How Chinese look upon Shanghai.—A Viceroy's Expedient.—Method of raising Subscriptions.—Deserving Deities.—Trustworthiness.—Hunan Hero.—Marrying English Girls
中國人如何看待上海（Shanghai）。——一位總督的權宜之計。——籌款方法。——應得尊敬的神祇。——信任度。——湖南（Hunan）英雄。——與英國（English）女孩結婚。
Missionaries generally say that the Chinese are frightfully immoral. So do the Americans and Australians, excluding them as far as they can from their respective countries. But, brought up on the English saying that "Hypocrisy is the compliment vice pays to virtue," I always think virtue must be in the ascendant in China for vice so to slink into corners and hide its head before it. There certainly is not the slightest outward appearance of vice in Chinese cities. And I have always understood that everywhere, except in the foreign settlements, where it is certainly not the case, very decided repressive measures are used. Shanghai, once the Model Settlement, is looked upon as a hotbed of corruption by Chinese fathers up-country, who say gravely they would not dare to send their sons there, whatever business advantages are offered, until their principles are quite firmly established. Up-country it is European morals 198that Chinese find as shocking as Australians find theirs. It is impossible for me to enter into details here; but there are certain things, alas! too customary among Europeans, which to every Chinaman are an abomination. It is well to bear this in mind, perhaps; and it is to be hoped that increased intercourse may lead Europeans to think disgraceful what Chinese already think so, and Chinese to be bound by the European code where, if anywhere, it is higher than their own, rather than, as so often occurs, to lead each nation to accept the other's lower ideas.
傳教士（Missionaries）通常說中國人非常不道德（frightfully immoral）。美國人（the Americans）和澳大利亞人（the Australians）也是這麼說的，他們盡可能將中國人排除在他們各自的國家之外。但是，基於英國那句“虛偽是邪惡對美德的讚美”（Hypocrisy is the compliment vice pays to virtue），我總是認為美德在中國佔據上風，因為邪惡總是躲在角落裡，在美德面前低頭。中國城市確實沒有一絲邪惡的外在表現。我一直理解的是，除了在外國人居留地（foreign settlements）以外，確實不是這樣，其他地方都使用了非常明確的抑制措施。上海，曾經是模範居留地（the Model Settlement），現在被中國內地的父親們看作是腐敗的溫床，他們嚴肅地說，不論有什麼商業利益可圖，在他們的兒子的原則沒有完全確立之前，他們不敢把兒子送到那裡。中國內地的中國人（Chinese up-country）認為歐洲人的道德（European morals）令人震驚，正如澳大利亞人認為中國人的道德令人震驚一樣。此處不可能詳細說明；但不幸的是，在歐洲人中間有一些過於常見的事情，對每個中國人來說都是可憎的。也許記住這一點是好的；希望增加的交流能使歐洲人認為中國人已經認為可恥的事情真的是可恥的，並且中國人在歐洲的道德準則上，若有的話，比他們自己的準則更高，而不是像現在這樣，導致每個國家接受對方更低的觀念。
As new suggestions however, are always more interesting than trite generalisms, I must mention the peculiar measure devised in 1891 by his Excellency the Viceroy at Nanking to keep up the standard of morality among his writers and the higher class of employés. Shortly before, one of the composers of memorials had taken to leading a fast life, frequenting places not over-respectable. One day he leaned out of a wine-shop, and saw two men, dressed in black, standing quietly by his horse. He took no notice of the matter, but kept on drinking. When he left the place and walked up to his horse, the two strangers retired a pace or two. Climbing into the saddle, he rode slowly along, cooling himself in the evening breeze. He soon heard footsteps, and perceived the men were following him. His heated brain imagined fearful consequences. The mysterious personages might be bandits or secret society men bent on assassination or plunder. He whipped up his horse, and made for his official quarters 199in the residence; but his pursuers were fleet of foot, and kept up with his not very fast pony. On reaching the Viceregal residence, the writer called upon the guards to arrest the two bold men, who came up breathless. But the guards did not move to obey his orders, and the mysterious beings stepped up, saluted, and said, "Sir, do not feel angry or apprehensive. We are members of the Secret Police of his Excellency the Viceroy. We have received instructions, to follow any and all the officials and gentlemen connected with the office, and report to our master where they go, their actions, behaviour, and conduct." Then they turned, mingled with the crowd, and disappeared. Next day the writer's pony was reported to be for sale, and since that memorable evening he has not revisited his former haunts. Possibly this method might be adopted with advantage by any high official in England, who was as solicitous about the conduct of his subordinates as this Chinese Viceroy.
儘管新的建議總是比陳舊的概括更有趣，我必須提到1891年南京總督閣下為了保持其文書和高級職員的道德標準而設計的一項特殊措施。不久前，一名奏章撰寫者開始過上放蕩的生活，經常光顧一些不太體面的地方。有一天，他從一家酒館探出頭來，看到兩個穿著黑衣的人靜靜地站在他的馬旁邊。他沒在意，繼續喝酒。當他離開那地方走向他的馬時，兩個陌生人退後了幾步。他慢慢地爬上馬鞍，在晚風中涼快了一下。他很快聽到腳步聲，發現那兩個人跟著他。他的酒醉腦袋想像著可怕的後果，那些神秘人物可能是意圖行刺或搶劫的土匪或秘密社會的人。他加快了馬的速度，奔向官邸的住所；但他的追趕者腳步敏捷，跟上了他那匹不太快的小馬。到達總督府後，那名撰寫者呼叫警衛逮捕這兩個大膽的人，他們氣喘吁吁地走了上來。但警衛沒有聽從他的命令，那兩個神秘人物走上前來，行禮並說：“先生，不要生氣或擔心。我們是總督閣下的秘密警察。我們奉命跟隨所有與辦公室有關的官員和紳士，並向我們的主人報告他們的去向、行為和舉止。”然後他們轉身，混入人群中消失了。第二天，那名撰寫者的小馬被報告出售，自那個難忘的夜晚以來，他再也沒有重返以前的場所。這種方法可能也能被英國的任何高級官員採用，若他同樣關心其下屬的行為如同這位中國總督。
Probably no one knows better than Li Hung-chang how to get hold of other people's money. Here is an idea of his for collecting contributions to a Famine Relief Fund. He furnishes a long list of subscriptions, mostly of £150 each, from officials whose generosity was due to the promptings of their parents or other relatives now deceased. Each donor had been granted permission to erect an archway (pai fang) to the memory of the person, who first inspired him with the idea of contributing to the relief of suffering humanity. Among those to whom this honour was accorded were 200the President and members of the Chinese club at Yokohama, whose joint contributions amounted to £300.
李鴻章（Li Hung-chang）大概最知道如何從別人那裡籌集資金。這裡介紹他為賑災基金募捐的想法。他提供了一長串捐款名單，大部分來自官員，每人捐贈150英鎊，這些捐款是由他們已故的父母或其他親屬促成的。每位捐贈者都被允許建造一座牌坊（pai fang），以紀念最初啟發他們為救助苦難人類做出貢獻的人。在獲得這一榮譽的人中，有橫濱中國俱樂部的會長和成員，他們的聯合捐款達到了300英鎊。
The west of China is exceptionally decorated with these memorial arches, generally erected to the memory of chaste widows and incorruptible officials, who, to judge by the arches, seem more numerous than one would otherwise have thought. I remember the interest with which we approached one in course of construction. It was a very hot day, and this pai fang was being erected on a slight eminence, where the people told us no rain had fallen for forty years, although thunder-showers refreshed the country all round it. We ate our luncheon under its shadow, and observed that it was one of Li Hung-chang's arches, erected to the memory of a dead man, the inspirer to an act of charity towards the famine-stricken. The Chinese are a people altogether guided and animated by memories. In the same year the Governor of Honan submitted a petition from the gentry and inhabitants of the town of Wensiang, in which they prayed for permission to erect a memorial temple to the late intendant of their circuit. This town, it seems, borders upon the Yellow River, from the ravages of which it had suffered terribly for a long succession of years. Two years before a movement was started by the local magistrate and the people for building a breakwater to serve as a barrier against the floods. "The Taotai, in whose jurisdiction the place was situated, took an active interest in the enterprise, and even went frequently in person to superintend the progress of the 203work. The great difficulty experienced was the want of sufficiently large stones. Greatly to the astonishment of the whole community, a heavy storm of wind and rain deluged the country, and brought down an endless quantity of huge stones exactly suited to the purpose. The people naturally regarded the strange occurrence as a direct manifestation of divine power in aid of a great public undertaking, which they and their forefathers had been unable to complete during several centuries. The Taotai fell a victim to fatigue and over-exertion, and his death was deeply bewailed by the whole district. The Governor, in supporting the petition, mentioned a fact which proves the supernatural origin of the phenomenon. One of the stones, which was as large as a house, and shaped like a tortoise, was inscribed with seal characters, only two of which, denoting 'work' and 'stone' respectively, could be made out. The breakwater was completed, and the safety of the district secured. As a token of their gratitude for the services of the Taotai, the petitioners begged that they might be permitted to erect a temple to his memory, at which the usual sacrifices should be offered.—Granted by Rescript."
中國西部裝飾有大量這樣的紀念牌坊，通常是為了紀念貞潔的寡婦和廉潔的官員。從這些牌坊來看，這些人比我們原以為的要多。我記得我們曾經帶著興趣接近一座正在建造中的牌坊。那天非常炎熱，這座牌坊正在一個小山丘上建造，當地人告訴我們，雖然周圍地區經常有雷陣雨，但這裡已經四十年沒有下雨了。我們在它的陰影下吃了午餐，發現這是李鴻章為紀念一位死者而建的牌坊，這位死者曾啟發了一次對受災者的慈善行為。
中國人完全是由記憶指引和激勵的一個民族。同一年，河南省長官提交了一份由溫縣紳士和居民的請願書，他們請求允許為已故的巡撫建一座紀念廟宇。據說，這個城鎮位於黃河邊，長期以來一直遭受洪水的嚴重破壞。兩年前，當地縣官和人民發起了一項建造防波堤的運動，目的是抵禦洪水的侵襲。
“該地區的道台非常關注這項工程，甚至經常親自前去監督工程進度。最大的困難是缺乏足夠大的石頭。令整個社區大為驚訝的是，一場暴風雨夾帶著大量適合的巨石洶湧而來。人們自然認為這是神靈直接干預幫助這項他們和祖先數百年來無法完成的重大公共工程的表現。道台因過勞而犧牲，全區人民深切哀悼他的逝世。州長在支持請願時提到了一個證明這一現象具有超自然起源的事實。其中一塊石頭如房屋般大，形狀像烏龜，上面刻有篆書，只有兩個字能辨認出來，分別是‘工’和‘石’。防波堤完工，地區安全得到了保障。作為對道台服務的感謝，請願者請求允許他們建一座廟宇，以便進行常規祭祀。”——敕准。”
MEMORIAL ARCH. By Mrs. Archibald Little.
But it is not only public benefactors and deserving officials who are rewarded by memorials. Deserving deities or patron saints also meet with recognition. Thus in 1891 an application was made to the Throne for two Imperial tablets, bearing his Majesty's sign-manual, to be suspended in the temples of the dragon-king and the god of fire at Chiwan-chow. The 204latter district, consisting of six villages, which contribute to the Exchequer some 10,000 taels, had no proper water system, and was entirely dependent for its supply of that precious commodity on the periodical rains. Of late years, whenever rain had not fallen in due season, prayers offered up at these two shrines had ever been graciously answered. Moreover, in the seventh moon of the previous year, just when the crops were ready for harvesting, a heavy fall of rain came on, and threatened to submerge the fields. But a visit on the part of the gentry and people of the neighbourhood to the temple of the god of fire had the effect of dissipating the clouds and causing the rain to cease, so that the grain could be gathered in in due season. Two months later, when about to sow the second crop, a thorough soaking rain was necessary to prepare the ground for the seed; but for days no rain fell, and the people greatly feared that they would be unable to sow. A visit to the temple of the dragon-king, however, had the desired effect, and dispelled all gloomy prospects of a dearth of food.
但是，不僅僅是對公共慈善家和有功官員才會通過紀念物進行獎勵，值得尊敬的神祇或守護神也會受到表彰。因此，在1891年，有人向皇帝申請了兩塊御用牌匾，準備懸掛在奇灣州的龍王廟和火神廟裡。這個地區包括六個村莊，每年向國庫繳納約10,000兩白銀，但卻沒有合適的水系統，完全依賴定期的降雨來供應這種寶貴的物資。近年來，每當降雨不及時，向這兩個神廟祈禱總是能夠得到回應。此外，在前一年的七月，正當農作物準備收割時，一場大雨降臨，威脅到田地的收成。然而，當地紳士和百姓前往火神廟參拜後，雲層消散，雨停了，農作物得以按時收割。兩個月後，正當播種第二茬作物時，需要一場透徹的大雨來為播種做準備，但連續幾天沒有降雨，人們非常擔心無法播種。然而，前往龍王廟的參拜達到了預期效果，驅散了糧食短缺的陰霾。
It was in recognition of these gracious favours of the gods that the memorialist ventured to prefer this request, which was accordingly granted. Many people may laugh at this. It seems to me rather an act of faith of which we might find many parallels in Europe in the Middle Ages, and of which individually I should be glad to find further examples now. "Whom we ignorantly worship" will be a true description of man's part as long as he lives upon this earth with 205darkened eyes. But it is only when he ceases to worship that there seems to be little hope for him. There is little enough of worship in China as it is, and what there is naturally seems to us of Europe somewhat superstitious; for the religions of China appear to have had their day, to have effected what they could for China, and to be passing away. Is it true that the youthful Emperor Kwang-shü was considering with his adviser Kang whether Christianity should not be adopted as the national religion, when he was precipitated from the throne by the woman who rules China single-mindedly for her own advantage?