
2. Meaning of sanitation.
3. The work of a sanitary department :-
(a) Drainage.
(b) Removal of refuse1
(c) Cleaning of streets.
(d) Purity of water and food supplies.
(e) Sanitary construction of streets and houses.
(f) Dealing with infectious diseases2.
The Bible speaks of "the pestilence3 that walketh in darkness" ; and pestilence is
always a thing of darkness, in a double sense. For not only are the germs which cause
disease invisible, but they breed and multiply onlly in darkness-hidden in decaying
vegetation, putrefying4 animal matter, human and animal excrement5, and dark pools
of foul and stagnant water. Dirt and darkness are the parents of disease ; and if people
live in filth, they are liable to such epidemics6 as cholera, enteric7 and plague.
Kashmir,for example, is one of the most beautiful countries in the world, with a fine
climate, a fertile soil, and a beautiful river ; yet the population of that earthly8 paradise
is decimated9 every few years by epidemics of cholera. Why ? Because of the dirty
habits of its people, who turn their splendid river into an open sewer by throwing into it
all the filth of their villages and then drink its poisoned waters. Luxury, however, in
colloquial8 speech, has always a shade of bad meaning. It is something to be
condemned. In means living in ignoble9 ease, self-indul-gence, and expensive pleasure.
Such a life leads to moral deterioration10, and often to vice. The lover of luxury loses
his capacity for worl or sustained effort of any kind ; his moral fiber11 is softened, the
whole man becomes in time physically, mentally, and intellectually degenerate. Luxury
has ruined whole nations. When Rome was a small republic, the Romans were noted for
their simplicity of life, self-control, courage, loyalty, honesty, and hardihood. But when
Rome became a wealthy empire, the Romans gave themselves up to luxury, and in time
became so effeminate and pampered12 that they fell an easy prov to the hardy
barbarian invaders from the North, who overran and conquered their great Empire.
Hence the need in towns and villages of a regular system of sanitation. The word
sanitation comes from the Latin word sanitas, which means health ; and the object of
sanitation is to preserve the health of a community by keeping the place where it dwells
clean, and open to sunlight, fresh air and pure water. This is now recognised as so
important, that every town has its public health department10 and skilled sanitary
officials to see that the streets and houses are kept in a hygienic11 condition.
The sanitary department has to see, first, that a town is properly drained. It must have a
well thought out system of drainage pipes and channels to carry away the surface water
and all liquid filth. Next, it has to see to the systematic removal of all excremental
matter, which must be buried deep in the earth at a distance, or, better still, burnt in
incinerators12. Then streets have to be kept regularly swept, and people compelles to
remove all rubbish13 and dirt from their premises14.
It is most important that the water-supply of a town should be kept pure ; and that all
food and milk supplies in markets and shops should be inspected, and tainted15 goods
condemned and confiscated16.
As fresh air is as important as pure water, new towns are laid out with broad streets and
open spaces, and the houses so constructed as to have plenty of air and light. But it is
very difficult to alter old towns, with their narrow and dark streets, badly built and stuffy
houses. But as opportunities allow, insanitary dwellings must be pulled down and streets
widened.
Lastly, sanitation includes the isolation of infectious diseases cases, and the
disinfecting17 of houses.
Kinh thaùnh noùi veà "beänh dòch lan truyeàn trong boùng toái", vaø caên beänh naøy laø moät vaät cuûa
boùng ñeâm theo hai nghóa. Vì noù khoâng nhöõng laø nhöõng con vi truøng gaây beänh khoù thaáy,
maø chuùng coøn nuoâi döôõng laøm taêng tröôûng chæ trong boùng ñeâm. Chuùng aån naáp ôû loaøi thöïc
vaät thoái naùt, ôû xaùc ñoäng vaät muïc röõa vaø ôû trong phaân ngöôøi, ñoäng vaät, ôû caùc ao hoà toái
taêm dô baån cuøng caùc vuõng nöôùc tuø ñoïng laâu ngaøy. Dô baån cuøng toái taêm laø cha ñeû cuûa
beänh taät. Neáu con ngöôøi soáng dô baån raát deã nhieãm phaûi caùc caên beänh löu haønh nhö thoå taû,
soát thöông haøn, cuøng beänh dòch. Laáy ví duï, Kashimir laø moät trong nhöõng nöôùc ñeïp nhaát
theá giôùi, coù khí haäu trong laønh, ñaát ñai maøu môõ, doøng soâng neân thô. Tuy nhieân, daân soá
vuøng naøy vaøi naêm laïi giaûm suùt moät phaàn vì caên beänh dòch taû. Taïi sao vaäy ? Bôûi thoùi dô
baån cuûa con ngöôøi ôû ñaây ñaõ bieán doøng soâng xanh rì trong vaét thaønh coáng raõnh coâng coäng
bôûi vieäc tuøy tieän neùm raùc trong laøng ra soâng, vaø roài daân laøng uoáng nöôùc bò nhieãm ñoäc.
Do vaäy tình traïng veä sinh thöôøng xuyeân ôû laøng, phoá laø ñieàu toái quan troïng. Töø Sanitation
xuaát phaùt töø tieáng La Tinh Sanitas nghóa laø söùc khoûe. Vaø muïc ñích cuûa veä sinh laø baûo veä
söùc khoûe cho coäng ñoàng baèng caùch giöõ gìn nôi aên ôû saïch seõ, thoaùng aùnh saùng vaø khoâng
khí trong laønh vaø nöôùc trong saïch. Hieän nay. ñieàu naøy ñöôïc xem raát quan troïng. Moãi phoá
ñeàu coù ty teá vaø caùc nhaân vieân veä sinh kieåm tra ñöôøng phoá, nhaø cöûa phaûi ôû trong tình traïng
saïch seõ, coù veä sinh.
Ty y teá tröôùc heát phaûi kieåm tra veà coáng raõnh thaùo nöôùc chính xaùc Ty phaûi coù keá hoaïch cuï
theå veà heä thoáng coáng raõnh vaø keânh ñaøo nhaèm chuyeån taûi nöôùc cuøng caùc chaát caën dô. Keá
ñeán, ty phaûi xem xeùt heä thoáng ruùt phaân, phaûi ñöôïc vuøi saâu trong loøng ñaát, hay toát hôn ñoát
trong loø thieâu. Ñöôøng phoá phaûi ñöôïc queùt saïch ñeàu ñaën. Vaø moïi ngöôøi phaûi loaïi boû raùc
röôûi dô baån khoûi nhaø cöûa.
Ñieàu quan troïng nhaát laø nguoàn nöôùc phaûi trong saïch. Ñoàng thôøi taát caû caùc loaïi thöïc
phaåm vaø söûa treân thò tröôøng vaø cöûa hieäu phaûi ñöôïc kieåm tra. Caùc maët haøng khoâng hôïp veä
sinh phaûi ñöôïc tòch thu.
Khoâng khí trong laønh cuõng quan troïng baèng nguoàn nöôùc trong saïch. Caùc thaønh phoá môùi
moïc leân coù nhöõng con ñöôøng roäng lôùn cuøng khoaûng khoâng gian thoaùng ñaõng. Nhaø cöûa
ñöôïc thieát keá coù nhieàu khoâng khí vaø aùnh saùng. Tuy nhieân, raát khoù khi choïn phoá coå coù
nhöõng con ñöôøng heïp, toái taêm cuøng nhöõng ngoâi nhaø ngoät ngaït toài taøn. Nhöng khi cô hoäi
cho pheùp, tình traïng maát veä sinh ôû phoá xaù phaûi ñöôïc keùo xuoáng vaø ñöôøng phoá phaûi ñöôïc
môû roäng.
Toùm laïi, tình traïng veä sinh bao goàm vieäc caùch ly caùc caên beänh truyeàn nhieãm vaø vieäc tieâu
ñoäc nhaø cöûa.
TÖØ MÔÙI :
1. refuse /'refju:s/ (n) : ñoà boû ñi, pheá vaät, ñoà sa thaûi
2. infectious diseases /1n'fek~6s d1'zi:z/ (n) : nhöõng beänh truyeàn nhieãm
3. pestilence /'pest1l6ns/ (n) : beänh dòch, beänh löu haønh
4. to putrefy /'pju:tr1fa1/ (v) : muïc thoái
5. excrement /'ekskr1m6nt/ (n) : phaân (ngöôøi vaø suùc vaät)
6. epidemic /,ep1dem1k/ (n) : beänh truyeàn nhieãm (löu haønh)
7. enteric /'ent6rik/ (adj) : chöùng soát thöông haøn
8. earthly /'3:8li/ (adj) : cuûa traàn gian
9. to decimate /'des1me1t/ (v) : huûy dieät ñi moät phaàn
10. public health department /'p^bl1c hel8 d1'p@:m6nt/ (n) : ty veä sinh coâng coäng, ty y teá
11. hygienic /ha1'd2i:n1k/ (adj) : chæ veà veä sinh
12. incinerator /1n's1n6re1t6(r)/ (n): loø ñoát, loø thieâu
13. rubbish /'r^b1~/ (n) : raùc röôùi, pheá vaät
14. premises (pl) /'premisiz/ (n) : nhaø cöûa, phoøng oác
15. tainted /'te1nt1d/ (adj) : baån, bò dính baån
16. to confiscate /'k4nf1ske1t/ (v) : tòch thu, sung coâng
17. disinfecting /,d1s1n'fekt17/ (n) : vieäc saùt ñoäc tieâu ñoäc
 120. THE DUTIES OF A CITIZEN
TRAÙCH NHIEÄM COÂNG DAÂN

OUTLINE
1. Definetion of a citizen.
2. Two views of a citizen's privileges1 and duties.
3. A citizen's duties : -
(a) Loyalty.
(b) Obedience to law.
(c) Assistance to guardians of the law.
(d) Intelligent interest in politics.
(e) Public service.
The word citizen has three shades of meaning. It may mean a town-dweller as
distinguished from a villager : or, secondly, the member of a city, who has recognised
municipal privileges and duties-as, a citizen of Manchester, or of Bombay ; or, lastly, it
any mean the subject of a sovereign state2, in which sense we speak of an English
citizen, or a French citizen.
The first meaning may be left aside here ; for the subject is concerned with the second
and third meanings only. What, then, are the duties of a citizen to his city and his
country ?
A citizen is the member of a community, whether that community is a town or a great
country : and as the member of a community he has both privileges and duties. For we
may think, of a community as existing for the sake of its individual members, or , the
individual members as existing for the sake of the community. The first view, held by
individualists3, emphasises the privileges of a citizenship ; the second view, held by
socialists4, emphasises the duties of citizenship. One says, the State exists for the good
of the citizen - and that is true ; the other says, the citizens exist for the good of the State
- and that also is true. Both views must be combined and a citizen must recognize that
the State he belongs to has a duty to him (his privileges) and that he has an obligation5
to it (his duties).
However, as we are in no danger of forgetting our privileges as citizens, it is wise to
emphasise our duties.
The first obvious duty of a citizen is loyalty to the country of his birth or adoption.
Patriotism does not mean "My country, right or wrong" ; but is does mean that in a
national crisis or danger, a citizen must be prepared to support and defend his country
even, if necessary with his life.
Secondly, it is the duty of a citizen to obey his country's laws. He must have no
sympathy with crime, which is a breach of law. He may consider some laws imperfect,
unwise and even unjust ; and he may and should, use all condtitutional6 means in his
power, such as public speaking , writing to the press, organisation, and the use of his
vote,to get such laws reformed or abolished. But so long as a law is a law, he must obey
it
Thirdly, he must do more than keep the law himself he must, as occasion arises, actively
assist the guardians of the law in the performance of their duty in putting down crimes
and arresting criminals. Criminals must be made to feel that they have, not only the
police, but also all respectable citizens against them.
Fourthly, he ought to take an intelligent interest in politics ; for as a citizen he has a
vote, and he is responsible for using that vote for the good of his country as a whole7. He
must form definite opinions as to what is best for his country, and what men are the best
to rule it, and what new laws and reforms it needs, and then actively use such influence
as he has to forward8 such measures.
Lastly, a citizen must be ready, if he has the ability and is called upon to do so, to render
active voluntary service to his city or country, by serving on municipalities, education
committees, and other public bodies, or even in the central legislature9. Good citizens
have no right to leave the management of local or national institutions to professional
politicians10.
Töø coâng daân coù ba neùt nghóa. Noù coù theå coù nghóa laø ngöôøi daân thaønh phoá ñeå phaân bieät vôùi
ngöôøi daân laøng. Thöù hai laø, ngöôøi soáng trong thaønh phoá nhaän thöùc ñaëc quyeàn cuøng boån
phaän ñoái vôùi chính quyeàn ñòa phöông, cuõng nhö moät coâng daân cuûa Manchester hoaëc cuûa
Banbay. Cuoái cuøng noù coù theå mang nghóa cuûa 1 quoác gia coù chuû quyeàn maø chuùng ta
thöôøng noùi ñeán coâng daân Anh hay coâng daân Phaùp.
Nghóa ñaàu tieân ñöôïc ñeå sang 1 beân. Vì chuû ñeà coù lieân quan ñeán nghóa thöù hai vaø thöù ba.
Vaäy thì boån phaän cuûa ngöôøi coâng daân ñoái vôùi phoá phöôøng vaø ñaát nöôùc nhö theá naøo !
Coâng daân laø thaønh vieân cuûa coäng ñoàng, cho duø laø coäng ñoàng ñoù laø moät thaønh phoá hay
moät ñaát nöôùc. Vaø vì laø thaønh vieân cuûa 1 coäng ñoàng anh ta coù hai quyeàn lôïi cuøng caùc boån
phaän sau. Chuùng ta noùi ñeán taäp theå toàn taïi vì lôïi ích cuûa moãi moät thaønh vieân hay moãi
thaønh vieân toàn taïi vì lôïi ích cuûa coäng ñoàng. Quan ñieåm ñaàu tieân, ñöùng treân quan ñieåm caù
nhaân, nhaán maïnh ñeán quyeàn lôïi cuûa coâng daân. Quan ñieåm thöù hai theo quan ñieåm cuûa
ngöôøi xaõ hoäi chuû nghóa, nhaán maïnh ñeán boån phaän coâng daân. Ngöôøi ta cho raèng ñaát nöôùc
toàn taïi vì ñieàu toát ñeïp cho coâng daân. Ñuùng vaäy ! Coù ngöôøi noùi raèng caùc coâng daân soáng vì
töông lai ñeïp ñeõ cuûa ñaát nöôùc. Ñieàu ñoù cuõng ñuùng. Caû hai quan ñieåm phaûi ñöôïc lieân keát,
ñoàng thôøi ngöôøi coâng daân phaûi nhaän thöùc roõ raøng ñaát nöôùc maø anh leä thuoäc coù boån phaän
ñoái vôùi anh (ñoái vôùi quyeàn lôïi cuûa anh) vaø raèng anh phaûi coù nghóa vuï ñoái vôùi ñaát nöôùc
(boån phaän cuûa anh).
Tuy nhieân, khi chuùng ta khoâng gaëp nguy hieåm chuùng ta thöôøng queân ñi quyeàn lôïi coâng daân
cuûa chuùng ta. Caùch khoân ngoan laø phaûi nhaán maïnh ñeán boån phaän cuûa chuùng ta.
Boån phaän, cuûa ngöôøi coâng daân tröôùc heát laø phaûi trung thaønh vôùi toå quoác, queâ höông. Chuû
nghóa yeâu nöôùc khoâng coù nghóa raèng "ñaát nöôùc toâi". Nhöng noù thaät söï coù nghóa raèng
trong tình traïng quoác gia khuûng hoaûng hay nguy ngaäp, ngöôøi coâng daân phaûi saün saøng xaû
thaân baûo veä toå quoác, thaäm chí neáu caàn hy sinh caû cuoäc ñôøi mình.
Thöù hai, boån phaän ngöôøi coâng daân phaûi tuaân theo luaät nöôùc. Anh ta khoâng ñoàong tình vôùi
toäi voán vi phaïm phaùp luaät. Anh ta coù theå ít quan taâm ñeán moät soá ñieàu luaät, thieáu khoân
ngoan vaø thieáu coâng baèng. Vaø anh ta neân söû duïng toaøn boä phöông tieän hieán phaùp trong
khaû naêng quyeàn löïc cuûa anh ta nhö baøi dieãn thuyeát, vieát baùo, hay toå chöùc vaø duøng quyeàn
baàu cöû, phaûi aùp duïng luaät môùi caûi caùch hay boû nhöõng luaät khoâng caàn thieát.
Ñieàu thöù ba, coâng daân phaûi thöïc hieän nhieàu hôn luaät yeâu caàu. Khi ñieàu kieân pheùp, anh ta
phaûi tích cöïc giuùp ngöôøi baûo veä phaùp luaät tröø khöû toäi aùc vaø baét giam toäi phaïm. Hoï phaûi
chöùng toû cho toäi phaïm thaáy raèng hoï khoâng nhöõng laø caûnh saùt maø coøn laø ngöôøi coâng daân
choáng toäi aùc ñaùng troïng.
Ñieàu thöù tö, anh ta phaûi quan taâm nhaïy beùn veà chính trò. Vì raèng moãi coâng daân coù quyeàn
baàu cöû vì töông lai toát ñeïp cho toå quoác.
Anh ta phaûi xaùc laäp yù kieán roõ raøng ñieàu naøo ñem laïi ñieàu toát ñeïp nhaát cho ñaát nöôùc anh ta
vaø ngöôøi naøo coù naêng löïc cai quaûn ñaát nöôùc gioûi nhaát. Ñoàng thôøi boä luaät môùi naøo cuøng
hình thöùc caûi caùch naøo laø caàn thieát. Vaø sau ñoù anh ta neân tích cöïc duøng söùc aûnh höôûng
nhaèm xuùc tieán caùc bieän phaùp treân.
Toùm laïi, ngöôøi coâng daân phaûi saün saøng neáu anh ta coù khaû naêng vaø ñöôïc keâu goïi, haõy laøm
ñi haàu ñaùp laïi baèng vieäc phuïc vuï tình nguyeän tích cöïc ñoái vôùi thaønh phoá hoaëc ñaát nöôùc
mình, baèng vieäc phuïc vuï chính quyeàn ñòa phöông, caùc uûy ban giaùo duïc coâng daân toát
khoâng coù quyeàn ñeå coâng vieäc quaûn lyù hoïc vieän quoác gia hay ñòa phöông cho caùc chính trò
gia chuyeân nghieäp.
TÖØ MÔÙI :
1. privilege /'pr1v6l1d2/ (n) : ñoäc quyeàn
2. sovereign state /'s4vr1n ste1t/ (n) : quoác gia coù chuû quyeàn
3. individualist /,1nd1v1d2$6l1st/ : ngöôøi theo caù nhaân chuû nghóa
4. socialist /s6$~6l1st/ (n) : ngöôøi theo xaõ hoäi chuû nghóa
5. obligation /,4bl1'9e1~n/ (n) : nghóa vuï, boån phaän
6. constitutional /,k4nst1'tju:~enl/ (adj) : veà hieán phaùp, phaùp trò
7. as a whole : toaøn theå, toaøn boä
8. to forward /f0:w6d/ (v) : xuùc tieán
9. central legislature /'sent6 'led21sle1t~6/ (n) : vieän laäp phaùp trung öông, nghò vieän
10. professional politician /pr6'fe~6nl ,p4l1't1~n/ (n) : chính trò gia chuyeân nghieäp