1.

HONESTY IS THE BEST POLICY

THAT THA LA MOT C TNH TOT
OUTLINE
Introduction : - This is a worldly - minded proverb.
1. Honesty in business probably pays in the long run.
2. But dishonesty often leads to worldly success.
3. And honesty has often to worldly ruin
4. From a spiritual point of view, honesty pays best, because it is right.
This is an old and often repeated proverb1 : but is it true ? It has a suspiciously worldly
flavour2, for it means that from a worldly point of view it pays3 to be honest. Now a
really honest man will not ask whether honesty pays or not. He feels he must be honest,
even if4 honesty brings him loss or suffering, simply because5 it is right to be honest and
wrong to be dishonest. This proverb is therefore of little use6 to sincerely honest people:
it is really meant only if for those unprincipled men7 who will be honest only if honesty
pays, and will be dishonest if they think dishonesty will pay them better.
Probably honesty does pay in the long run8. In business, for example, a man who deals9
straight forwardly with the public, who sells at fair prices10, who gives good quality,
and can be relied upon11 not to cheat, will generally establish a reputation that will be a
fine business asset. People will be glad to deal with him : and though he may not make
a fortune12 he will have a sound and satisfactory business.
On the other hand13 there is no doubt that success is often due to14 trickery, and great
fortunes have been built up upon dishonesty. Too many successful rogues have proved
by experience that for them dishonesty had been the best policy. Of course some of
these people come to a bad end15, and lose all they have gained by their lies : but many
maintain their worldly success is more due to ability, lucky opportunities, and business
cunning, than to honesty.
And many examples could be given of men who, from a worldly point of view16, have
failed because they were honest. A martyr17 who prefers to be burned at the stake
rather than say what he believes to be false, may be a hero ; but in the eyes of a worldly
man, who thinks only of worldly success, he is a sad failure.
But if we look at such cases from the spiritual point of view - if we consider that truth
and righteousness are far more important than wealth and rank and prosperity - then, in
the highest sense, honesty is in the end18 the best policy. "For what it shall profit a man
if he gain the whole world and lose his own soul ?"
Mot cau cham ngon cu thng c nhac en, nhng lieu no co ung hay khong ? Cau
cham ngon khong co chut g ve mui i vi ngha rang that tha se c li theo quan
iem chung. Bay gi mot ngi that tha se khong hoi that tha co li hay khong ma anh ta
ch thay rang mnh phai that tham ch that that em lai s thiet thoi va au kho. Ch v
that la ung, khong that co ngha la sai. Do o cham ngon nay chang co ch chut nao oi
vi ngi that tha. No that s co y ngha oi vi ngi khong ton trong nguyen tac, ngi
ch thanh that khi that em lai li nhuan, va khong that neu ho thay no em lai nhieu li
nhuan hn.
Co le that tha la ke lau dai e sinh li. Trong kinh doanh, chang han, co mot ngi giao
dch trc tiep vi quan chung, ban hang vi gia phai chang, co chat lng tot, co the tin

tng ma khong b gat th trong tng lai ngi o se thiet lap c danh tieng cho mnh,
o la tai san qu bau trong kinh doanh. Moi ngi se hai long khi mua hang cua anh ta va
du anh khong gap may man, anh van co tieng tot va cong viec buon ban thoa man.
Mat khac, khong con nghi ng g na rang thanh cong thng bi tro la ao ong thi
gap may a tao nen tnh la bp. Kinh nghiem cho thay nhieu ten la bp thanh cong xem
s la ao la sach lc toi u. Tat nhien la se co mot so ket thuc bang s o v, se nhanh
chong mat tat ca nhng g ho co c nh noi lao. Nhng co nhieu ngi duy tr c s
thanh cong cua mnh phan ln nh nang lc, van may va tai kheo leo trong kinh doanh
hn la long chan that.
Va cung khong t nhng tam gng that bai ch v ho that tha. Ngi t v ao thch c
chet thieu hn la noi nhng g anh ta tin la sai quay. Co the la anh hung ay nhng di
con mat ngi i, ho ch ngh en thanh cong co tieng vang cho nen anh ta cho rang
trng hp anh ay la mot s that bai buon.
Nhng neu chung ta nhn cac trng hp nay theo quan iem ton giao, neu chung ta xem
s that va tnh ung an quan trong hn s giau co, a v va tai san. Cuoi cung tren het
tat ca, that tha la sach lc ep nhat. "ieu o se em lai li nhuan g ay cho anh neu
anh ta co c ca the gii nay ong thi lam mat i tam hon cua chnh ta."
T MI :
1. often repeated proverb : cau cham ngon thng c nhac ti
2. worldly flavour /w3:ldl1 'fle1v6/ : mui v cua i
3. to pay (v.i) /pe1/ : t bu lai ; kiem ra tien
4. even if (= even though) /1v6n 1f/ (comj.) : du, dau rang
ex : Even if he were my father, I would not obey him.
Dau rang ong ay la bo toi, toi cung khong tuan theo ong ay c.
5. simply because (= merely because) /s1mpl1 b1'k0z/ : ch v
6. of little use /6v 'l1tl ju:s/ : chang ch li g lam
ex : Of no use : of great use ; etc.
vo ch ; rat ch li,v.v...
7. unprincipled men /^n'pr1ns6pld men/ (n) : ngi khong ton trong nguyen tac
8. in the long run : ve lau ve dai ; roi ra
ex : He will fail in the long run.
Roi ong ay se that bai.
9. to deal with /d1:l w15/ (v) : oi pho vi
10. at fair prices : vi gia cong bang
11. to rely upon (or : on) /r1'a1 6'p4n/ (v) : tin tng vao
12. to make a fortune /me1k 6 'f0:t~u:n/ (v) : lam giau ln
13. on the other hand : ve mat khac
14. due to /dju:tu/ (conj) : v
ex : His sickness is due to over eating.
Benh anh ay la do an qua nhieu. (Anh ay au v boi thc)
15. to come to an end : ket thuc
16. point of view : quan iem - viewpoint. : quan iem
17. martyr /'m@:t6/ (n) : ngi chet v ao hay chu ngha
18. in the end = after all, ultimately : mai sau, sau cung

2. KNOWLEDGE IS POWER
KIEN THC MI HOAN THIEN CON NGI
OUTLINE
1. Knowledge gives man power over animals.
2. Knowledge gives civilised nations1 power over savage races.
3. Knowledge gave priests in the Middle Ages2 in Europe, and Brahmins3 in India, power
over kings and people.
4. The spread of education has given power in modern times to the people of Europe and
America.
In general it is true that the man who knows has an advantage over the man who does
not know. The educated classes4 have always been able to rule the ignorant5. This can
be illustrated in various ways.
Phycically, man is one of the weakest of animals. Without the wonderful tools he has
invented, he cannot fly like the birds, he cannot run like the horse. He has no weapons
of defence like the tiger's fangs6 and claws, and he is no match for7 the lion and bear in
strength. Yet he conquers all these strong and fierce beasts, and forces some of them to
be his servants. His superior intelligence8 and knowledge make him the master of
creatures physically his superiors.
In the same way, and for the same reason, civilised nations dominate and enslave
ignorant savage races. A handful of9 Europeans in Africa controls millions of African
savages. It is their superior knowledge, and the weapons, organisation and character
which that knowledge has given them, that gives them power over these races which are
physically their equals.
In the Middle Ages in Europe, the only educated men were the priests. Great barons,
brave knights, ruling princes and kings very ofTen could not even read and write. In
consequence10 kings had to appoint priests as their ministers to carry on11 the
government of their country. Unless the king was a man of very strong character, the
power, nominally12 his, was in the hands of the clever and learned priests. The soldier,
the man of the sword, thought he was the master : but he was really in the hands of the
priest, the man of the pen14. the same was the case15 in India. The learned Brahmins
were for ages the real rulers in Indian states, and domonated all lower castes.
Today, in Europe and America, education is so universal16 that even the working
classes17 are educated people. As they have advanced in knowledge they have
advanced in power : so that now the people of these countries rule themselves, and are
no longer18 under the domination of priests19 and kings.
S that la con ngi co u the hn khi anh ta co hieu biet ve van e nao o. Ngi co hoc
thc luon lam chu ngi t hoc. ieu nay co the c minh hoa bang nhieu cach.
ng ve phng dien sinh ly, con ngi la mot phan yeu kem nhat cua ong vat. Con
ngi se khong biet bay neu khong co cac cong cu a c sang che san va khong the
nao chay nh nga phi. Con ngi se khong co vu kh chong lai nanh vuot ho, se thua xa
sc manh cua s t va gau. Tuy nhien, con ngi co kha nang chinh phuc c tat ca sc
manh va nhng con thu hung d nhat, bat chung phuc vu con ngi. Bang tr thong minh
va kien thc sieu viet, con ngi a lam chu c moi sinh vat tren trai at.

Cung mot nguyen nhan o, cac dan toc van minh thong tr va lam chu nhng loai hoang
da, ngu dot. Mot nhom ngi Au Chau Chau Phi a kiem soat hang trieu trieu ngi
dan Chau Phi. o chnh la tnh sieu viet cua tri thc, la vu kh, la to chc va la ac tnh
ma tri thc a em lai cho con ngi. Tri thc em lai sc manh sinh ly cho con ngi.
Vao thi Trung Co Chau Au, ch co ngi co hoc mi c lam linh muc. Nhng ong
vua v ai, nhng hiep s ay can am, nhng ong hoang ay quyen uy tham ch thng
khong biet oc, biet viet. V vay vua phai chon cac v linh muc lam co van nham cai quan
at nc ho. Cac ong vua thng la hu danh vo thc, trong tay nhng v linh muc khon
ngoan tr thc t khi v vua o la mot ngi co tnh cach uy quyen manh me. Nhng ngi
lnh, ngi cua gm kiem lai cho rang anh ta la chu. Nhng anh ta that s trong tay
cac linh muc. An o cung co mot trng hp tng t. Nhng ngi Ba La Mon tr
thc la nhng ngi cai tr thc s cua nha nc An trong nhieu nam va luon an ap cac
ang cap di.
Ngay nay, Chau Au va Chau My, hoc van a c pho bien rong rai en cho ngi lao
ong. V tri thc em lai sc manh do o nhng ngi co hoc thc nhng nc nay luon
t tr. Va ngay nay khong con hien tng kiem soat cua cac linh muc va cac ong vua !
T MI :
1. civilized nations /'s1v1la1zd 'ne1~nz/ : nhng quoc gia van minh
2. the Middle Age /'m1dl e1d2/ (n) : thi Trung Co
3. Brahmin (Brahman) /br@:m1n/ (n) : tn o ao Ba la mon n o
4. the educated class /'edjuke1t1d kl@:s/ (n) : giai cap hoc thc
5. the ignorant /'i9n6r6nt/ (n) : ke t hoc
6. fang /f%7/ (n) : rang nhon co noc oc
7. no match for : khong uoi kp ; thua xa ; khong xng
8. superior intelligence /su:p16r16 1n'tel126ns/ (n) : s thong minh sieu viet
9. a handful of /h%ndf$l/ (n) : mot nam , mot nhom , mot so nho
ex : A handful of men.
mot nhom ngi.
ex : A handful of rice.
mot tum gao.
10. in consequence = consequently /'k4ns1kw6ns/ (n) : bi vay , v vay
11. to carry on /'k%r1 on/ (v) : tiep tuc ; thi hanh, tien hanh
12. nominally /'n4mi6n6l1/ (adv) : co danh thoi ; hu danh vo thc
13. the man of the sword /s0:d/ (n) : con nha vo
14. the man of the pen /pen/ (n) : con nha van
15. the same is the case /ke1s/ : trng hp o cung the
16. universal /'jun1v6s6l/ (adj) : ch ve hoan vu, chung ca vu tru
17. the working classes /'w3:k17 'kl@:s1z/ (n) : giai cap lao ong
18. no longer /no$ 'lo76/ (conj) : khong con.... na
ex : He is no longer lazy.
Anh ay khong con li na.
ex : I will no longer be here.
Toi se khong con ay na.

3. ROME WAS NOT BUILT IN A DAY

THANH LA MA KHONG C XAY DNG TRONG MOT NGAY
OUTLINE
1. The proverb is for the impatient and discouraged.
2. Illustrations - from sport, and learning.
3. It must not be used as an excuse1 for laziness.
Anyone, who attempts a task of any magnitude2, may be beset by two temptations,
namely, impatience and discouragement. He starts with hope and enthusiasm : but
finding that the task he has set himself will take much longer3 than he thought,
becomes impatient and scamps4 the work to get finished. Or, when he realises the
difficulties to be overcome, he becomes discouraged, relaxes5 his efforts, or abandons
the work as hopeless. As a check to impatience, and a word of cheer to discouragement,
comes this old proverb- " Rome was not built in a day." To build a great city like Rome,
many days, nay year and even centuries, were necessary. And no task that is really
worth doing6 can be done either quickly or easily. Slow progress must not make us
impatient, and difficulties must not discourage us.
A youth has an ambition to become a fine athlete. He thinks a little practice will soon
make him a first class bat or centre forward. But when he finds it will take many months
of practice and hard training, he becomes impatient and discouraged. To him the
proverb says, " Be patient : for Rome was not built in a day."
Another youth makes up his mind to become a scholar, and devotes7 himself in real
earnest to his studies. But the more8 he learns, the more he realises there is to be learnt.
The subject enlarges as he progresses, the difficulties become more formidable9, and at
last he realises that it will take him years of hard mental toil before he can reach his
goal. And he becomes disheartened10. To him comes this word of cheer : " Be not
discouraged : for Rome was not built in a day."
But this proverb, meant to encourage, must not be used, as it sometimes is, as an excuse
for laziness and procrastination11. The idler when remonstrated with on his lack of
progress, may gaily reply, " Ah well ! What can you expect ? Rome was not built in a
day."
Bat ky ai khi co gang lam viec bat ky mc o nao co the cung luc b bao vay bi hai
cam do - non nong va thieu can am. Anh ta bat tay vao viec vi long say me tran ay hy
vong. Nhng dan roi cam thay cong viec mat nhieu thi gian hn anh ngh, anh ta tr nen
non nong hap tap muon cho xong viec. Hay anh ta nhan thay kho khan kho vt qua
khien anh nhut ch khong con cam am, buong xuoi hoac t bo cong viec d dang khong
con hy vong. Nh mot s kiem tra long kien nhan va tnh can am nen mi co cau cham
ngon "Thanh La Ma khong the xay trong mot ngay". Muon xay mot thanh pho ln nh
thanh pho Rome phai can co thi gian, co the la nhieu ngay, nhieu nam va tham ch hang
the ky mi xay nen c. Khong co mot cong trnh that s ang lam nao c lam xong
nhanh chong va de dang. ng e tien trnh cham lam mat long kien nhan va cung ng
e kho khan lam mat long dung cam !
Mot thanh nien co hoai bao muon tr thanh mot van ong vien c. Anh ta cho rang luyen
tap t se nhanh chong lam anh tr thanh mot tay vt ng au lp hay trung tam iem.
Nhng khi anh nhan thay se phai mat nhieu thang tap luyen kho khan, anh tr nen nong

nong va nhut ch. oi vi anh cau cham ngon co noi, "Hay kien nhan ban a ? oi vi
thanh La Ma th khong the xay trong 1 ngay c !".
Mot thanh nien khac quyet nh tr thanh mot hoc gia va anh danh toan bo so tien kiem
c vao viec nghien cu. Nhng cang hoc, anh cang nhan thc ro can phai hieu. Chu e
cang m rong khi anh co tien bo kho khan cang ln va cuoi cung anh nhan thc c
rang anh se phai mat hang nam tri lam viec cam cui bang tr oc mi co the at en muc
ch cua mnh. Va anh tr nen nan ch. oi vi anh co mot li noi vui. "Xin ng nan ch!
Thanh La Ma khong the xay xong trong 1 ngay !"
Cau cham ngon co ngha ong vien co vu. Khong nen dung no nh mot ly do thoai thac
tron lanh v li nhac va tr hoan. Mot ngi li bieng khi b qu trach ve viec khong
tien bo, co the lap lai li noi nay mot cach hao hng "a, c roi ! Ban mong muon g
ay ? Thanh La Ma khong the xay xong trong 1 ngay ban a !".
T MI :
1. excuse /ik'skju:s/ (n) : c, ly do e thoai thac
2. magnitude /'m%9n1tju:d/ (n) : tam ln lao, v ai
3. to take much longer /te1k m^t~ l476/ (v) : can lau hn nhieu
ex : It takes us forty-five minutes to go from Saigon to Bien Hoa by Diesel train.
4. to scamp /sk%mp/ (v) : lam voi va cho xong (= to perform in a hasty, neglectful, or
imperfect manner)
5. to relax /r1'l%ks/ (v) : ngh ngi, sa hi
6. worth doing /w3:8/ : ang lam, bo lam
ex. This book is worth reading. The picture is worth seeing.
7. to devote oneself to /d1'v6$t/ (v) : chuyen tam vao
ex : John devoted himself to the study of astronomy.
(thien van hoc).
8. the comparative degree... the comparative degree : cang... cang...
ex : The more you clearn, the more eagerly you want to learn. The more haste, the less
speed.
(giuc toc bat at).
9. formidable /'f4:m1d6bl/ (adj) : ln lao, o so ; ky d
10. to dishearten /d1s'h@:tn/ (v) : lam nan long, lam nan ch
11. Procrastination /pr6$,kr%st1ne1~n/ (n) : s khat lan, tr hoan
ex : Procrastination is the thief of time.
12. to remonstrate with (a person) on (a thing) /'rem4ntre1t/ (v) : trach ai ve mot ieu g
ex : I remonstrate with him on his behavior.
ex : To remonstrate with (a person) against (a thing).
khang ngh ai ve mot ieu g.
ex : I remonstrated with Vu against his proposal.
Toi phan oi anh Vu ve e ngh cua anh ay.

4. MAN IS A TOOL USING ANIMAL

NGI LA LOAI VAT BIET DUNG DUNG CU
OUTLINE
1. Man is distinguished from all the animals by the fact that he invents and uses tools.
2. Illustrations.
Man is an animal ; for his bodily organs do not differ essentially from those of other
mammals1 such as the sheep, cow, horse or dog : but he is the only animal that has
invented and can use tools. This is only another way of saying that, while a man is
physically like many other animals, mentally he is quite different. Other animals can use
only the weapons or tools with which nature has endowed them and which are part of
their bodies teeth, claws, stings2, legs, wings, fins, etc. But man, whose natural weapons
teeth, nails, etc.) are feeble compared with3 those of many animals, has the intelligence
and genius4 to invent tools and weapons, which have made him the master of the brute
creation.
For example, man cannot run very fast or far, as compared to deer, horses, or ostriches5.
But he has discovered the power of steam and invented the steam engine ; and by its
means he can travel sixty miles an hour. Man's teeth, as cutting instruments6, are weak,
and his nails feeble, as compared to the teeth of the tiger or the claws of the lion. But he
has used steel and made himself knives and swords and spears. Man's arm and fist are
feeble weapons compared to the arms of the bear, the hoof of the horse, or the trunk7 of
the elephant. But he has discovered gunpowder, and made himself guns and cannon8, so
that he can kill at a thousand yards, and blow up a ship fourteen miles a way with a
shell. Man cannot swim fast or far, but he has invented the rowing boat, the sailing ship,
the steamer, and the submarine9, so that he can cross the water faster than the swiftest
fish. Man has no wings ; but he has invented the aeroplane, and can fly now faster than
the fastest bird. His eyes are weak compared to the eagle's ; but he has invented the
microscope10 and the telescope11. His voice is feeble compared to the roar of the lion,
or the trumpeting of the elephant ; but he has invented the telephone, and wireless
broadcasting12, and can now speak to his fellows thousands of miles away.other animal
uses tools. so it is just definition to descrobe man as "a toolusing animal."
Con ngi la mot loai ong vat bi cac c quan cua c the khong khac vi cac c quan
cua ong vat co vu, nh cu, bo, nga, cho. Tuy nhien con ngi la ong vat duy nhat
biet che tao ong thi biet s dung cong cu. Hay noi mot cach khac trong khi con ngi
giong ong vat ve mat vat ly con ve tam sinh ly con ngi hoan toan khac. Cac loai ong
vat khac ch biet s dung vu kh va cong cu t nhien, san co va thuoc ve c the cua chung
nh rang, vuot, chan, canh, vay... Nhng con ngi vi vu kh t nhien yeu hn so vi
nhieu loai ong vat, con ngi co tr thong minh va kha nang sang tao nen dung cu va vu
kh giup con ngi lam chu loai sinh vat hung d
V du con ngi khong the chay nhanh va xa bang nai, nga hay a ieu. Tuy nhien con
ngi a kham pha ra sc manh cua hi nc va che tao au may hi nc giup con
ngi du lch 60 dam 1 gi. Rang ngi - cong cu cat, nghien rat yeu cung vay, mong tay
mong chan lai rat mem so vi rang cua ho va vuot cua s t. Nhng con ngi lai s
dung thiec, t lam thanh dao, kiem cung nh gm. Canh tay va qua am cua con ngi
la cac loai kh gii yeu hn so vi cang chan cua gau mong vuot nga hay voi voi. Tuy

nhien con ngi che ra thuoc sung, t lam sung va khau ai bac v vay con ngi co the
ban chet cach xa 1 ngan yard co the thoi chiec tau xa 14 dam bang mot phat an phao.
Con ngi khong the bi nhanh va xa nhng con ngi phat minh ra chiec thuyen, tau
thuy, may hi nc, tau ngam v the con ngi bang qua dong nc nhanh hn loai ca bi
nhanh nhat. Con ngi cung khong co cach the nhng anh ta co kha nang sang che nen
may bay va ngay nay bay nhanh hn loai chim bay nhanh nhat. So vi mat chim phng
hoang mat ngi kem hn, nhng con ngi lai co kha nang phat minh ra knh vien vong
va knh thien van. So vi tieng gam vang cua s t hay tieng rong cua voi, giong noi cua
con ngi nho hn nhieu the ma con ngi lai co the phat minh ra may ien thoai, may
phat thanh vo tuyet ien. Ngay nay anh ta co the noi chuyen vi ban be cach xa hang
ngay dam.
Khong co loai ong vat nao s dung cong cu ngoai tr con ngi. V vay e xac nh ro
rang co the mo ta con ngi nh "mot loai ong vat s dung cong cu"!.
T MI :
1. mammal /'m%m6l/ (n) : loai vat co vu
2. sting /st17/ : s chch (ot) cua con trung - to sting (n) : ot
3. to compare with /k6mp'36/ : so sanh - to comprared to (v) : so sanh (v vi)
ex : This book cannot be compared with that one. Life is compared to a voyage.
4. genius /d21:ny6s/ (n) : ngi co tai
5. ostrich /'4str1t~/ (n) : con chim a ieu
6. instrument /'1nstr$m6nt/ (n) : dung cu
implement, tool : kh cu, dung cu ; utensil : o dung
7. trunk /tr^nk/ (n) : voi voi
8. cannon /'k%n6n/ (n) : sung ai bac
9. submarine /'s^bm6r1:n/ (n) : tau ngam, tiem thuy nh
10. telescope /tel1skr6$p/ (n) : ong nhom, vien vong knh
11. microscope /'ma1kr6sk6$p/ (n) : knh hien vi
12. Wireless broadcasting /'wa16l1s 'br4:dk@:st17/ (n) : s phat thanh vo tuyen ien

5. THE CONQUEST OF THE AIR.

CUOC CHINH PHUC KHONG TRUNG
OUTLINE
Introduction : - The dream of flying.
1. The balloon.
2. The airship, or dirigible balloon1.
3. The aeroplane.
4. Air services2.
Many ancient legends3 and fairy stories show that even long ago man dreamt of flying ;
but it is only in our own times that this dream has been realised.
The first practical step that was taken towards aerial navigation, was the invention of the
baloon towards the end of the 18th century, closely following the discovery of hydrogen
gas4. Navigation of the air by balloons might be compared to the navigation of the sea
by sailing vessels5 before the invention of the steam-boat ; for balloons were the sport
of the winds as for over a hundred years after their introduction no method of
propelling6 or guiding a balloon was discovered. They were not " flying " machines, but
only " floating " machines.
The next step was the invention of the dirigible balloon, or air ship, which Count
Zeppelin proved to be practicable at the beginning of this century. The " Zeppelin,"7 as
it was called, was really a huge cigarshaped balloon propelled by a motor engine and
steered8 like a ship. The Germans expected great things from their Zeppelins in the
Great War, but they proved to be rather a disappointment : and, although they are used
as passenger air-ships, the future is probably with the aeroplane.
The aeroplane has a different history, and flies according to9 quite a different principle.
The balloon and the airship are "lighter than air"10 craft11, and are lifted and
maintained in the air by hydrogen gas ; but the aeroplane, or "heavier than air"12 craft,
rises and flies by the resistance of the air itself. Just as a piece of card board13, when
thrown edge wise14, will skim15 through the air a long way, so the " planes " of the
aeroplane, when forced forward by the motor driven screw, will raise and maintain the
whole machine in the air. This is the real " flying machine," and it has now reached a
high state of perfection, although only a recent invention. Airmen now think no more of
rising up thousands of feet and flying hunderds of miles in the air than of travelling over
good roads in a motor car. Man's ancient dream of flying dah come true.
Already the Atlantic Ocean17 has been crossed by aeroplanes, and aeroplanes have
flown round the world. Already there are regular air services, carrying mails and
passengers, as between London and Paris. In a few years all the countries of the world
will be linked together by regular air-services as they are now by steamboats and
railways.
Nhieu chuyen than thoai cung nh truyen than tien cho thay rang cach ay lau roi con
ngi a m tng en bay. Nhng mai en thi ai cua chung ta c m o mi c
thc hien.
Bc au tien a thc hien c la nganh hang hai, ke en la phat minh cua khinh kh
cau vao cuoi the ky 18. Tiep theo sau la s kham pha ra hi hyro. Nganh hang khong co
khinh kh cau c sanh vi nganh hang hai vi thuyen buom a ra i trc phat minh

ra thuyen chay bang hi nc ; v khinh kh cau la mon the thao bay bang gio a co trc
ay 100 nam sau s xuat hien cua loai khinh kh cau ay bang xoay chan vt. Nhng loai
khinh kh cau nay khong phai la may "bay" ma ch la may "noi".
Bc tiep en la phat minh loai khinh kh cau lai c hay con tau bay tren khong trung
ma Count Zeppelin ngay t au the ky nay a chng minh c tnh thc tien cua no.
Khinh kh cau nay co ten goi la "Zeppelin" qua that la mot khinh kh cau hnh ieu thuoc
khong lo c thuc ay bi mot au mo-to ong thi c ieu khien nh mot con tau.
Trong thi ai the chien ngi c mong muon nhng mon hang v ai cua Zeppelin. Tuy
vay ho a chng to hi that vong va mac au chung c s dung nh nhng con thuyen
ch hanh khach tren khong th tng lai van co the la may bay thc s.
May bay co mot nen lch s khac han. No bay hoan toan theo nguyen l khac nhau. Khinh
kh cau va tau bay th nhe hn may bay, co the nang len, gi lai tren khong bang hi
hyro. oi vi may bay nang hn khong kh khi cat canh bay theo chieu hng a nh
cua no. No cung nh manh giay cac-tong kh nem i, no se lt i trong khong kh. May
bay khi bay co lc ay ve pha trc bi inh oc cua mot lam may bay bay len va gi
thang bang trong khong kh. ay that s la loai may bay. Ngay nay, may bay a at en
mc oc cao cua s hoan hao, dau rang ch co mot phat minh gan ay phi cong ngay nay
khong cho rang bay cao hang ngay bo va bay xa hang tram dam trong khong kh hn la
i tren nhng con ng tot tren xe hi. Giac m ngay xa cua loai ngi ngay nay tr
thanh s that.
Ngi ta a bay qua ai Tay Dng. May bay a bay khap the gii cung a co cac dch
vu hang khong thng xuyen mang th ch khach t Luan on en Pari. Trong vai nam
na, cac nc tren the gii se c lien ket bang dch vu hang khong nh chung ngay nay
c noi ket bang tau thuyen va ng ray.
T MI :
1. dirigible balloon /'d1r1d26bl ba'lu:n/ (n) : khinh kh cau lai c
2. air services /e6's3:v1s1z/ (n) : nhng dch vu hang khong
3. legend /'led26nd/ (n) : truyen tch, truyen ky, than thoai
4. hydrogen gas /'ha1dr6$ 9%s/ (n) : hi hy tro
5. sail vessels /se1l 'veslz/ (n) : thuyen (tau) buom
6. to propel /pr6'pel/ (v) : thuc i (bang xoay chan vt)
7. Zepplin /zepl1n/ (n) : ten ngi (Ferdinand von Zepplin, 1838 - 1917)
8. to steer /st16r/ (v) : lai, ieu khien
9. according to /-6'k4:d17 tu/ (conj) : theo, chieu theo (= in accordance with)
10. lighter than air /la1t6/ : nhe hn khong kh
11. craft /kraft/ (n) : may bay
12. heavier than air /hev16/ : nang hn khong kh
13. card board /'k@:db4:d/ (n) : giay cac tong
14. edge wise (or : edgeways) /ed2wa1z/ (adv) : ben b, ben mep ; men ben le
15. to skim /sk1m/ (v) : oc hay nhn lt qua, i lt qua
16. to think no more of something : khong ngh ti... na
17. the Atlantic Ocean /6t'l%nt1k '6$~n/ (n) : ai Tay Dng

6. TAKE CARE OF THE PENCE, AND THE POUNDS WILL TAKE CARE OF
THEMSELVES
TCH TIEU THANH AI
OUTLINE
1. Large sums of money disappear in casual1 petty axpenditures.
2. Expenditure must be systematic, and then money can be saved.
3. To live beyond one's income2 means misery.
Everv one knows how mysteriously money dribbles3 away in netty expenditure. Once
break a ten rupee4 note and how quickly it disappears ! We cannot remember how spent
it, and we have little or nothing to show for it : but it is gone. We forget that sixteen
annas5 make a rupee, and fifteen rupees make a pound, and that small spendings mount
up, and quite large sums of money have slipped through our fingers before we realise6
it. We did not take care of the pence, petty expenditures, and they mounted up to
pounds, which have taken wings and flown away. This is bound to7 be the case if we
don't watch our expenses, and if we carry our money abouT with us as loose cash in our
pockets.
People with small incomes are sure to get into8 financial difficulties if they have no
system in their expenditure. When the monthly pay comes in, a monthly budget9 should
be drawn up, and certain fixed sums allotted10 to meet necessary expenses such as
houserent, food fuel, clothes, travelling, etc. Then, before anything is assigned to11
luxuries, as much as can be afforded should be set aside as saved, and put into the post
office saving's12 bank. Then a certain amount should be kept in hand13 for extras14 and
unforescen expenses ; in fact it is generally found that these " extras " in the end run
away with a considerable sum15. Only when all this has been done, and if there is
anything , left, can expenditure on luxuries be allowed. Any one who adopts some such
system, and faithfully sticks to it16, will be able to live within his income17, and save
into the bargain18. He takes care in spending the pennies, and finds he has saved
pounds.
But when there is no system, and all the expenditure is casual, expenditure is sure to
exceed income, and the result will be constant money worries, unpaid bills, and
chronic19 debt. One of Dickens20 characters says that if your income is twenty shillings,
and you spend only nineteen shillings and six pence, that means happiness ; but if you
spend twenty shillings and six pence, it means misery.
Ai cung biet tien se ri lot i nhanh chong trong viec chi tieu khong tnh toan. Mot khi lay
ong 10 ong chi tieu th chang may choc no se het ! Chung ta khong the nh a chi tieu
nh the nao va hau nh khong co bang chng cho viec o, ma tien a tieu roi ! Chung ta
a quen rang 16 xu (An) la 1 ong, 15 ong bang 1 bang Anh, nhng chi tieu vat se ln
dan len va roi mon tien ln o se tuot khoi tay chung ta trc khi chung ta biet c ieu
o. Chung ta khong quan tam en nhng ong xu, nhng chi tieu vat, roi chnh nhng
ong xu, vat vanh nay se ln dan thanh nhng ong bang Anh vuot khoi mat. ieu nay
buoc phai nh vay neu ban khong quan tam en viec chi tien. Neu chung ta em tien theo
ben mnh nh la bo tien mat trong tui vay !.
Ngi vi nhng thu nhap t oi chac chan se gap kho khan ve tai chanh neu ho khong co
mot che o chi tieu phu hp. Khi tien lng hang thang en, ngan sach hang thang buoc

phai vach ra. Mot mon tien co nh c danh cho viec chi tieu can thiet nh tien thue
nha, nhien lieu nau an, quan ao, du lch... Sau o trch ra mot phan co the co e tiet kiem
va gi vao ngan hang quy tiet kiem do Nha Bu ien to chc trc khi co y nh chi tieu
phung ph. Luc o ban a nam gi mot so tien trong tay nh la so tien thang d e phong
viec chi tieu ngoai d kien. Thc te cho thay rang mon tien d ra ang ke nay cuoi cung
cung het sach luon. Ch khi tat ca viec nay c lam san va neu co ieu g bat trac, co
the danh vao viec lang ph. Nhng ai ap dung che o chi tieu nh vay va trung thanh bam
vao o, anh ta co the song vi khoang thu nhap cua mnh ong thi tiet kiem c. T
anh kiem tra lay nhng ong xu va nhng ong bang se t kiem tra lay !.
Tuy vay neu khong co che o chi tieu nao, va tat ca viec chi tieu eu cau tha. Chac chan
rang viec chi tieu cua ban se vt qua mc thu nhap. Ket qua se la noi ban khoan ve tien
bac, nhng phieu thanh toan n nan va mon n tr thanh lau nam khong tra c. Mot
trong nhng li noi ac sac cua Dickens rang neu thu nhap cua ban la 20 ong si-linh va
ban chi ra ch co 19 si-linh va 6 xu. ieu o co ngha la niem hanh phuc ; nhng neu ban
chi ra 20 silinh va 6 xu co ngha rang kho au !
T MI :
1. casual /'k%2u6l/ (adj) : ngau nhien, khong quan tam
2. beyond one's income /'17k^m/ qua so li tc cua ta
3. to dribble /dr1bl/ (v) : ri, lot, i
4. rupee /'ru:p1:/ (n) : ong bac An o
5. anna /'%n6/ (n) : ong xu An o
6. to realise /'r16la1z/ (v) : biet, nhan thc ra
7. to be bound to /ba$nd/ (v) : buoc phai
8. to get into (difficulties, trouble, etc.) /9et '1nt$/ (v) : gap (kho khan, chuyen rac roi...)
9. budget /'b^d21t/ (n) : ngan sach
10. to allot /6'l4t/ (n) : danh cho ; phan phoi cho - allotment
11. to assign to /6'sa1n/ (v) : ch nh ; ch phat
12. postoffice savings : Quy tiet kiem do Nha Bu ien to chc.
13. in hand /1n h%nd/ co trong tay, co san
14. extras /ekstr6z/ (n) : so thang d, tha ra
15. a considerable sum : mon tien ang ke
16. to stick to /st1ck/ (v) : bam vao
17. to live within one's income : song trong pham vi li tc cua mnh.
18. into the bargain /'b@:91n/ (n) : vao mon hang o, vao cuoc thng lng mau dch o
ex : She gave two hundred dollars into the bargain.
Ba ay a tra 200 ong ve mon hang o.
19. chronic /kr4n1k/ (adj) : kinh nien ; co lau nam
20. Dickens : Charles Dickens 1812 - 1870 /d1kenz/ (v) : (ten van s lng danh cua nc Anh)

7. CLEANLINESS OF MIND AND BODY

TRONG SACH VE TAM HON VA THE XAC
OUTLINE
Introduction : Cleanliness is a part of godliness1.
1. Cleanliness of Body
a. is necessary for health,
b. and for self-respect
2. Cleanliness of Mind.
"Cleanliness", says the old proverb, "is next to godliness". This saying simply
emphasises the great importance of cleanliness. But in practice2 it has some times been
interpreted3 in a different way, and made to mean that godliness can dispense4 with
clealiness. In the Middle Ages in Europe, and insome places and classes in India.
godliness was associated with5 dirt. The old ascetic6 monk, and the Indian Yogi7, were
considered to be all the more holy for being filthy. But true godliness surely means
cleanliness of soul and body ; and the old proverb should read, " Cleanliness is a part of
godliness ".
Cleanliness of body is necessary for physical health. Dirt and disease go together.
Disease germs breed and thrive and multiply in dirty ; and the epidemic diseases9 which
sweep over a country and carry off thousands, are the results of the drity habits and
surroundings of the people. No one can keep healthy who does not keep clean. Not only
the regular washing of hands and face but the frequent and thorough bathing of the
whole body, and the wearing of clean clothes, are conditions of good health10.
Cleanliness of body is also necessary for self-respect. No one can expect to mix with
decent society11 if he is not clean and neat. It is an insult to respectable people to meet
them with dirty face and hands, and soiled and evil smeiling12 clothes. A gentleman
would feel ashamed if he could not keep himself scrupulously13 clean.
But even more important than cleanliness of body is cleanliness of mind. To call a mind
" clean ", or " dirty " is to use metaphorical14 language. Just as15 linght is the symbol16
of truth and goodness, and darkness of ignorance and evil, so dirt is the symbol of moral
evil and cleanliness of moral purity. Sin is dirt ; and in all religions the sinner prays to
God for cleansing. " Wash me and I shall be whiter than snow ", cries the Psalmist ; and
" Cleanse thou me from secret faults ". A man may be clean in body, but if his mind is
full of impure desires, dirty thoughts and unclean imaginings, he is a dirty man, however
much he may wash his skin. True cleanliness, then is not only next to, but a part of true
godliness.
Cham ngon co cau "Sach se gan vi thanh thien". Li noi n thuan muon nhan manh
en s quan trong cua tnh sach se. Trong thc te, li noi nay a c nhac lai nhieu lan
di nhieu dang khac nhau, nhng ngha chung van la s thanh thien luon song hanh vi
tnh sach se. Au Chau, vao thi Trung co va mot so ni An cung nh mot so giai cap
An, thanh thien ong ngha vi d ban. Thay tu kho hanh ngay xa va cac tn o mon
phai An c xem nh la s thanh tu cua tuc tu. Tuy nhien s thanh tu that s chac chan
co ngha la s trong sach tam hon va the xac. Do o cau cham ngon co the noi rang
"S trong sach la mot phan cua thanh thien" !

Sach se the xac rat can cho sc khoe. D ban va benh hoan luon i cung nhau. Nhng
vi trung benh se gay mam, phat trien va sinh soi trong s d ban. Cac can benh dch
truyen nhiem se lan tran khap trong nc lam hang ngan ngi mang benh. o la hau
qua cua thoi d ban bao ve va moi trng xung quanh. Khong mot ai c sc khoe ma
khong chu gi sach se. Khong ch ra tay, mat sach se thng xuyen ma phai tam ra c
the sach se eu an, mac ao quan sach se. Tat ca bieu hien tnh trang sc khoe tot.
Sach se c the con la ieu can thiet cho long t trong. Khong ai thch gia nhap vao mot
xa hoi lanh manh ma ban than anh ta khong sach se gon gang. Se la ieu lang ma oi vi
ngi t trong neu ban gap ho vi gng mat va tay chan ban, ao quan xoc xech bui
bam. Mot ngi lch s se cam thay xau ho neu anh ay khong t mnh sach se can than !
Tuy nhien ieu quan trong hn s sach se than the o la trong sach tam hon. Goi mot
tam hon "trong sach" bay "d ban" la a dung en ngha an du. ung nh anh sang la
bieu tng cua s that va s tot ep. Bong toi la cua s ngu dot va toi loi. Do vay d ban
la bieu tng cua toi ac, sach se la bieu tng cua s thanh cao, thanh khiet. Toi loi la
d ban. Trong cac ton giao, ngi co toi thng cau nguyen Chua mong c ra toi
"Xin Chua hay ra toi cho con e con c trong sang hn". Ngi sang tac nen thanh ca
th khan khoan cau xin Chua : "Xin ngi hay ra sach con khoi nhng toi loi con an
cha". Mot ngi co the sach the xac, nhng neu tam tr ho ay nhng ham muon toi
loi, t tng d ban vi nhng tng tng khong trong sach, anh ta la mot ngi d ban
cho du anh ta co tam ra sach se chang na. Trong sach that s khong phai la ke can vi
thanh thien, ma la mot phan cua s thanh tu that !.
T MI :
1. godliness /94dl1n1s/ (n) : s thanh thien, u tu
2. in practice /'pr%kt1s/ (n) : tren thc te
3. to interpret /1n't3:pr1t/ (v) : giai thch
4. to dispense /d1'spens/ (v) : phan phat
5. to assciate with /6s6$~16t/ (v) : lam ban vi, quen vi
6. ascetic /6'set1k/ (adj) : khac kho, kho hanh
7. Yogi /'j6$91/ (n) : tn o mon phai
8. to multiply /'m^lt1pla1/ (v) : tang len boi phan ; nhan len
9. epidemic diseases /,ep1'dem1k d1's1:z1z/ (n) : benh dch truyen nhiem
10. good health /9$d hel8/ (n) : sc khoe tot
11. decent society /d1:sent s6'sa16t1/ (n) : xa hoi lanh manh
12. evil smelling /'1:vl 'smel17/ (n) : hoi thoi, kho ngi
13. scrupulously /kru:pj$l6sl1/ (adv) : rat can than, than trong
14. metaphorical /,met6'f4r1kl/ (adj) : ch ve ty du, v von, v du
15. just as...so... (conj) : ung nh...th...cung vay
ex. Just as lungs are to the animal, so are the leaves to the plant.
Buong phoi co tac dung the nao vi con vat th la oi vi cay cung ung vay.
16. symbol /s1mbl/ (n) : dau hieu tieu bieu
17. the Psalmist /'s@:m1st/ (n) : ch Vua David trong Kinh Thanh

8. THE POWER OF THE PRESS

SC MANH CUA BAO CH
OUTLINE
1. Modern power of the press based on1 spread of education2
2. Newspapers mould3 public opinion4.
3. The press through public opinion controls the Government.
4. This power may be used for good or evil.
5. A commercialised press tends to evil.
The power of the press in any country depends on the number of newspaper readers ;
and this, in turn, depends on the spread of education. Where readers are few
newspapers must be few, and can appeal5 directly to only a small minority of the
population. In a country like England, where even the poorest workingman can read, the
reading public6 is practically the whole nation. Hence the large number of newspapers
and their great influence on public opinion.
Now the great majority7 of newspaper readers are uncritical8. Only a few think for
themselves, and form their own opinions. Most accept what they read without question,
and take their opinions ready make from their favourite10 papers. Newspapers therefore
mould public opinion.
In democratic countries where by the system of election and representation11 the
people control the government, public opinion is the chief power. No democratic
government will have to yield13 to public opinion, or be driven out of office14. It is
therefore obvious that, if the press controls public opinion, and public opinion controls
the government, the press ultimately controls the government. Such is the political
power of the press. The pen is indeed mightier than the sword15.
This great power may be used for good or evil. If the great newspapers are serious16,
disinterested and clean, and give their readers a wise and courageous and lofty lead17 on
great national questions, the power of the press will be a blessing. But if the papers are
frivolous18, prejudiced and corrupt, and pander19 to the worst tastes of the people by
filling their pages with scandal20 and sensationalism21 their influence must be bad, and
even disastrous22.
The commercialising23 of the modern press is an evil. A newspaper is a business
concern24 and is meant to sell, to get a large sale, it must give its readers what they
want. And the more extreme and sensational and excit-ing it is, the better it will sell. It
therefore cannot afford to be lofty and serious and moderate. A country that has an
independent and clean press, is blessed indeed.
bat c nc nao, sc manh bao ch tuy thuoc so lng oc gia. ieu nay con tuy anh
hng giao duc cua bao. Ni co t oc gia, nen phan phoi bao t ni o, va co the loi
cuon trc tiep oi vi mot bo phan dan chung thieu so nho. Nh nc Anh, tham ch
ngi cong dan ngheo nhat cung oc bao. Thc te oc gia la toan bo dan chung. Do o
con so ln bao ch va tac ong ln lao cua no len y kien quan chung.
Ngay nay, a so cac oc gia eu khong thch phe bnh. Ch co mot so t ngi ngh ve ho,
a ra y kien rieng. Hau het ho eu chap nhan nhng thong tin ho oc ma khong neu cau
hoi va a ra ly do ho thch bao nao nhat. V vay bao ch un uc y kien cua quan chung.

 cac nc dan chu co the o bau c va quyen ai bieu, nhan dan kiem soat nha nc, y
kien cua quan chung la sc manh chnh. Khong co mot chnh phu dan chu nao lai phai
nhng bo y kien quan chung, hay b cach chc. Do o, co mot ieu ro rang rang neu bao
ch kiem soat d luan, va d luan kiem soat nha nc, th bao ch t ra kiem soat c nha
nc. ay chnh la sc manh chnh tr cua bao ch. Cay but qua that ben hn gm !
Sc manh ln lao nay co the dung vao viec tot hay toi ac. Neu bao ch nghiem tuc, trong
sach, khong v li nhuan, em lai cho oc gia lng kien thc khon ngoan dung cam va la
ngi dan au ve nhng van e ai s cua quoc gia. Luc o sc manh cua bao ch rat
ln. Nhng neu bao ch co noi dung tam thng, v van, tao thanh kien, hoi lo va chieu
theo nhng y thch xau xa vi ay ray nhng vu tai tieng, tnh duc. No co anh hng xau,
tham ch tai hai.
Viec thng mai hoa nganh bao ch hien ai la mot toi ac. Moi mot t bao la mot hang
buon, co ngha rang phai ban e co mot so lng ln. Bao ch phai em lai cho oc gia
nhng g ho muon oc. T bao cang cha ng noi dung hay, phong phu, cang kch thch
ngi oc, bao ban cang chay. V vay bao ch khong the mang t tng cao quy, nghiem
trang va ung mc. Mot nc co nen bao ch trong sach va oc lap qua that rat qu bau!.
T MI :
1. based on (upon) /be1sd on/ (conj) : can c vao
2. spread of education : s pho cap giao duc
3. to mould /m6$ld/ (v) : tao thanh ; nan theo khuon
4. public opinion /'p^bl1k 6'p1nj6n/ (n) : d luan, cong luan
5. to appeal /6'p1:l/ (v) : keu goi
ex. The countries involved appealed to arms.
Nhng quoc gia lien quan a tong ong vien.
6. the reading public /'r1:d17 'p^bl1k/ (n) : oc gia (noi chung)
7. the great majority /9re1t m6'd24r6t1/ (n) : ai a so - minority : thieu so
8. uncritical /,^n'kr1t1kl/ (adj) : khong thch phe bnh
9. ready made /red1 me1d/ (adj) : lam san
10. favourite /'fe1v6r1t/ (adj) : c a chuong nhat
11. representation /,repr1zen'te1~n/ (n) : quyen ai bieu, ai ngh che
12. sooner or later : sm muon, chang chong th chay
13. to yield /j1:ld/ (v) : nhng bo ; phuc tong ; lam theo
14. cut of office : khong con ta chc.
15. The pen is mightier than the sword : ngoi but con manh hn thanh kiem
16. serious /'s16r16s/ (adj) : ng an ; nghiem trang ; ang hoang
17. lead /l1:d/ (n) : s dan au, lanh ao
ex. to take the lead : lanh ao.
18. frivolous /'fr1v6l6s/ (adj) : tam thng, phu phiem, v van
19. to pander /'p%nd6/ (v) : chieu theo (th hieu cua oc gia)
20. scandal /'sk%ndl/ (n) : chuyen tai tieng, chuyen khong ng an
21. sensationalism /sen'se1~6n6li6m/ (n) : s gay "giat gan" (cho oc gia)
22. disastrous /d1'z@:str6s/ (adj) : tai hai
23. commercializing /k6'm3:~6la1z17/ (n) : viec thng mai hoa

24. business concern /'b1zn1s k6n's3:n/ (n) : hang buon, thng iem
25. to afford /6'f0:d/ (v) : chu ng ; co kha nang

9. THE FOLLY OF LISTENING TO IDLE RUMOUR

NGHE TIN ON NHAM LA MOT TRONG NHNG CAI DAI CUA CON NGI
OUTLINE
1. Idle rumour, which is responsible for so much mischief, is spread by credulous1
hearers.
2. Rumour exaggerates trivial2 and innocent things into portentous3 evils.
3. Our duty is to be crilical4, and to refuse to accept or pass on, stories until we have
verified5 them.
Idle gossip and irresponsible chatter6 do an immense amount of mischief. They often
lead to7 the breaking up of friendships, to unjust prejudice, to loss of reputation, to any
amount of sorrow and suffering, and even to ruin. But idle rumours could do no harm if
there were not a large number of credulous people who accept all they hear, and pass it
on to others in a still more exaggerated8 and distorted9 form. If there were no receivers
of stolen goods, there would be fewer thieves ; and if there were no silly and credulous
people, there would be fewer gossip mongers10.
It is wonderful how a rumour grows. A traveller, says an old story, walking along a road
at night, noticed a glow-worm shining in a hedge near a haystack. Soon after, he met a
man and told him what he had seen, adding that at first he thought the light was a
burning match. This man told another that a traveller had seen a burning match near a
haystack, and that there was a danger of the haystack getting on fire, When the next
report of the incident was made, it was that the haystack was on fire, and there was
danger of the farm-house catching fire too Finally, this story was that the farm house
was burnt down and all the inmates11 suffocated12. And all this arose out of the
traveller's simple remark that a glow worm's light looked like a burning match !
Knowing, then how stories get exaggerated, and what harm false and silly rumours do,
we should keep an open mind and cultivate a critical attitude. When some one tells us a
story against another (for rumours are generally evil), we should ask ourselves three
questions. First is our informant13 in a position to know the facts at first hand14 ?
Second, is he a man whose word can be relied on ? Third, has he any motive, such as
personal spite, to make up or exaggerate such a discreditable story ? In nine cases out
of ten15 we shall find that our informant is either repeating second hand gossip, or he is
a man who is known to exaggerate or distort what he hears, or that he has some private
motive for inventing, or exaggerating, the story. In which case, our duty is to suspend16
judgment and keep the matter to ourselves until we can verify its truth.
Viec ngoi le oi mach va chuyen phiem vo tha nhan gay ra khong biet bao nhieu ieu
phien luy. Chung thng dan en o v tnh ban, a en thanh kien khong chnh ang,
lam ton hai danh tieng, lam buon rau kho au, tham ch lam tan nat. Tuy nhien nhng li
on vo can c se vo hai neu khong co nhng con ngi nhe da de tin roi lai truyen tin
cho ngi khac co phong ai them, tham ch con xuyen tac. Neu khong co nhng ngi
nhan hang an cap c, se con lai t trom cp hn. Va neu khong co nhng ngi vo
duyen ca tin se co t ke ngoi le oi mach.
That ly thu khi li on ai ngay mot tang. Mot khach du lch ang bc doc con ng
trong em khuya, nhn thay mot om sang rc ang chieu sang gan ong co kho. Lat sau
ong gap mot ngi an ong, noi vi ong ta nhng g ong va nhn thay co them that rang

luc au ong ngh la anh sang phat ra t que diem ang chay. Ngi nay lai ke sang cho
mot ngi khac rang mot khach du lch a nhn thay mot que diem chay gan ong rm
kho, va rang moi nguy dong rm sap bat la chay. Khi li truyen at tiep en ve s kien
tren, ong co kho ang chay, moi nguy la nong trai cung se ben la. Cuoi cung cau
chuyen c truyen rang ngoi nha a chay rui va toan bo ngi nha a chet ngat. Toan
bo cau chuyen nay vt ra ngoai li nhan xet thuan tuy cua khach du lch rang o la mot
om sang trong giong nh que diem ang chay !
e biet c cau chuyen c cng ieu nh the nao cung nh li on sai, vo can c
gay tac hai g, chung ta phai m rong tr oc, nuoi dng mot cai nhn phe phan. oi khi
ai o ke chung ta mot cau chuyen khong hay ve ngi khac (v li on ai noi chung eu
la nhng li noi xau). Chung ta phai biet t hoi ba cau hoi sau. Trc tien ngi a tin
co biet tin tc o trc tiep hay khong ? Th hai, lieu tin tc cua anh ta co can c hay
khong ? Va th ba, xem anh ta co ong lc nao noi len nhng li o khong ? Chang han
long han thu ca nhan tao nen hay cng ieu cau chuyen o ? Chn trong mi trng
hp cho thay ngi phao tin hoac lap lai tin tc cu, neu khong anh ta phai la ngi hay
cng ieu cau chuyen hoac bop meo nhng g nghe c. Hoac anh ta co mot ong lc
ca nhan e dng nen cau chuyen mi hay thoi phong cau chuyen len. Trong moi trng
hp nay cong viec cua chung ta la phai hoan lai nhng li nhan xet va gi van e cho
en khi xac nh no la ung s that !.
T MI :
1. credulous /kredjul6s/ (adj) : de tin ngi, hay tin, ca tin
2. trivial /tr1v16l/ (adj) : tam thng ; nho nhoi
3. portentous /p0:'tent6s/ (adj) : ang s, khung khiep
4. critical /kr1t1kl/ (adj) : thch phe bnh, phe phan
5. to verify /ver1fa1/ (v) : xac nh, chng minh ; kiem chng
6. chatter /t~%t6(r)/ (n) : chuyen phiem, chuyen ba hoa
7. to lead to /l1:d/ (v) : dan ti
8. exaggerated (p. a) /19'z%d26re1t1d/ (adj) : (c) phong ai, theu det them
9. distorted (p. a) /d1'st4:t1d/ (adj) : b meo mo, xuyen tac
10. gossip monger /'94s1p 'm^796/ (n) : ke phao tin on
11. inmate /'1nme1t/ (n) : ngi cung nha
12. suffocated (p. a) /'s^f6ke1t1d/ (adj) : b nghen th ; chet v ngat hi
13. informant /1n'f0:m6nt/ (n) : ke a tin, ke truyen tin
14. first hand /f3:st h%nd/ : trc tiep (nhan c)
15. in nine cases out of ten : chn trong mi trng hp
16. to suspend /s6'spend/ (v) : hoan lai

10. HOLIDAYS
CAC KY NGH
OULINE
1. The necessity of holidays.
2. The abuse of holidays.
3. The ringht use of holidays.
There is not much need of proving to most schoolboys that holidays are necessary. They
are quite convinced1 that they are and most desirable too. They welcome a holiday from
school with hilarious2 joy, and plague3 the headmaster on the least excuse to let them
off their lessons. It would be more in place4 to try to convince5 them of the necessity of
work and study. Yet it may be desirable to show that regular intervals6 of rest,
recreation, or a change of occupation, are really necessary. As the old rhyme7 says,
"All work and no play,
Makes Jack a dull boy."
Holidays at proper intervals are especially necessary for young people, and for those
engaged8 in hard mental work ; for continuous work, without a break, will injure the
health, and may cause a nervous break down9. A short holiday, rightly used, will send
us back to our work with renewed zest ans vigour.
"Rightly used." It all depends upon that. For holidays may be abused. If the holidays is
spent in stupid idlenes, or in an exhausting round10 of exciting amusements, or shut up
in close stuffy11 rooms drinking and playing, or in any other unhealthy way, the boy or
man will come back to his work tired, listless12, and uninterested. The holiday, instead
of doing good, has done harm,-much more harm than steady work could ever do.
How can a holiday, then be best used, so that at the end of it we shall come back to our
work with energies13 renewed and interest keener than ever ? If we are students, or
have been shut up in stuffy offices, we should get away into the pure air of the country
and live a healthy, open-air life14, enjoying games or sports. We should avoid unhealthy
amusements, keep early hours15 and get plenty of refreshing sleep. And we should not
be completely idle. Change of occupation is a rest, And if we have a little regular word
to do, work that we take an interest in17, it will make our holiday not only healthier, but
more enjoyable.
Khong can chng minh rang k ngh he rat quan trong oi vi toan bo hoc sinh nam bi l
le ay sc thuyet phuc rang hoc sinh nam co nhieu mong muon nhat. Chung chao on
mot ngay ngh trng vi niem vui ay hn h, va lam thay hieu trng phai tang l
cho phep chung ngh hoc. Co gang thuyet phuc vi chung rang lam viec va hoc hoi la
ieu quan trong. Tuy nhien van bieu hien mot c muon ve khoang cach ngh ngi eu
an, s tieu khien hay s thay oi nghe nghiep eu that s can thiet. Nh van th cu co
noi.
"Lam viec ma khong chi
Se bien cau be Jack thanh mot ngi ngu".
Ky ngh he ung vi thi iem cua no rat can thiet cho thanh nien va cho nhng ai lao
ong bang tr oc met nhoc, e tiep tuc lam viec ma khong b gian oan lam anh hng
en sc khoe, co the gay nen suy sup tinh than. Mot ngay ngh t oi phai c tan dung
triet e, se a chung ta tr lai cong viec vi niem say me mi ay hng thu !. "Hay tan

dung triet e". Tat ca eu le thuoc no. Nhng ngay ngh he co the b lam dung. Do vay
neu ky ngh c tieu khien khong than trong hay trong moi trng met la cua nhng tro
vui chi hng thu hay t nhot mnh trong can phong ngot ngat uong ru, chi bi, hoac
trong nhng cach khong lanh manh ngi ta se quay tr lai cong viec go bo, chan nan,
thieu hao hng. Ky ngh, thay v lam viec tot, lai lam ieu tai hai hn cong viec ben b ma
a tng lam.
Mot ngay ngh he s dung nh the nao e c tot nhat e cuoi cung chung ta se tr lai
cong viec cua mnh vi nang lng mi vi long quan tam say me hn bao gi het ?
Neu chung ta la sinh vien hay b nhot trong mot van phong ngot ngat. Chung ta se tong
khong kh nay vao luong khong kh trong lanh mien que va song mot cuoc song ngoai
tri lanh manh, chi cac tro chi va cac mon the thao. Chung ta phai tranh cac hoat
ong khong lanh manh, ngu sm day sm, ngu that nhieu that sau, va khong c nhan
roi qua. Hay thay oi cong viec nh mot s ngh ngi. Va neu chung ta co mot cong viec
lam thng xuyen t oi, hay lam no khi thay hng thu. ieu o se lam cho ky ngh cua
chung ta them lanh manh va vui ti !.
T MI :
1. convined (p. a) /k6n'v1nt/ (adj) : tin vng vang ; c thuyet phuc
2. hilarious /h1'le6r16s/ (adj) : vui ve, hn h, tng bng
3. to plague /ple19/ (v) : quay ray, lam phien
4. in place /1n ple1s/ : thch hp
5. to convince /k6n'v1ns/ (v) : thuyet phuc, lam cho tin phuc
6. interval /1nt6vl/ (n) : khoang thi gian ; khoang cach quang
7. rhyme (hoac : rime) /ra1m/ (n) : van (trong th)
8. engaged (p. a) /1n'9e1d2d/ (adj) : ban
ex. He is engaged in writing a book.
9. break down /'bre1k da$n/ (n) : s suy nhc
10. round /ra$nd/ (n) : mot hoi, mot loat
11. stuffy /'st^f1/ (adj) : b th, ngot ngat
12. listless /l1stl6s/ (adj) : chan nan, khong thay hao hng
13. energy /'en6d21/ (n) : ngh lc, nang lc
ex. Atomic energy : nang lng nguyen t.
14. open-air life : i song ngoai tri
15. to keep early hours : ngu sm, day sm
16. refreshing /r1'fre~17/ (adj) : sang khoai, khoan khoai
17. to take an interest in : thay thch thu trong viec...

11. EXAMINATIONS
CAC KY THI
OUTLINE
1. Uses of examinations :
(a) Tests of efficiency1.
(b) A stimulus2 to work.
2. Disadvantages :
(a) Encourage cramming3.
(b) Imperfect tests of efficiency.
Examinations are often denounced4 as a bad system. But they have their uses ; and the
critics have never yet devised a system which will take their place.
In schools and colleges and government departments, examinations are necessary as
tests of efficiency. There must be some visible proof that a boy is fitto be promoted to a
higher class, the next stage in his education ; and there must be some tangible5
guarantee that a young man leaving college has imbibed6 a certain amount of
knowledge and undergone a certain amount of mental training. And before anyone can
be given a responsible post, he must have a chance of showing that he has sufficient
intelligence and knowledge to be safely entrusted with the duties of the position. Such a
test is of special importance in such pratical professions as medicine ; for no one will
want to entrust his health to a man who has not proved that he has sound7 knowledge of
the human body, the laws of health, and the remedies8 for disease. In all these cases,
the only practical test seems to be the examination.
Examination are also useful as a stimulus to work. If a student at college knows there is
no examination ahead of9 him, unless he has the love of acquiring knowledge for its
own sake, he will take things easily12, and not put in the amount of hard work and
systematic study necessary to a sound education.
On the other hand, there are no doubt evils connected with the examination system.
For one thing11, examinations encourage the habit of cramming. It is quite possible to
pass an examination by camming ; but that means that an examination may not be a real
test of knowledge. For knowledge acquired by cramming is superficial12 and easily forgotten and has no effect in training the intellectual powers.13.
For this reason, an examination is not an unfailing14 test of efficiency : for the man who
passes may not really be as good as the man who fails, who may have a better brain and
sounder knowledge. And an examination is no test of moral qualities15. which are the
most important of all.
Cac ky thi thng c tuyen bo nh la mot he thong toi. Tuy nhien chung co cong dung
cua chung. Cac nha phe bnh cha bao gi a ra mot he thong se c to chc.
Tai cac trng hoc, ai hoc va cac bo phan cua nha nc, ky thi rat can thiet c xem
nh nhng bai kiem tra kha nang. Phai co bang chng cu the rang hoc sinh nam kia phu
hp vi viec c e bat ng au lp. Giai oan tiep theo la qua trnh giao duc cua anh
ta, va phai co s bao am nhat nh rang khi anh ta ri ghe ai hoc co hap thu mot so
lng kien thc nhat nh va phai trai qua mot so th thach tinh than. Bat ky ai trc khi
nhan c th bao am, anh ta phai co c hoi chng to co u tr thong minh va tri thc
e c giao pho nhiem vu phu hp vi cong viec. Mot cuoc th nghiem co tam quan

trong ac biet trong chuyen mon thc te cua y khoa. V khong ai muon giao pho sc khoe
cua mnh cho mot ngi khong chng to c rang anh ta am hieu ve c cau sinh ly cua
c the, qui luat cua sc khoe va cac phng phap cha benh. Trong tat ca nhng trng
hp nay, viec th nghiem thc te duy nhat dng nh la ky thi.
Ky thi cung la s kch thch lam viec bo ch. Neu nh mot sinh vien biet trc rang se
khong co thi c trong qua trnh hoc, anh ta chac chan se xem nhe, khong em het tam sc
vao viec nghien cu co he thong, can thiet cho mot nen giao duc toan dien tr khi anh ta
co long say me gat hai kien thc v li ch cua mon hoc.
Mat khac, ro rang rang cai kho gan lien vi he thong thi c.
ng ve 1 phng dien, ky thi se khuyen khch thoi quen on thi cho sinh vien. ieu nay
hoan toan co the thi au van ap. Nhng no co ngha rang mot ky thi khong phai la mot
s kiem tra kien thc that s. oi vi kien thc co c bang s on thi la nong can va
nhanh chong se quen i va khong co tac dung ren luyen tr lc.
V ly do nay, ky thi khong phai la mot bai kiem tra nang lc hoan hao : mot ngi thi au
co the khong gioi bang ngi thi rt hieu biet rong hn va co mot tr oc tot hn. ong
thi ky thi cung khong phai kiem tra c tnh - cai quan trong nhat trong tat ca !.
T MI :
1. efficiency /1'f1~ns1/ (n) : kha nang, hieu nang
2. stimulus /st1m$l6s/ (n) : s thuc ay, kch thch
3. cramming /kr%m17/ (n) : s hoc don, hoc voi vang e i thi
4. to denounce /d1'na$ns/ (v) : to cao - denunciation
5. tangible /'t%nd26bl/ (adj) : xac thc, nhat nh, minh bach
6. to imbibe /1m'ba1b/ (v) : hap thu, tap nhiem (t tng, hoc thuyet, v, v.)
7. sound /sa$nd/ (adj) : ay u, kien toan ; trang kien
8. remedy /rem6d1/ (n) : phng phap bo cu ; phng thuoc
9. ahead of /6'hed 6v/ (conj) : trc..., trc
10. to take things easily : coi nhe moi s viec
11. for one thing : ve mot phng dien
12. superficial /,su:p6'f1~l/ (adj) : nong can, be ngoai
13. intellectual /,1nti'lekt~$6l/ (adj) : tr lc
14. unfailing /^n'fe1l17/ (adj) : xac thiet, khong sai, hoan hao
15. moral qualities /m4r6l kw4l6t1z/ (n) : c tnh

12. UNION IS STRENGTH

OAN KET MANG LAI SC MANH
OUTLINE
1. Aesop's Fable1
2. The strength of an army or a team depends on its unity.
3. This applies to all departments of life2.
The best illustration of this saying the familiar fable of Aesop. An old man, being
distressed3 by the constant quarrelling going on between his sons, one day called them
to him and showed them a bundle of sticks tied together, and asked if any of them was
strong enough to break them. First one, and then another tried ; but although they were
all strong young men, they all failed. He then untied the bundle, and told them to break
each stick separately. This they did easily, and all the sticks were soon broken in pieces.
Thus he taught them that united they would be strong, but disunited they would always
be weak.
The same lesson can be learnd from the organisation of an army, or a football team. The
strength of a regiment consists in4 all the soldiers acting together as one man. This is the
secret of the constant drilling on the parade ground, and army discipline. If a thousand
men go into battle who have never learnt to act together, each man fighting as and when
he likes, they will be defeated with ease5 by a disciplined and united company of only a
hundred strong. One of Napoleon's6 favourite maxims was, " Divide and conquer." If he
could divide the enemy's army up, and take one part at a time, he could conquer it
piecemeal7 ; or he could subdue a whole nation by fomenting8 discord9 among its
different classes, and breaking it up into warring factions10.
In the same way, the success of a football team in a match depends very much on their
"team work"11 ; that is, the way the members work together and cooperate12 with each
other. A team composed of comparatively weak individual players, but well organised
and playing heartily together, has often defeated an ill organised team composed of
much better players.
In all departments of life union, or cooperation, is strength ; disunion13 is weakness. A
united nation, a united community, a united family, a united society of any sort, is strong
; but disunited, quarrelling, split up into factions, they are all weak. United they stand ;
disunited they fall. Their motto14 must be, " One heart one way."
Minh hoa tot nhat cho li noi nay la cau chuyen ngu ngon tng t cua Aesop. Mot ong
lao no buon phien v cuoc cai co cua hai ngi con trai. Mot hom cho goi ho lai, ong trao
mot bo ua bao ai co sc manh hay be gay bo ua ay. Tng ngi mot co gang nhng
eu that bai, mac dau ca hai eu manh khoe, cng trang. Sau o ong thao bo ua ra,
bao ho be gay tng chiec mot mot cach de dang. Chang may choc nhng chiec ua eu
b gay. V vay ong khuyen ho oan ket se tao them sc manh, nhng chia re se tr nen
yeu uoi !.
Bai hoc tng t co the c rut ra t mot to chc trong quan oi hay oi bong a. Sc
manh cua mot trung oan bao gom tong cac binh s cua trung oan hop lai tao thanh.
ay la b quyet cua s luyen tap lien tuc khi dieu hanh oan quan va trat t trong quan
oi. Neu mot ngan ngi tham gia chien au nhng cha hoc cach hanh ong ket hp
nhau, ho se b anh bai de dang bi mot oan quan co 100 chien s biet oan ket, co ky

luat. Mot trong cac cach ngon cua Napoleon la "chia e tr". Neu ong co the chia cat
quan oi cua ke thu va tan cong cung mot luc, ong co the chinh phuc c dan dan. Neu
khong ong co the chia nho mot dan toc bang cach gay chia re, bat hoa gi cac tang lp
tr thanh cac be phai chong oi nhau.
Tng t, thanh cong cua mot oi bong a trong tran au tuy thuoc rat nhieu vao "cong
sc cua toan oi". Ngha la s ket hp cvua cac cau thu va loi chi cua cac cau thu. Mot
oi bao gom sc yeu tng oi cua moi cau thu nhng lai la mot to chc manh co loi
chi phoi hp an y vi nhau. oi nh vay thng hay anh bai oi co to chc yeu hn
bao gom nhng cau thu chi gioi hn.
Trong tat ca bo phan cua cuoc song, oan ket hay s cong tac chnh la sc manh. Chia
se la yeu kem. Mot dan toc oan ket, mot cong ong ngi co oan ket, mot gia nh
oan ket, mot xa hoi oan ket eu gay sc manh. Nhng chia re, gay go, phan chia be
phai, ho se tr nen yeu. oan ket se ng vng, chia re se nga guc. Khau hieu cua ho
phai la "ong long, ong sc"!
T MI :
1. Aesop's Fable : truyen ngu ngon cua Aesop (song vao khoang 560 trc Cong nguyen)
2. all departments of life : cac bo mon cua i song
3. distressed (p. a) /d1'strest/ (adj) : chan nan, buon nan
4. to consist in /k6n's1st/ (v) : gom co, nh
5. with ease /w15 1:z/ (adv) : = easily : mot cach de dang
6. Napoleon /n6'p6$lj6n/ (n) : Na Pha Luan (Napoleon Bonaparte, 1769 - 1821)
7. piecemeal /p1:sm1:l/ (adj) : dan dan, tng mieng mot
8. to foment /f6$'ment/ (v) : gay tao nen
9. discord /d1'sk0:d/ (n) : s bat hoa, chia re, xung khac
10. warring factions /w4r17 'f%k~n/ (n) : nhng be phai chong oi nhau
11. team work /'t1:m 'w3:k/ (n) : viec lam ong oi, s cong tac hiep ong
12. to cooperate /k6$ '4p6re1t/ (v) : hp tac, cong tac
13. disunion /d1s'ju:nj6n/ (n) : s chia re, bat hoa
14. motto /'m4t6$/ (n) : cham ngon, khau hieu

13. THE WORTH OF A GOOD CHARACTER

GIA TR CUA T CACH LNG HAO
OUTLINE
1. The difference betiween character and reputation.
2. The worth of good character to the individual.
3. Its worth to the nation.
Character must not be confused1 with reputation. A man's reputation is what other
people think about him - what he appears to be to others. A man's character is his real
moral condition - what he really is. We are not concerned2, here with reputation, but
with character ; and when we ask what is the worth of a good character, we are really
asking, - What is the value of being a good man ?
To estimate3 the value of a thing we must compare it with4 other things. Regarding5 a
good character as a valuable possession6, let us compare it with other valuable things a
man may possess - such as health, wealth and happiness. Good health is a great
blessing7, and if we can have bath good health and good character, we are happy indeed
; but suppose we must choose between them and have only one ? Is it better to be a
healthy villain8, or a sick saint ? Wealth is a great, though a dangerous, blessing ; and it
is pleasant to be able to be both rich and good. But suppose we cannot be both, which is
better - to be rich and mean, cruel, selfish and sensual, or poor and large hearted9, kind
and pure ? All desire happiness, and it is in itself a glorious gift. But we may pay too
dearly even for happiness. The wicked may be happy - for a time. Is it better to be
happy and bad, or good and unhappy ? In our hearts we know that, though all these
possessions are of great value10, a strong, noble, upright11 character is worth more than
all. And it is the only thing that will last12. Health must fail, riches take wings and fly
away, happiness is temporary and intermittent13 ; but character lasts, even beyond the
grave14.
The worth of good character to a nation cannot be over - estimated. No nation whose
citizens are morally weak and corrupt can last long. The fall15 of great nations and
powerful empires in the past has always been due to moral decay16. It is the good men
and women - the just, merciful, unselfish, pure-minded conscientious17 people, in a
nation, that keep it strong and preserve it from decay. They are the "Salt of the
earth"18. As one wise man has said : " The best thing a man can do for his city is to be a
good man."
Khong the lan lon tnh cach vi danh tieng c. Danh tieng cua mot ngi la nhng g
khac ngh ve ngi o, la nhng g anh ta hien dien trc ho. Tnh cach cua mot ngi la
tnh trang ao c that cua anh ta, la nhng g anh that s co. ay, chung ta khong e
cap en danh tieng, ch ban en tnh cach cua con ngi. Khi chung ta hoi cai g la gia
tr cua mot c tnh tot ? Chung ta that s hoi cai g la gia tr cua mot con ngi tot ?
e anh gia gia tr cua mot vat, chung ta phai so sanh no vi nhng vat khac. Xet mot
c tnh tot nh la mot vat s hu co gia tr. Chung ta hay so sanh vi nhng vat co gia
tr khac. Mot ngi co the co sc khoe, cua cai, hanh phuc. Sc khoe tot va c tnh tot,
chung ta a co hanh phuc that s !. Tuy nhien gia s rang chung ta phai chon mot trong
hai cai, ch c chon mot ma thoi ! Tot hn nen co mot con o manh khoe hay mot v
thanh yeu ? Co cua cai tot that mat dau la nguy hiem, ma sung sng. That thu v khi co

ca hai giau co va hanh phuc. Nhng gia s, chung ta khong the co ca hai. Cai nao tot
hn neu phai chon : mot ngi giau co, ban tien, oc ac, ch ky, va dam duc. Hay mot
ngi ngheo kho, phong khoang, t te va trinh bach ? Ai cung m c hanh phuc. Ban
than no la mot mon qua qu bau. Nhng chung ta co the tra gia gia at v hanh phuc.
Ngi oc ac co the hanh phuc trong mot thi gian. Hanh phuc ma toi te tot hn hay tot
ma bat hanh tot hn ? Chung ta t biet rang, mac dau tat ca vat s hu nay eu co gia
tr, nhng tnh cach manh me, cao thng, thang than co gia tr hn het. o la vat duy
nhat ton tai lau dai. Sc khoe roi se tan. Giau co roi se tan. Hanh phuc ch tam thi.
Nhng tnh cach luon ben b, tham ch sau khi ta chet !
Gia tr cua mot tnh cach tot cua mot dan toc khong the anh gia qua mc. Khong mot
dan toc nao ma cac cong dan eu co ao c kem va oi bai lai keo dai. S sup o cua
cac quoc gia ln va cac e che hung manh trong qua kh eu do tnh trang ao c bang
hoai. Mot ngi an ong va mot ngi phu n tot la ngi cong bang, khoan dung, khong
ch ky, co tam hon trong sang, la nhng ngi co lng tam. Trong mot quoc gia, nhng
ngi nh vay se gi at nc vng manh, bao ve ao c khoi suy oi. Ho la nhng "lp
ngi ng an". Nh mot ngi khon ngoan tng noi : "Viec tot nhat ma con ngi co
the lam c cho at nc cua anh ta la lam mot con ngi tot !".
T MI :
1. to confuse /k6n'fju:z/ (v) : lan lon - confusion
2. to be concerned with /k6n's3:nt/ (adj) : ban ti, quan tam ti
3. to estimate /est1me1t/ (v) : phong oan gia tr, anh gia
4. to compare with /k6m'pe6/ (v) : so sanh vi
5. regarding /r1'9@:d17/ (prep) : coi, xet ; lien quan ti
6. possession /p6'ze~n/ (n) : vat s hu
7. blessing /'bles17/ (n) : s hanh phuc, n Tri ban cho
8. villain /v1l6n/ (n) : ten vo lai, lu manh, con o
9. large-hearted /l@:d2 h@:t1d/ (adj) : rong lng
10. of great value : rat quy gia
11. upright /^pra1t/ (adj) : trung trc, ngay thang
12. to last /last/ (v) : ton tai lau ben b
13. intermittent /,1nt6'm1t6nt/ (adj) : gian oan, khong lau ben
14. beyond the grave : sau khi ta chet
15. fall /f0:l/ (n) : sup o, suy oi
16. moral decay /'m4r6l d1'ke1/ (n) : trang thai ao c bang hoai
17. conscientious /,k4n~1'en~6s/ (adj) : chnh trc, co lng tam
18. the salt of the earth : nguon hay lp ngi lng thien, ng an

14. YOUR IDEA OF A HERO

LUAN VE ANH HUNG
OUTLINE
1. Self-sacrifice1 for others the essence of heroism.
2. Examples :
(a) Welsh miner.
(b) Grace Darling.
(c) Charles Lamb.
The essence of heroism is self - sacrifice for others. Of course there can be no heroism
without courage ; but courage is characteristic2 of many kinds of people who are by no
means heroes, such as pirates, robbers and blood-thirsty3 raiders. Any man or woman
who risks or loses life for the sake of4 some noble cause, or to save a fellow being from
death, suffering or ruin, is a hero, The title must therefore be denied to great
conquerors, like Alexander the Great5 or Napoleon Buonaparte, for they were
essentially self-seeking6. They did not sacrifice themselves for others, but sacrificed the
life and happiness of thousands to their own selfish ambition for glory and power. The
martyr giving his body to the flames for what he believes is the truth, the man who loses
or risks his life7 to save a brother from death, the woman who dies to save her child, the
man who suffers injustice in silence to screen the real culprit9 and those who quietly
give up dear ambitions to care for the poor and the suffering-these are heroes.
In a colliery explosion in South Wales years ago, two imprisoned miners were reached
after man, hours by a rescue party ; but it was found that only one could be raised to the
surface at a time. One was a married man and the other a bachelor ; and the latter said, "
You go, Jack ; you've got the wife and chidren to think of." Jack was hauled up ; but
before the cage could be let down again, a fall of rock imprisoned the other heroic miner
in a living grave. " Greater love hath no man than this that he lay down his life for his
friend."
The story of Grace Darling is a story of heroism. She was the daughter of a lighthouse keeper in the north of England, at the beginning of the 19th century. A ship was
wrecked9 on the rocks near by in a fearful storm ; and this young girl rowed across the
mountainous waves in an open boat by herself and rescued the sailors from the wreck,
risking her own life over and over again.
The life of Charles Lamb10, the Enghlish essayist, a humble clerk in the India House,
was a life of quiet, cheerful heroism. When his sister was attacked by insanity11, he
refused to marry, and devoted his life to caring for his poor, suffering sister, till she died.
These examples show that we can find heroism not only among the great and on the
battle - field, but in humble people and in everyday life.
ac tnh cua chu ngha anh hung la s hy sinh v tha nhan. Tat nhien khong co chu ngha
anh hung nao ma khong co long dung cam. Nhng long dung cam la ac tnh cua nhieu
loai ngi khong han la anh hung, nh cp bien, trom cp va nhng ten khong tac khat
mau. Bat ky mot ngi nao hy sinh cuoc i mnh v s nghiep cao ca hay ch v cu song
mot ga sap chet, au kho hay tan pha la anh hung. V vay e tai nay khong luan ban en
nhng ngi chinh phuc v ai nh A lch san ai e hoac Na-po le-ong Bu-na-part bi
v hoc rat li ky. Ho khong he hy sinh v ngi khac, ma hy sinh cuoc i va hanh phuc

cua hang ngan ngi cho c vong ch ky v s vinh quan va quyen lc cua ban than.
Ngi t v ao hien dang xac tht cho ngon uoc ma anh ta tin rang la chan ly. Ngi hy
sinh cuoc i mnh e cu lay mang song anh mnh thoat khoi cai chet hay mot ngi phu
n chet e cu song con cai. Mot ngi an ong chu canh bat cong trong im lang e che
dau ngi an ong chu canh bat cong trong im lang e che dau ke pham toi va ca nhng
ngi am tham t bo hoai bao cua mnh e cham soc nhng ngi ngheo kho. Ho la
nhng anh hung !.
Cach ay a lau, trong mot cuoc tham hiem mo than mien Nam x Wale. Hai mo than
b chon vui c tm thay do mot oan cu ho phat hien ra. Nhan thay rang ch mot
ngi xuong mi co the at chan en be mat cua quang than. Trong khi o oan ch co
mot ngi co gia nh, ngi kia con oc than. Va nhng ngi oc than noi rang "Anh
hay i i Jack ! Anh con co v con e nh en !" Jack b keo ngc len. Nhng trc khi
long c a tr lai cho cu, mot tang a lan xuong lam tac nghen loi ra cua nhng
ngi khai mo anh hung con lai trong ngoi mot song. "S hy sinh ln lao khong can mot
ai biet en rang anh nam xuong v ban be cua anh !.
Chuyen ve Grace Darling cung la cau chuyen ve chu ngha anh hung. Ba von la con gai
cua ngi gi ngon hai ang mien Bac nc Anh vao au the ky 19. Mot con tau b ket
gia cac tang a trong mot tran bao ln. Ngi hieu n cheo con thuyen bang qua nhng
t song nhap nho tren con thuyen khong mui e cu song oan thuy thu, a hy sinh cuoc
i ay ha hen cua mnh mai mai !.
Cuoc i nha van s Anh Charles Lamb, mot luan gia ve tieng Anh, mot th ky khiem
nhng tai S India House la cuoc i ang ca ngi ve chu ngha anh hung ang yeu ma
tham lang. Khi ngi ch cua ong b benh than kinh. Ong khong lap gia nh va danh
toan bo cuoc i con lai cham soc ngi ch au kho ang thng cho en khi ngi ch
mat ! Nhng tam gng tren cho thay chung ta co the tm thay anh hung trong so nhng
v nhan ma ngay trong con ngi khiem nhng va ca trong cuoc song hang ngay !.
T MI :
1. self-sacrifice /,selfs%kr1fa1s/ (n) : long t ky hy sinh, hien than
2. characteristic /,k%r6kt6'r1st1k/ (adj) : bieu th ac tnh, ac hu
3. blood-thirsty /bl^d '83:st1/ (adj) : khat mau
4. for the sake of : v, ch v...
5. Alexander the Great /%l19'z@:nd6 56 9re1t/ (n) : A lch sn ai e (356 - 323 T.C.N)
6. self-seeking /,self 's1:k17/ (adj) : v ban than, ch ky, li - ky
7. to risk one's life : mao hiem tnh menh, lieu than
8. culprit /k^lpr1t/ (n) : ke co toi, ke pham toi
9. to wreck /rek/ (v) : am tau, va vao a
10. Charles Lamb /'t~@:lz l%m/ (n) : ten van s Anh (1775 - 1834)
11. insanity /1n's%n6t1/ (n) : benh ien, benh than kinh

15. THE IMPORTANCE OF THE INVENTION OF THE PRINTING PRESS

TAM QUAN TRONG CUA VIEC PHAT MINH MAY IN
OUTLINE
1. History.
2. Multiplication1 and cheapening of books.
3. Spread of education2 and knowledge.
4. Influence of newspapers on public opinion.
It was about the middle of the 15th century, that printing from movable wooden blocks
was first introduced, in the town of Mainz in Germany. The first printing press in
England was set up by Caxton3 in 1477. Metal types were introduced later, but up to4
the end of the 18th century the printing presses, were worked by hand. The steam
printing press came in in the 19th century, and the great modern presses, which can turn
out5 thousands of copies of a newspaper in an hour, are as different from the first
primitive wooden - block hand - press used by Caxton, as the modern locomotive is
compared to the small, crude " Rocket " made by George Stephenson6.
The importance of the invention of the printing press can scarcely be exaggerated.
Perhaps no invention has brought about7 such changes in human society.
The invention of the printing press led at once to the rapid multiplication of books and
the cheapening of their price. Formerly every book had to be laboriously8 copied out by
hand - a slow and tedious9 process. In might take a scribe a year to produce one copy. In
cosequence11, books were very scarce and very expensive, and only the rich could
afford to possess any . Now thousands of coppies of a book can be printed in a week,
and, in consequence, they can be sold very cheaply. The poorest man can now buy a
select12 little library of masterpieces for a few rupees.
This multiplication and cheapening of books has made universal education possible.
Knowledge, which was once the exclusive14 possession of a select few, is now the free
inheritance15 of all. Any man who can read (and in a country like England the poorest
workman can read) has now the "open sesame"16 to the literature and learning of the
world.
And the printing press has made the newspaper possible ; and it would be difficult to
estimate the extent of the power of the press in forming and educating public opinion.
Khoang gia the ky 15, loai may in c lam t nhng khoi go di chuyen c a c
ap dung au tien pho Nainz, c. May in au tien c dung Anh do Caxton sang
che nam 1477. Thi o cha ai biet en kim loai, mai cho en cuoi the ky 18 may in mi
c dung bang tay. Loai may in bang hi nc xuat hien the ky 19 la loai may in hien
ai co the in ra hang ngan bang cua mot bai bao trong mot gi. No khac xa vi ban am
goc cua loai may in s dung bang tay cua Caxton. Co the so sanh loai may in di ong,
hien ai nay vi loai may nho, tho nh "ten la" cua George Stepherson.
Tam quan trong cua viec phat minh ra may in that khong cng ieu chut nao. Co le
khong mot phat minh nao em lai nhieu bien oi ln lao en nh vay trong xa hoi con
ngi.
Viec phat minh ra may in a en viec gia tang sach, ha gia thanh sach bao. Trc kia,
e co c mot cuon sach phai copy lai bang rat vat va, va cham va chan. Co the phai
mat mot nam e chep lai mot phien ban. Bi the sach rat khan hiem va rat at. Ch co

ngi giau mi co the mua noi. Ngay nay, hang ngan cuon sach co the in trong mot tuan
cho nen sach re. Ngi ngheo nhat gi ay co the co mot bo su tap nho nho ve cac kiet
tac ch ang gia vai ong An ma thoi !
Sach gia tang lai re tien tao nen mot kha nang ve nen giao duc pho thong. Tri thc trc
kia c gianh rieng cho mot so ngi co chon loc, ngay nay tr thanh tai san cua moi
ngi. Ngi biet oc (va nh nc Anh ngay nay, ngi phu n ngheo nhat cung biet
oc khau hieu e m ca vao) luon hoc hoi the gii ben ngoai.
May in ong thi con tao nen kha nang bao ch. That kho ma nhan xet, anh gia het kha
nang sc manh cua bao ch oi vi viec hnh thanh va giao duc t tng cho quan chung!
T MI :
1. multiplication /,m^lt1pl1'ke1~n/ (n) : s tang gia, gia boi
2. spread of education /spred 6v ,ed2$'ke1~n/ (n) : s pho cap, giao duc
3. Caxton : Willian Caxton, earliest English printer, 1422 (?) - 1491 /k%kst6n/ (n)
4. up to /^p tu/ (adv) : cho ti
5. to turn out /'t3:n a$t/ (v) : in ra, an hanh
6. George Stephenson /'d20:d2 st1:vnsn/ (n) : ten mot ky s Anh
7. to bring about /'br17 6ba$t/ (v) : a lai, thc hien
8. laboriously /l6'b0:r16sl1/ (adv) : vat va, kho nhoc
9. tedious /'t1:d16s/ (adj) : chan nan
10. scribe /skra1b/ (n) : ngi th ky chuyen chep sach
11. in consequence /k4ns1kw6ns/ (n) : v vay, bi the (consequently)
12. select /s1'lekt/ (adj) : c tuyen la ky
13. universal education /'ju:n1v3:sl ,ed2u'ke1~n/ (n) : viec giao duc pho thong
14. exlcusive /1k'sklu:s1v/ (adv) : danh rieng cho
15. inheritance /1n'her1t6ns/ (n) : cua tha hng ; gia san
16. open sesame /'6$p6n 'ses6m1/ (n) : khau hieu e m ca vao

16. NO PAINS, NO GAINS

KHONG KHO NHOC, KHONG THANG LI
OUTLINE
Introduction : - Examples of gains that come by chance1 do not make the proverb
untrue.
1. No royal road2 to learning.
2. Even geniuses must work.
3. No success in business without work.
4. Character-building means effort.
This proverb means that we cannot achieve sucess in anything without effort and
sacrifice. At first sight3 this may seem to be not quite true ; for we can think of examples
of people who have gained much without any trouble to themselves. A man who
happens to have been born the son of a millionaire, will get great wealth on the death of
his father, without any effort on his part ; and people sometimes win a large sum of
money in a lottery4 without the slightest effort. But such cases of luck are exceptional,
and cannot be counted on5. For most people it remains true that success can be won
only at the cost of6 hard work.
It is certainly true in education and scholarship. As the philosopher told the king. " There
is no royal road to learning." A student can never become a scholar unless he works
hard, denies himself, ease7 and pleasure, and devotes8 himself to books. No idler ever
achieved fame as a scholar.
Some men are born with great artistic gifts9. They have a natural genius for music,
painting, poetry, literature, or acting10. One would think there would be no need for such
geniuses to work. But experience teaches that no natural genius has ever become the
master of his art and achieved complete success, who has not cultivated and perfected
his gift by untiring11 industry and constant practice.
In business life success certainly depends very largely on hard work - on taking pains12.
The man who goes to his office late and goes home early, who leaves the work to his
subordinates and spends his time in amusements, will never be a successful business
man. The men who have made fortunes have all been hard workers. " No pains, no gains
", is certainly true of business.
It is true, too, in a more important matter - in character - building. Few men are naturally
good ; and a fine, noble character is as a rule13 the result of effort and struggle. It
requires ceaseless14 moral effort to form god habits, to break bad habits, to resist
temptation15 to develop virtues. No one becomes good in his sleep.
Tuc ng nay co ngha rang chung ta khong the thanh cong bat ky cong viec nao ma
khong co no lc, hy sinh. Chung ta hay xem mot vai tam gng a at c rat nhieu ma
khong gap phai kho khan. Mot ngi ngau nhien sinh ra trong gia nh t phu, tat nhien
anh ta se tha hng gia tai cua bo anh e lai mot cach de dang. oi vi mot so ngi
trung so gap may. Tuy nhien, trng hp may man ngoai le va may man khong the tin
c. oi vi ai a so, viec duy tr s that, chan ly muon i o la s thanh cong ch
at c vi gia ca xng ang, s t lam lay !
No hoan toan ung trong viec giao duc va gianh hoc bong. Nh mot nha hien triet noi
vi vua rang : "Khong co con ng cao sang, qu toc cho ngi hoc hoi". Mot sinh vien

khong the tr thanh mot hoc gia tr khi anh ta hoc cham, t xem trong mnh, sung sng
thoai mai danh het thi gian vao viec oc sach.
Mot so ngi sinh ra a co khieu ve nghe thuat. Ho co khieu am nhac, hoi hoa, th ca,
van hoc va dien kch. Ngi ta se cho rang se khong can nhng tai nang lam viec o.
Nhng kinh nghiem day cho thay rang nhng nang khieu bam sinh se khong bao gi nam
vng nghe thuat va thanh cong my man. Ngi khong biet un uc, hoan thien cho thanh
cong bang viec thc hanh lien tuc va viec xe bang tay.
Ve i song kinh doanh, mot so nc chac chan la khong thch nhng ngi vat va kho
cc.
Ngi i tre ve sm, luon e quen, d an cho tuan ti. Lieu anh ta co bao gi thanh cong
my man khong ? Ngi co may man luon lam viec vat va. "Khong co kho nhoc, khong
thang li" chac chan ung trong kinh doanh.
ieu o cung ung trong nhng van e quan trong hn, trong viec xay dng tnh cach
con ngi. Mot so ngi tot, t nhien ; mot c tnh cao thng, tot ep nh la mot
nguyen nhan, la ket qua cua no lc va tranh au. No oi hoi s no lc lien tuc e hnh
thanh nhng thoi quen tot, va e ap tan nhng thoi xau, duy tr s cam do e phat trien
cac tnh cach ao c tot. Khong ai lai thanh at trong giac mong cua mnh !
T MI :
1. by chance /ba1 t~@:ns/ : tnh c, ngau nhien
2. royal road /'r016l r6$d/ : con ng huy hoang (khong kho hanh)
3. at first sight : thoat nhn
4. lottery /l4t6r1/ (n) : viec xo so - lottery ticket : ve so
5. to count on /ka$nt 4n/ (v) : tin cay vao, y lai vao
6. at the cost of : vi gia tien la...
7. ease /'1:z/ (n) : s de dang, thanh thi
8. to devote oneself to... /d1'v6$t/ (v) : chuyen can vao..., mai miet vi...
9. artistic gifts /@:'t1st1k 91fts/ (n) : thien tai ve nghe thuat
10. acting /'%kt17/ (n) : tai dien kch
11. untiring /^n'ta16r17/ (adj) : khong biet met nhoc
12. to take pains /te1k pe1nz/ (v) : chu vat va, kho nhoc
13. as a rule : theo thong le, thong thng
14. ceaseless /'s1:sl1s/ (adj) : khong ngng, lien mien
15. temptation /temp'te1~n/ (n) : s cam do

17. THE USE OF FORESTS

LI CH CUA RNG
OUTLINE
1. Forest influence climate, and attract rain.
2. They preserve the water, and prevent destruc tive floods.
3. Provide timber and other valuable forest products.
4. Provide fuel.
Forest form an important part of the wealth of a country ; and in India, the presevation
of the forests is so important that it has long been taken over by the Government, and is
in charge of2 the Government Forest Department.
Forests have a great influence upon climate ; for they attract rain and preserve
moisture3 - an important matter in a dry country like India. The leaves of a tree are
always giving off4 moisture ; and this constant evaporation5 cools the surrounding
atmosphere. In consequence, when moisture - laden6 winds blow over a forest. The
moisture they carry is condensed and forms clouds and these dissolve7 in rain. This is
not mere theory. It has been proved that the destruction of forests of any extent quickly
changes the climate of the whole district. Whereas before it had an abundant rainfall,
after disafforestation8 the rainfall became scanty, the land went out of cultivation and
became an arid9 desert. On the other hand, afforestation10 or the planting of forests,
will turn a desert into a well - watered and fertile district.
Further, forests on hill sides so much, to prevent destructive floods. When heavy rain
falls on bare hills, it rushes down at once to the plains in roaring torrents, carrying parts
of the hill with it, and flooding11 the country below. But when the hills are covered with
forests, the tree and the spongy12 soil they create absorb a large part of the water, and
allow the rest to flow down to the plains quietly and without any destructive effects.
Forest products, especially timber, form an important part of a nation's wealth. The
Indian forests supply all the timber that is required in the country and much is exported,
the sale of it bringing in a very respectable revenue13 to the State.
Forests also provide abundant fuel to the districts near by14, and so enable the
zamindar15 to keep the gobra for enriching their lands, instead of being obliged to burn
this valuable manure as fuel.
The plarting and preservation of forests is therefore a matter of great importance
Rng la mot bo phan quan trong trong tai san cua quoc gia. An o, viec bao ve rng
la rat quan trong en noi chnh phu a ap dung lau ben ong thi am nhiem bao bao ve
rng nha nc.
Rng co anh hng ln en thi tiet, bi rng se hut nc ma, gi lai hi nc, o la
ieu quan trong oi vi mot nc kho can thieu nc nh An o. La cay luon toa hi. S
boc hi khong ngng nay lam ti mat moi trng xung quanh. V the, khi co gio mang
nhieu hi nc thoi qua canh rng, hi noc gio mang theo se ong lai va tu thanh may.
Nhng am may nay se phan giai thanh ma. ieu nay khong n thuan la ly thuyet. No
a chng minh cho thay rang viec la rng se nhanh chong lam thay oi kh hau trong
toan bo khu vc o. Trong khi co lng ma rao d tha trc o. Sau khi pha rng,
lng ma rao tr nen t oi. at ai kho trong trot, tr thanh vung hoang mac kho. Mat
1

khac, viec trong cay gay rng hay trong rng se bien vung hoang mac thanh mot quan co
cha nc, ph nhieu.
Hn na, rng moc hai ben sn oi nham phong nga lu lut tan pha. Khi nhng cn
ma ln trut xuong nhng khu oi troc, nc ma bat au o xuong ong bang thanh
nhng dong thac chay xiet cuon troi cac lp at a, gay nen lu lut. Nhng khi rng bao
phu lay oi, lp at xop hap thu mot phan ln nc, phan con lai lang le chay xuong
ong bang se khong gay nen hau qua tan pha nao.
Lam san chu yeu la go moc, phan quan trong cua tai san quoc gia. Rng An o cung cap
toan bo go moc trong nc va nhieu loai go moc c xuat khau, em lai cho nha nc
mon li tc rat ang ke.
Rng con cung cap cac nhien lieu phu cho cac huyen gan o, ong thi cho phep a chu
An o bao ton phan bon lam giau at, thay v buoc ho ot chay loai phan qu gia nay
nh mot loai nhien lieu.
Do o viec trong rng va bao ve rng la mot van e het sc quan trong !
T MI :
1. to influence /'1nfl$6ns/ (v) : anh hng (ti)
2. in charge of /t~@:d2/ : phu trach, am nhiem
3. moisture /'m01st~6r/ (n) : hi nc (boc ra trong khong kh)
4. to give off /91v $f/ (v) : phat ra, boc ra
5. evaporation /1,v%p6're1~n/ (n) : s boc hi
6. moisture-laden /'m01st~6r 'leidn/ (adj): co nhieu hi nc
7. to dissolve /d1'z4lv/ (v) : hoa tan
8. disafforestation /,d1s6f4r1ste1~n/ (n) : nan pha rng e lay cay
9. arid /'%r1d/ (adj) : kho rao, kho khan
10. afforestion /6, f4r1'ste1~n/ (n) : viec trong cay gay rng
11. to flood /fl^d/ (v) : lam lut, lam ngap nc
12. spongy /sp^nd21/ (adj) : xop
13 revenue /rev6nju:/ (n) : li tc, tien li, so thu hoach
14. near by /,n16'ba1/ (adv) : gan o
15. zamindar /z%m1nd6(r)/ (n): a chu ( An o)

18. TIME AND TIDE WAILT FOR NO MAN

THI GIAN CO CH I AI
OUTLINE
1. King Canute and the tide.
2. Lost opportunities do not return.
3. Take time by the forelock.
4. The danger of missing the opportunities of youth, e.g., education.
A story is told of Canute, the Danish1 King of England in the 11th century, that one day,
when he and his courtiers2 were walking on the shore at Southampton the courtiers
were flattering3 him and speaking of his power and greatness. The king ordered that a
chair should be placed on the sand near the water's edge, and, sitting down on it, he said
to the sea, " O sea, I am thy lord and master ; my ships sail over thee whither I will and
this land against which thou dashest is mine ; stay thou thy waves, and dare not to wet
the feet of thy master and lord. " But the waves came on, as the tide was now coming in,
and presently washed round the chair where canute was sitting and wetted his feet and
clothes. Then the king rebuked4 his courtiers for their flattery, saying, " Ye see how
weak is the power of kings and of all men, for ye seen that the waves will not hearken5
to my voice. Honour god only, for Him only do all things obey."
We do not need this story to remind6 us that we cannot control the tides of the sea,
which wait upon7 no man's convenience ; but we do often need to be reminded,
especially when we are young, that if we miss our opportunities in life we may never
find them again. Time will not stand still8 and wait until we make up our minds ; it is
ever flowing on, and every monent the present is becoming the past ; and the past can
never be recalled9.
Time is often represented10 as an old man with a single lock of hair11 on his forehead,
but quite bald on the back of his head : and from this we get the phrase, " To catch time
by the forelock12 meaning, to seize and use the opportunity when it comes. You cannot
catch time from behind for his head is bald and smooth ; and you cannot recover an
opportunity when once it is gone.
It is well to remember this when we are young : for youth is full of opportunities, and it
lasts but a very short time. To give one illustration13 : if a boy wastes his time at school,
he is missing the golden opportunity of a sound education. And he will find later that he
will suffer all his days for lack the mental training14 he should have got at school. It is a
chance that can never be fully recovered. The time for it has passed, and will never
return.
Cau chuyen ke ve Canate, v vua an Mach Anh the ky 11, rang : Mot ngay no, khi
nha vua cung trieu than i dao tren b song Southamptan am quan than xum lai nnh
b ngai, tang boc ve sc manh va quyen uy cua ngai. Nha vua ra lenh at chiec ghe tren
bai cat gan dong nc, va ngai ngoi len o, noi vi bien ca "O bien i ! Ta la v chua te
x nay ; thuyen be cua tram qua lai tren bien nay, en nhng ni tram thch va day at
nay la cua tram, dong nc kia cung song, ng dam ong en tram". Nhng song c
vo vao b nh thuy trieu c mai dang len, bao lay chiec ghe ngai ang ngoi kia, lam c
sung quan ao ngi ang mac, t ca chan ngi. Luc ay v vua mi khien trach am
quan than cua ngai ve toi nnh b. Rang : "Cac khanh co thay quyen lc cua nha vua va

con ngi that yeu kem lam sao, v nh cac khanh thay o, en ca song cua khong nghe
li tram. Ch co ang toi cao, ch co Ngai mi co u kha nang sai khien van vat nghe
li!".
Chung ta khong can en cau chuyen nay nhac nh rang chung ta khong the kiem soat
c thuy trieu bien khi, von khong ch i mot ai bao gi. Tuy nhien chung ta rat
can c nhac nh, nhat la khi chung ta con tre, rang neu chung ta bo l c hoi trong i
se khong bao gi tm lai c. Thi gian se khong ng yen ch i en luc ta quyet
nh. Thi gian c i mai ; c moi mot phut, hien tai lai tr thanh qua kh. Va qua kh
th khong the lay lai c.
Thi gian thng c tng trng bi ong lao co bui toc ang trc tran, va hoi ang
sau. T o ta co thanh ng "Hay nam lay thi c khi no en gan", co ngha rang hay nam
bat va s dung c hoi khi no en. Ban khong the nam bat thi gian khi no a i qua nh
khi au ban a troc va nhan nhui. Ban cung khong the nao lay lai c c hoi o mot khi
no a qua roi.
ieu nay that de nh rang khi ta con tre, vi thanh nien co nhieu c hoi, no tuy ben
nhng ch trong mot thi gian ngan. Hay lay mot v du minh hoa. Neu cau be lang ph
thi gian trng cau be se mat i mot c hoi vang cua mot nen giao duc that s. Sau o
cau ta se nhan thay rang cau se au kho v thieu ren luyen tr oc ma le ra cau phai lam
trng. o la mot dp may ma chang bao gi ta co the lay lai c toan ven. Thi gian
c troi quan va se khong bao gi tr lai !
T MI :
1. Danish /de1n1~/ (adj) : thuoc ve nc an Mach ( Bac Au)
2. courtier /k0:ti6r/ (n) : quan trieu nh ; trieu than
3. to flatter /'fl%t6/ (v) : nnh, nnh b
4. to rebuke /r1bju:k/ (v) : mang, khien trach
5. to hearken /h@:k6n/ (v) : chu nghe
6. to remind /r1'ma1nd/ (v) : nhac ; nhan nhu
7. to wait on (or upon) /we1t/ (v) : hau ; chieu y
8. to stand still /st%nd st1l/ (v) : ng yen
9. to recall /r1'k0:l/ (v) : goi lai, trieu hoi
10. to represent /,repr1'zent/ (v) : tieu bieu ; ai bieu
11. lock of hair /l4k 4v he6/ (n) : bui toc
12. forelock /f0:l4k/ (n) : bui toc ang trc
13. illustration /,1l6'stre1~n/ (n) : th du (e dan chng)
14. mental traning /metl tre1n17/ (n) : s huan luyen tr lc

19. THE USE AND ABUSE OF ATHLETICS

S LI VA HAI CUA MON VAN ONG (IEN KINH)
OUTLINE
1. Use :
(a) They increase physical strength1 and health.
(b) They inspire pluck2 and courage.
(c) They teach self - control.
(d) They produce esprit de corps.
2. Abuse :
(a) In excess3 they damage4 health.
(b) They may absorb time and attention which should be given to study.
(c) They exalt5 play and amusement into a profession.
The most obvious use of athletics is in connection with6 physical health. Athletics
harden the muscles, expand the lungs, and make the body strong and fit. They may not
be necessary for men whose daily work is manual labour7 ; but for students and people
of sedentary8 occupations, a certain amount of physical exercise is essential and such
exercise is best taken in the shape of games and athletic sports.
Manly games, like hockey9 and football, give a man pluck and courage. Naturally timid
boys should play such games, so as to become more manly10.
Moreover, they teach self-control. No man can be a good athlete who does not control
his appetites11. He cannot eat and drink what he likes, or sleep as long as he wants, or
he will become "soft"12. Athletics not only harden his muscles, but strengthen his will
power13.
Lastly, they teach men to work together, and so encourage corporate discipline14. A
football eleven has to learn " team work " and each player realises that be must often
efface15 himself for the good of his side. It takes some discipline and self - denial to
pass the ball to another player, when you would like the glory of kicking a goal
yourself. This is esprit de corps.
Hence athletics are a part of the preparation for the work of life. There is some truth in
the saying that the battle of Waterloo was won on the playing - fields of Eton.
But athletics may be abused. Carried to excess they may damage instead of improving
health. Over training and excessive muscular exertion weaken the heart, and so shorten
life.
In schools and colleges, games and athletic sports often take up much of the time and
attention which should be given to study. It is well known that as a rule the best athletes
are the worst students.
Athletics should be a recreation. But when games and sports become the chief interest
of life and are exalted into a serious profession they do more harm than good, by taking
the place of16 the real work of life.
Cong dung gan nhat cua mon ien kinh co lien quan en sc khoe cua the xac. ien kinh
lam san chac c, lam tang dung lng phoi, giup c the manh va trang kien. ien kinh
khong can thiet oi vi nhng ngi lam viec ca ngay bang chan tay. Nhng vi sinh vien
va nhng ngi lam viec mot cho tap the duc la rat can thiet. Mon the thao nay la tot
nhat trong cac tro chi va cac mon the thao.

Co nhieu tro chi nh mon khuc con cau, bong a eu em lai cho con ngi kh phach,
va long dung cam. Nhng cau be khang khiu nen chi nhng tro chi nh vay se chong
manh dan hn, co kh phach hn !
Hn na, the thao day tnh t kiem che. Khong mot ai co the la mot van ong vien c ma
khong kiem che c ham muon cua mnh, rang khong the an uong nhng g khong thch.
Hoac ngu ay giac nh mong muon neu khong se tr nen yeu uoi". Van ong khong ch
co c bap san chac ma con tang cng sc manh cua y ch.
Cuoi cung, van ong day con ngi lam viec cung nhau, va khuyen khch ky luat tap the.
Mot oi bong gom 11 cau thu phai biet lam viec tren tinh than ong oi, va moi cau thu
phai nhan thc c rang phai thng xuyen quen mnh v quyen li cua ong oi, phai
tuan theo ky luat va t phu nhan chuyen bong cho cau thu khac khi ma ban muon tao 1
ng bong vang doi vao khung thanh cua oi phng. ay chnh la tinh than ong oi !
V vay van ong la mot phan trang b cho cong viec cua cuoc song. Co vai iem that
trong li noi rang cuoc au cua Waterloo a chien thang tren san van ong Eton.
Nhng van ong nhieu co the gay tac hai. Van ong qua mc thay v cai thien tnh trang
sc khoe, se tac ong ngc tr lai. Luyen tap qua mc va lam dung van ong c thai
qua se lam yeu tim, lam ngan tuoi tho.
trng pho thong va ai hoc, cac tro chi va cac mon the thao ien kinh thng chiem
rat nhieu thi gian va s quan tam cua hoc sinh ma le ra nen au t hoc nhieu hn. Nh
mot qui luat muon i rang mot van ong vien c nhat thng la mot sinh vien toi nhat !.
Van ong nen la s tieu khien. Nhng khi tro chi va the thao tr thanh s thch chnh
yeu cua cuoc va c e cao thanh mot nghiep vu nghiem chnh th no lai co hai hn la
co li, bi no chiem cho cua cong viec thc tien !
T MI :
1. physical strength /f1z1kl stre78/ : sc manh cua c the
2. pluck /pl^k/ (n) : s hang hai, dung kh
3. enxcess /1k'ses/ (n) : khi thai qua
4. to damage /'d%m1d2/ (v) : lam hai, gay ton hai
5. to exalt /19'z0:lt/ (n, v) : e cao - exaltation (n)
6. in connection with /1n k6'nekt~n w15/ : co lien quan vi
7. manual labour /'m%nju6l 'le1b6(r)/ : thu cong, sc lao ong
8. sedentary /'sedntr1/ (adj) : v tr ngoi ; t van ong
9. hockey /'h4k1/ (n) : mon khuc con cau
10. manly /'m%nl1/ (adj) : co kh phach cua an ong, manh dan
11. appetite /%p1ta1t/ (n) : duc vong, s ham muon
12. soft /s4ft/ (adj) : mem, nhun, yeu t
13. will power /'w1l 'p6$6/ (n) : sc manh cua y ch
14. discipline /d1sipl1n/ (n) : ky luat - corporate discipline : ky luat tap the
15. to efface /1'fe1s/ (v) : xoa bo - to efface oneself : quen mnh
16. to take the place of /te1k 5e ple1s 4v/ (v) : thay the cho

20. WHERE THERE'S A WILL THERE'S A WAY

CO CH TH NEN
OUTLINE
Introduction.
1. The cause of faklure is often the absence of strong desire or determination.
2. The story of Pallissy the potter.
3. No such word as "impossible".
"Where there's a will, there's a way" ; that is, when we are determined to do a thing,
however difficult it may be, and even apparently1 impossible, we shall find a way to do
it.
The real reason why we, do not try to do certain things, or fail to do them we try, is often
because we do not really want to do them ; or if we really want a thing, our desire for it
is feeble2. When we do not really want to do it, we set to work to find excuses, and
make mountains out of mole hills3. Every difficulty is exaggerated4 and we so fill our
minds with the obstacles in the way, that we think it is impossible of attainment. Our
desire is like a thin, feeble stream of water which is turned aside or blocked by every
small obstacle. But a rushing torrent simply sweeps rocks and trees and banks out of its
way and forces itself through or over every obstruction5. In the same way, a fierce
desire, and a strong determination, will make light of6 difficulties, and will discover the
way to success.
Take the story of Pallissy, the French potter in the 17th century. He made up his mind to
discover a pure white glaze7 for china. He was a poor man, and had had but little
education ; but for twenty years he worked at his task, trying hundreds of experiments8
and failing in all. But he never gave in9. His wife and neighbours called him a lunatic10
for he ruined himself in his efforts. At last, to get wood to feed his furnace in the final
experiment, he burnt up all the furniture in his house. But he succeeded in the end, and
became a famous man. He had the will, and he found the way.
Many a man who became famous as a scholar, artist or business man had a similar
struggle against apparently insuperable11 obstacles. But their determination to succeed
brought them success. Napoleon said the word " impossible " was not found in his
dictionary.
" ay co y ch, o co con ng". Khi ta quyet nh lam mot viec g, cho du co gap
kho khan va khong the lam c. Chung ta van tm thay mot con ng e lam.
Ly do that s tai sao chung ta khong th lam mot so cong viec, neu that bai, chung ta se
co gang lam lai. o la v chung ta that s khong muon lam, hoac neu muon, mong muon
cua chung ta con yeu t. Khi chung ta that s khong muon lam viec g, chung ta luon tm
c thoai thac va noi qua s that. Moi kho khan eu c phong ai, trong au chung ta
ay nhng tr ngai. Chung ta cho rang khong the at c. Mong muon cua chung ta nh
mot dong suoi yeu uoi mong manh de b thoi dat hay b mac ket v nhng tr ngai nho
nhat. Nhng vi mot dong nc chay xiet se lt qua tat ca a, cay va qua moi tr ngai.
Tng t, mot c muon manh liet va mot quyet nh manh me thng xem nhe kho khan
va se tm ra c con ng en thanh cong 1
Lay v du ve Pallissy, mot th gom ngi Phap the ky 17. Ong quyet nh sang che ra
lp trang men trang tinh cho o s. Ong rat ngheo va co chut t hoc thc. Tuy nhien

trong hai mi nam nay, ong lam cong viec nghien cu, ca hang tram th nghiem, cuoi
cung van that bai. Nhng ong khong bao gi chu bo cuoc. V va hang xom goi ong la
ien v ong t lam tan ta vi nhng no lc cua mnh. Cuoi cung e lay cui luyen lo thuy
tinh cho th nghiem cuoi cung, ong ot chay toan bo o dung trong nha. Cuoi cung, ong
a thanh cong, tr thanh ngi noi tieng. Ong co y ch, ong a tm thay ng i !
Nhieu ngi noi tieng nh mot hoc gia, mot nghe s hay mot thng gia. Ho eu phai vt
qua nhng tr ngai tng nh khong vt qua c. Tuy vay s quyet nh i en thanh
cong a a ho en vi thanh cong. Napo-leong noi rang cai t "khong the" khong tm
thay trong t ien cua ong !
T MI :
1. apparently /6'p%r6ntl1/ (adv) : mot cach hien nhien
2. feeble /f1:bl/ (adj) : yeu
3. to make mountains out of (or of) a mole hill : ngon qua ky thc ; noi qua s thc
4. to exaggerate /19'z%d26re1t/ (v) : lam ra thai qua, phong ai
5. obstruction /6b'str^k~n/ (n) : s can tr
6. to make light of /me1k la1t 4v/ (v) : coi nhe, coi thng
7. glaze /9le1z/ (n) : lp trang ngoai ong mt
8. experiment /1k'sper1ment/ (n) : cuoc th nghiem
9. to give in /91v 1n/ (v) : chu khuat phuc, bo cuoc
10. lunatic /lu:n6t1k/ (n) : ngi ien (khung)
11. insuperable /1n'su:p6r6bl/ (adj) : khong the qua c

21. THE INFLUENCE OF GEOGRAPHICAL POSITION AND CLIMATE UPON

NATIONAL CHARACTER
ANH HNG V TR A LY VA KH HAU OI VI DAN TOC TNH
OUTLINE
1. Climate :
(a) tropical, (b) arctic and (c) temperate.
2. Geographical position :
(a) Mountains, deserts and fertile plains.
(b) Inland and sea - bordered1 countries.
The influence of climate upon the character of a nation has sometimes been
exaggerated ; but it is undoubtedly of importance. The two extremes of heat and cold
seem to have a similar effect, for the people both of tropical and arctic climates alike
lack energy and initiative2. In the tropics the extreme and often moist heat saps3 the
vitality4, discourages exertion, and makes the inhabitants lethargic5 and ease - loving6.
And in such countries Nature so bountifully7 supplies man's wants that little exertion on
his part is necessary. In the arctic regions8 the excessive9 cold seems to numb10 men's
energies and render them torpid11 ; and there nature is so niggardly12, and man's
struggle for existence13 so severe, that it consumes all his energies, and leaves him
exhausted14 for any other kind of effort. It is significant that no great enterprising,
conquering, or highly civilized nation has arisen either in the torrid or the polar
regions15.
The dominant races are those who dwell in the temperate zones, where the climate
neither too hot nor too cold, is healthy and bracing16, and where the struggle for
existence it not so severe as to consume all a man's energies, and yet severe enough to
demand constant thought and exertion. Most of the European nations, the Americans,
and the Japanese the most civilized vigorous and enterprising people in the world are
dwellers in the temperate zone.
The geographical position of a country also has its influence upon the character of the
inhabitants. The dwellers on fertile plains soon settle down to agriculture and trade, and
to an ordered17 and peaceful life. They grow wealthy, civilized and luxurious. They
eventually become effeminate18, and are easily coquered by hardier19 races. But the
inhabitants of mountains and arid20 deserts who have a harder struggle for existence,
rarely settle down to a regular and peaceful life. They are very vigorous and
independent, are great fighters, and have such a love of liberty that it is very difficult to
subdue them.
The sea has also a great influence upon the people who live near it. Sea - faring21
people, like the ancient phoenicians22, and the modern British, are much more
adventurous and enterprising than the dwellers in inland countries. The boundlessness23
and the liberty of the sea gets into their blood, and they make the best explorers
pioneers24 and colonists.
Anh hng cua thi tiet len ac iem cua dan toc oi khi c phong ai. Tuy nhien, co
mot ieu ro rang ve tam quan trong cua no. Hai thai cc nong, lanh dng nh co anh
hng nh nhau. Bi ngi song mien nhiet i hay kh hau vung cc eu giong nhau

thieu nang lng va sang kien. vung nhiet i, hi nong lam tieu hao sc hoat ong,
lam giam sc thai qua khien c dan trong vung nay ue oai, thch nhan ha. nhng nc
nay, thien nhien rat phong phu, cung cap nhu cau con ngi von hi thai qua. Tai nhng
vung han ai, cai lanh thai qua dng nh lam bien mat nang lng va ap lai la s vo
cam giac. ac tnh cua ngi vung nay bun xn, cuoc au tranh gianh s song cua con
ngi rat khac nghiet von tieu thu het nang lng cua con ngi, e lai s met la du co
gang mc o nao. Rat ung khi noi rang khong nen chinh phuc nhng vung the nay.
Hoac mot dan toc co nen van hoa cao eu khong thuoc vung nhiet i cung khong thuoc
mien a cc.
Nhng loai noi bat thng song vung on hoa ni ma thi tiet khong qua nong cung
khong qua lanh, thng lanh manh va khoan khoai. Ni ma s tranh au v s ton tai
khong gay gat en noi tieu thu toan bo nang lng cua con ngi. Tuy nhien u khat khe
e oi hoi t duy va no lc ln khong ngng. Hau nh cac dan toc Au Chau, Hoa Ky va
Nhat co nhng con ngi tao bao, co no lc ln la nhng ngi co van minh nhat tren
the gii, eu la nhng ngi vung co kh hau ieu hoa.
V tr a ly cua mot nc con anh hng en tnh cach cua c dan. C dan vung ong
bang mau m se nh c phat trien nong nghiep va thng mai, vi cuoc song co trat t
va thanh bnh. Ho phat trien cua cai, van minh, va sang trong. Tham ch hoc tr nen eo
la, de b chinh phuc bi nhng dan toc kien cng, dung cam hn. Nhng vi nhng c
dan song tren nui hay vung sa mac kho can eu co nhng cuoc chien au kho khan hn
e sinh ton, hiem khi ngi ta nh c co nh, co cuoc song thanh bnh. Ho eu la cac
chien s v ai, oc lap, manh me, co long yeu t do ma rat kho khuat phuc c ho.
Kh hau vung bien cung anh hng ln en ngi song gan bien. Ngi thch i bien nh
dan toc ong ngan a Trung Hai co, va ngi Anh hien ai eu la cac c dan tao bao
va rat thch mao hiem cac nc nam trong at lien. Tnh vo tan va phong khoang cua
bien ca an sau vao dong mau ho, giup ho tr thanh nhng nha tham hiem tien phong gioi
nhat va la nhng ten thc dan sng so.
T MI :
1. sea - bordered /'s1:b0:d6d/ (adj) : sat vi bien, men bien
2. initiative /1'n1~6t1v/ (n) : sang kien
3. to sap /s%p/ (v) : lam tieu hao
4. vitality /va1't%l6t1/ (n) : sc hoat ong ; ve song ong
5. lethargic /l6'8@:d21k/ (adj) : ue oai, khong hoat bat
6. ease - loving /'1:z 'l4v17/ (n) : thch nhan ha
7. bountifully /ba$nt1f6l1/ (adv) : mot cach phong phu
8. Arctic region /'@:kt1k 'r1:d26n/ (n) : mien han i, mien Bac Bang Dng
9. excessive /ek'sisiv/ (adj) : thai qua, qua o
10. to numb /n^m/ (v) : lam te, e am, lam mat cam giac
11. torpid /t0:p1d/ (adj) : vo cam giac
12. niggardly /'n196dl1/ (adj) : bun xn
13. struggle for existence : au tranh e sinh ton
14. exhausted /19'z0:st1d/ (adj) : met nhoai, kiet sc
15. polar regions /'p6$l6 r1:d26n/ (n) : mien a cc
16. bracing /bre1s17/ (adj) : khoan khoai, tnh tao

17. ordered /'0:d6d/ (adj) : co trat t

18. effeminate /1'fem1n6t/ (adj) : nhu nhc, eo la
19. hardy /'h@:d1/ (adj) : kien cng, dung cam
20. arid /%'r1d/ (adj) : kho khan
21. sea - faring /'s1:fe6r17/ (adj) : thch i bien
22. Phoenician /f1'n1~n/ (adj, n) : dan toc ong ngan a Trung Hai thi co
23. boundlessness /ba$nd'l1sn1s/ (n) : ve menh mong, vo tan
24. poineer /,pa16'n16/ (n) : ngi tien phong, ngi khai thac

22. DREAMS
NHNG GIAC M
OUTLINE
1. Dreams once regarded as supernatural1 prophecies2 of the future.
2. Dreams prove we are not wholly unconscious3 when we are asleep.
3. Some dreams due to physical causes.
4. Most dreams are confused memories of past events.
Men have always been interested in4 their dreams. In superstitious5 ages and
countries, dreams were regarded very seriously6. Every dream was supposed to have a
meaning and it was the business of priests and astrologers7 to interpret people's dreams
for them. They were generally looked upon as predictions of the future - warnings of
coming dangers or sorrows, or prophecies of coming good fortune. Dreams were
believed to be supernatural comumunications from the gods, or the spirits of the dead,
and so were divine revelations8.
Educated people no longer look on dreams in this way. Some laugh at them as mere
illusions9, and not worthy of any serious consideration ; but others find them interesting
for psychological study. For one thing, dreams prove that in the sleep we are not
completely unconscious. Part of our brain is awake and working. We are unconscious of
our immediate10 surroundings in sleep. We see nothing,we hear nothing,and know
nothing of what is going on around us. Yet the fact that we dream proves we are not
completely unconscious.
It is often interesting to try to discover the cause of dreams. The causes of some dreams
are purely physical. A heavy supper which causes indigestion11, will give us
nightmare12, particularly horrible and terrifying kind of dream. Some one knocking at
our door may make us dream we are on the battlefield and deafened13 with the thunder
of guns. One man dreamt he was walking near the crater14 of a volcano and his feet
were burnt with the hot rocks ;' but when he woke up, he found his feet were pressed
upon his hot - water bottle !
Most dreams are really confused and disjointed15 memories of past events in our lives.
We can often trace a dream back, and find it was suggested by something we saw or
heard or read about only a day or two before. For example, a lawyer, who had been
thinking over a case late at night, dreamt when he went to bed of nothing but lizards.
When he came to his study in the morning, he found that, while he was thinking out his
case, he had been staring unconsciously at his clock, the case of which was decorated
with the bronze image of a lizard.
Dreams refer to the past, not the future. And they are not supernatural, but only the
confused workings of our own umaginations.
Con ngi luon quan tam en giac mong cua mnh. Vao cac thi ai me tn cung nh
nhng nc me tn, giac mong c xem la rat quan trong. Moi giac mong eu co y
ngha, o la cong viec cua thay tu chiem tinh gia giai thch giac mong o. Nhn chung
mong la iem bao trc tng lai, dau hieu bao co hiem nguy, noi buon hoac van may se
en. Mong c coi la thong tin sieu nhien cua Chua hoac cua linh hon ngi a chet,
cung la iem ng bao thieng lieng.

Ngi tr thc khong con xem mong bang cach nay. Co ngi nhao ho cho la ao tng,
khong ang xem xet than trong en nh vay. Tuy nhien co ngi tm thay ieu hay trong
viec nghien cu tam ly. Ve mot phng dien, mong chng to giac ngu cua chung ta khong
phai vo thc hoan toan. Mot phan tr oc van con thc lam viec. Chung ta me man
nhng vung tiep can vi giac ngu, nen khong he thay, khong he nghe, va cung khong he
biet nhng g ang xay ra quanh ta. Tuy nhien co mot s that rang ta m chng to ta
khong hoan toan vo thc.
Kham pha c nguyen nhan giac mong that ly thu. Co giac mong n thuan ch v the
chat. Mot ba an nhe co thc an kho tieu se em en mong m, nhat la giac mong thuoc
loai kinh hoang, de s. Co ai o go ca khien ta m mong mnh ang bai chien trng,
vang oc v hang loat sung ban lien hoi. Co ngi m ang i ke mieng nui la. Di chan
anh toan nhng hon a nong ot. Nhng khi tnh day anh thay chan mnh b e bi bnh
nc nong !
Gan nh mong lam lung tung. No chnh la s hoi tng ve qua kh ngat quang. Chung ta
co the truy ra nguon goc cua giac mong, se tm thay li gi y nh cai chung ta a thay,
nghe hoac oc trc o mot, hai ngay. V du, mot luat s thng xem xet ky vu an luc
khuya. Luc ngu, anh ta khong m thay g ngoai tr con than lan. Sang ra, luc anh en
phong oc anh nhan ra rang trong luc anh suy tnh, anh a vo thc nhn cham cham vao
ong ho treo tng co hnh con than lan m ua nau.
Mong lien quan en qua kh, ch khong phai tng lai. Mong cung khong phai sieu
nhien ma ch la hnh anh tng tng cua rieng chung ta !
T MI :
1. supernatural /,su:p6'n%tr~6l/ (adj) : ve sieu nhien
2. prophecy /pr4f6sa1/ (n) : li tien tri to prophesy (v)
3. unconscious /^n'k4n~6s/ (adj) : vo tri giac
4. to be interested in... : quan tam ti
5. superstitious /,su:p6'st1~6s/ (adj) : ve me tnh
6. seriously /'s16r16sl1/ (adv) : mot cach quan trong, nghiem trang
7. astrologer /6'str4l6d26/ (n) : chiem tinh gia
8. revelation /,rev6'le1~n/ (n) : s kham pha ra, s ng bao
9. illusion /1'lu:2n/ (n) : ao tng
10. immediate /1'm1:d16t/ (adj) : tiep can, trc tiep
11. indigestion /,1nd1'd2est~6n/ (n) : s kho tieu hoa
12. nightmare /'na1tme6/ (n) : cn ac mong
13. to deafen /defn/ (v) : lam iec tai, vang oc
14. crater /'kre1t6/ (n) : mieng nui la
15. disjointed /d1s'd201nt1d/ (adj) : khong lien tuc

23. THE SPORTING SPIRIT

TINH THAN THE THAO
OUTLINE
Introduction : - Analysis of the sporting spirit.
1. Fair - play1 and no famour2.
2. Enthusiasm for the game.
3. Generosity3 to opponents.
4. Pluck.
5. Ability to accept defeat well.
Sportsmanship, in this connection, means the right spirit in which a man should take part
in any sport, or play any game. Analysing " the sporting spirit ", we find its component4
parts are - fair play and no favour, enthusiasm for the game, generosity to opponents,
pluck, and the ability to take defeat well.
It goes without saying5 that a real sportsman will never dream of cheating in a game, or
of taking any unfair advantage of6 his opponent. He will always " play fair " and
honourably keep the rules of the game. And he will not expect any concessions7 from
his opponent. He wants keen competition8 and fair play.
He takes the game seriously. He has no patience with the man who plays at playing, and
who does not care whether he wins or loses. He is keen to win, and plays with all his
energy to beat his opponent. There is nothing lukewarm9 about his style of play, and he
expects his opponents to be as earnest as himself.
And yet he will always be generous to his foe. He would rather give away a point than
claim an advantage, even though he may do so without breaking any rule of the game.
And he will give in10 to his opponent's claim, even though it is wrong, rather than
wrangle11 over a disputed point.
He will play a losing game with pluck and patience. An unsportsman - like player will
often get into a temper12 when he is being defeated, and throw the game away in a pet,
like a spoilt child. But the true sportsman keeps in a good humour13 even when he is
losing, and shows the greater pluck the more the odds14 are against him.
The final test of a real sportsman is whether he can take a defeat well. If, when
defeated, he can sincerely congratulate his triumphant15 opponent, and show no signs
of humiliation16 or vexation, then he has indeed the true sporting spirit.
Tinh than the thao ngha la mot tinh than ung an ma mot ngi phai tham gia vao bat
c mon the thao nao, hay chi bat ky tro chi nao. Phan tch "tinh than thng vo", ta se
thay cac thanh phan gom tnh cong bang, khong thien v tro chi, long o lng oi vi
cac cau thu, dung kh va kha nang chap nhan that bai.
ng nhien mot cau thu the thao thc thu chang bao gi tng en viec la gat trong
cuoc chi, hoac ay the khong cong bang cho oi thu. Anh ta bao gi cung "chi mot
cach cong bang", tuan theo luat chi vi long danh d. Anh ta khong mong muon bat ky
s nhng bo nao cua oi phng. Anh ta ch muon t th va chi ung luat.
Anh ta tham gia cuoc chi nghiem chnh, khong quan tam en viec thang hay bai. Anh ay
ch muon chien thang, chi vi toan bo cong sc hong anh bai oi phng. Loi chi cua
anh ay khong phai lanh am, va rat muon oi phng cung nghiem tuc nh anh.

Tuy vay, anh luon khoan dung vi oi thu khong he len mat cho du anh co the lam nh
vay ma khong pham luat chi va anh se chu thua trc li tuyen bo cua oi phng cho
du ieu o sai trai, hn la tranh cai.
Anh se chi cuoc chi that bai bang dungxc kh va long kien nhan. Mot cau thu khong co
tinh than the thao se noi no kh khi b anh bai, x xoa cuoc chi mot cach gian d giong
a tre h on pha phach. Nhng vi mot ngi chnh trc that s, anh ta se gi hoa kh
ngay khi anh b thua, to ro dung kh hn ngi, va co phan thu u the hn.
ieu cuoi cung cua tinh than thng vo that s la khi anh ta that bai, anh van chuc mng
thang li cua oi phng mot cach chan tnh, khong he to dau hieu xau ho hay kho chu.
Nh vay anh ay co c tinh than thng vo that s !
T MI :
1. fair - play /'fe6 'ple1/ (n) : s cong bang ; s thua c ng ng chnh chnh
2. no favour /n6$ 'fe1v6/ (n) : khong thien v
3. generosity /,d26n6'r4s6t1/ (n) : long ai lng
4. component /k6m'p6$n6nt/ (n) : cau thanh - component parts : thanh phan
5. it goes without saying /1t 96$z w15a$t se117/ : ng nhien ; chang phai noi
6. to take advantage of /te1k 6d'v@:nt1d2 4v/ (v) : li dung
7. concession /k6n'se~n/ (n) : s nhng bo
8. competition /,k4mp6't1~n/ (n) : cuoc tranh ua, ty th
9. lukewarm /,lu:kw0:m/ (adj) : lanh am, khong nhiet tam
10. to give in /91v 1n/ (v) : chu thua, khuat phuc
11. to wrangle /r%79l/ (v) : cai nhau, tranh luan
12. temper /temp6/ (n) : cn nong tnh, no kh
13. good humour /9$d hju:m6/ (n) : tnh kh vui ve (ill humour la phan ngha)
14. odds /4dz/ (n) : u the, phan thang
ex. The odds are against us. Ta khong c u the.
15. triumphant /tra1'^mfnt/ (adj) : thang, ac thang
16. humiliation /hju:m1l1'e1~n/ (n) : s nhuc nha, xau ho

24. A MAN IS KNOWN BY THE COMPANY HE KEEPS

BAN NAO, HANG NGI O
OUTLINE
1. Birds of a feather flock together1.
2. As a rule, we can judge a man by the character of his friends.
3. But not always : e. g., Henry V of England and Jesus Christ. It depends on the motive.
We naturally seek the company of those whose tastes2 are the same as our own. " Birds
of a feather flock together. " Fools do not like the company of wise men and wise men
avoid fools. Studiously - minded3 people do not find much in common4 with frivolous5
and pleasure - hunting folk : and the frivolous think book - worms6 are dull dogs.
Sinners feel uncomfortable in the presence of saints, and saints do not seek the company
of sinners7.
We can, therefore, as a rule judge a man's character by the sort of people he chooses as
his companions. " Tell me who are a man's friends, and I will tell you his character". If a
mans's chosen comrades are silly, empty - headed, worldly people, the presumption3 is
that he is the same, or he would scarcely choose such company. If they are of a criminal
class, he is probably criminally minded. If they are serious9 earnest and honourable
gentlemen, he is probably of the same type himself. Lambs don't make friends with
wolves nor doves with hawks.
At the same time it is not always safe to judge men by this standard.People have
sometimes made sad mistakes by thinking a man must be the same as the company he
keeps. A good example of this is the case of Henry V, king of England. Before he came
to the throne, he was apparently, as Prince Hal, a wild and vicious young man, the boon
companion of men like Sir John Falstaff and his drunken, roistering and worthless crew.
Yet as soon as he became king, he dropped all his bad companions, and became one of
the bravest, wisest and best kings England has had. His after - life proved that, though
he kept bad company in his youth, he was not a bad man.
A still more striking example is that of Jesus, the founder of Christianity. He
deliberately chose to make the erring and wayward10 and wicked his friends, so that his
enemies sneered at him and called him "a gluttonous11 man and wine - bibber12; the
friend of publicans and sinners " Yet he was the holiest of saints. He mixed with these
people to save them from their sins, as a doctor visits the sick.
So before we judge a man by his companions, we must know why he seeks such
companions.
Chung ta t nhien thch chi vi ban co cung s thch. "Chim co cung long canh thng
bay thanh an vi nhau". Ke ngu khong thch chi vi ngi khon, ngi khon thng
tranh ke ngu. Ngi hieu hoc giong nhau cho khong leu long va khong san tm khoai
lac. Va ngi leu long cho ngi chui au vao sach v la nhng con cho ngu an. Ke co
toi cam thay bat an khi co mat cua cac v thanh. Va cac v thanh khong ket ban vi ke
ay toi loi.
Do o, nh mot qui luat phan xet tnh cach con ngi thuoc hang ngi anh ta chon ban.
"Hay cho toi biet ai la ban cua anh ta, va toi se noi ban biet tnh cach cua anh ta". o la
mot ngi vat chat, trong rong, va vo duyen. Li suy oan rang anh ta cung giong vay
neu khong anh ta han phai hiem khi chon ban nh vay. Neu ho thuoc tang lp pham toi,

co le au co anh ta nhiem t tng toi loi. Neu ho la ngi co danh d, nghiem tuc. Co le
anh ta la loai ngi giong vay. Cu non khong bao gi ket ban vi soi d. Cung vay, bo
cau khong bao gi chi vi dieu hau.
Tuy vay, nhan xet mot ngi theo tieu chuan nay oi khi khong c chnh xac. oi khi
con ngi pham phai sai lam ang tiec c ngh ngi o phai giong ngi anh ta chi.
Mot v du ien hnh cho trng hp nay, Henry V vua nc Anh. Trc khi bc len ngai
vang, ong nguyen la Hoang than Hal, mot thanh nien khac kho, t do. Nhng ngi ban
vui tnh ma ong thch nh John Falstaff, va nhng thuy thu vo tch s, luon che chen, say
ru. Tuy nhien, ngay khi tr thanh vua, ong a t bo tat ca am ban xau, tr thanh mot
trong cac v vua tot nhat, khon ngoan nhat va dung cam nhat cua nc Anh. Cuoc i sau
nay cua ong a cho thay rang mac dau ong ket ban xau thi trai tre nhng ong khong
phai la ngi xau !
Mot v du noi bat hn o la Gie-su, v sang lap nen ao Cong giao. Ong co tnh chon ban
toan nhng ngi oc ac, ng nganh, hay pham phai sai lam. V the ke thu cua ngai
khinh re ngai, goi Ngi la "ke tham an", "con sau ru", la "ban cua dan chung, cua ke
toi loi". The ma Ngai la v thanh thanh thien nhat trong cac v thanh. Ngi hoa ong vi
nhng con ngi nay e cu ho khoi toi loi ho gay ra, nh mot v bac s vieng tham benh
nhan !
V vay trc khi nhan xet ngi qua ban be cua ho, phai biet ly do tai sao anh ta ket ban
vi ngi ay !
T MI :
1. Birds of a feather flock together : vat cung loai thng tu vi nhau
2. taste /te1st/ (n) : s thch
3. studiously - minded /'stju:d16sl1'ma1nd1d/ (adj) : cham hoc , hieu hoc
4. in common /1n'k6m6n/ : giong nhau
5. frivolous /'fr1v6l6s/ (adj) : v van ; leu long
6. book-worm /'b$k'w3:m/ (n) : mot sach ; ngi ch chui au vao sach v
7. sinner /'s1n6/ (n) : ke co toi, toi pham
8. presumption /pr1'zmp~n/ (n) : s suy oan
9. serious /'s16r16s/ (adj) : ng an
10. wayward /'we1w6d/ (adj) : ng nganh
11. gluttonous /'9lt6n6s/ (adj) : tham an
12. wine-bibber /'wa1n 'b1b6/ (n) : ngi thch uong ru ; sau ru

25. THE DIFFERENT KINDS OF ARTIFICIAL. LIGHTS1

CAC LOAI ANH SANG NHAN TAO
OUTLINE
Introduction : - The advantages of artificial light2.
1. Oil lights :
(a) The torch.
(b) The rush - light2
(c) The candle.
(d) The lamp.
2. Gas light.
3. Electric light.
There is no need to dwell on3 the blessings of artificial light, for they are obvious. If we
had to depend entirely on the light of the sun, half the work the world does to day could
not be done.
Probably the earliest form of artificial light was the fire, lit for warmth and cooking
purpose. The torch must have been originally simply a burning stick taken out of the
fire; it was perfected when it was discovered that it would burr longer and more brightly
when dipped in oil or fat.
The use of fat on the torch may have suggested the rush-light which consisted simply of
a rush - stem, or some tow4 floating in a vessel of oil or liquid fat . The Indian chiragh is
on just the same principle. Both the torch and the rush - ligh were very imperfect, the
one giving off thick clouds of smoke, and the other producing only a very dim light.
A great improvement on the rush-light was the candle-a wick of cotton enclosed in a
pillar of hard and solidified5 fat ; but the final development of the rush - light is the
lamp, burning a mineral oil (such as kerosene) and often giving a hundred - candle power light6.
So far, the principle of all artificial light was the same-they were all oil lights. But the
discovery of the illuminating7 quality of coal - gas in the beginning of the 19th century,
led to a new form of artificial light, namely, gas. And for the greater part of the 19th
century, gas was the chief kind of artificial light used in towns. It gave a better light than
lamps or candles, and was much more convenient ; but it had its dangers, and was liable
to foul8 the air of the rooms in which it was burning.
The queen of artificial lights is the electric light, which came into common use in the
latter part of the last century. It has great advantages over every other kind . It gives a
much more brilliant illumination9;it is clean and gives off no smell ; it does not consume
the oxygen of the air ; it is cool and produces scarcely any heat, and it is very
convenient. No one who has had electric light in his house, ever wants to go back to gas,
lamps or candles.
Chung ta khong can ban en niem vui khi co anh sang nhan tao v qua ro rang. Neu phai
tuy thuoc hoan toan vao anh sang mat tri, na phan cong viec cua the gii nay khong
the hoan tat xong trong ngay.
Co le hnh thc au tien cua anh sang nhan tao la la. ot sang e si am, nau an.
uoc n gian chnh la am chay phat ra la. Cang hoan thien khi ngi ta phat hien ra
rang no cang chay lau hn cang chay sang hn khi c nhung vao dau m.

Cong dung cua m tren bo uoc la lam en co bac, n gian ch co tim en, hay bac noi
trong chat dau hay con. en uoc cung nh en bac eu rat bat tien. Mot ang toa khoi
day m mt. Mot ang ngon la ch hiu hat.
Mot cai tien v ai en bac o la loai en nen bang bong ben chat thanh cuoc vi m
ong. Nhng bc phat trien cuoi cung cua en bac la bong en thap bang dau tho sang
gap tram lan thap nen.
Cho en ngay nay, nguyen tac thap en nhan tao giong nh cac loai en thap bang dau
tho. Tuy nhien s kham pha ra o sang cua kh than au the ky 19 a a en loai anh
sang nhan tao co ten ga. Phan quan trong khong kem the ky 19 chnh la ga, loai anh
sang chnh yeu c dung pho. No tot hn bong en va en nen, va thuan li hn.
Nhng ga cung co moi hai cua no, co the lam o ue can phong co dung ga.
Vua cua cac loai en nhan tao la en ien, von thong dung cuoi the ky 19. No thuan tien
hn cac loai en khac nhieu. No thap sang hn nhieu, sach se va khong khoi. en ien
khong xai oxy trong khong kh. Bon ien mat lanh, hau nh khong toa nhiet, rat tien nghi.
Ai a dung en ien, khong bao gi muon quay tr lai dung en ga, hay nen.
T MI :
1. artificial light /,@:t1'f1~l la1t/ (n) : anh sang nhan tao
2. rush light /'r^~ 'la1t/ (n) : en co bac
3. to dwell on /dwel 4n/ (v) : ban ti
4. tow /t6$/ (n) : bac (e dan dau trong en)
5. solidified /s6'l1d1fa1d/ (adj) : ong ac lai
6. a hundred-candle-power light : anh sang 100 nen
7. to illuminating /1'lu:m1ne1t17/ (adj) : chieu sang ; rc r
8. to foul /fa$l/ (v) : lam ban, lam o ue
9. illumination /1,lu:m1'ne1~n/ (n) : s sang rc

26. GAMBLING
Co le hnh thc au tien cua anh sang nhan tao la la. ot sang e si am, nau an.
uoc n gian chnh la am chay phat ra la. Cang hoan thien khi ngi ta phat hien ra
rang no cang chay lau hn cang chay sang hn khi c nhung vao dau m.
OUTLINE
LUAN VE ANH BAC
Cong dung cua m tren bo uoc la lam en co bac, n gian ch co tim en, hay bac noi
trong chat dau hay con. en uoc cung nh en bac eu rat bat tien. Mot ang toa khoi
day m mt. Mot ang ngon la ch hiu hat.
Mot cai tien v ai en bac o la loai en nen bang bong ben chat thanh cuon vi m
ong. Nhng bc phat trien cuoi cung cua en bac la bong en thap bang dau tho sang
gap tram lan thap nen.
Cho en ngay nay, nguyen tac thap en nhan tao giong nh cac loai en thap bang dau
tho. Tuy nhien s kham pha ra o sang cua kh than au the ky 19 a a en loai anh
sang nhan tao co ten ga. Phan quan trong khong kem the ky 19 chnh la ga, loai anh
sang chnh yeu c dung pho. No tot hn bong en va en nen, va thuan li hn.
Nhng ga cung co moi hai cua no, co the lam o ue can phong co dung ga.
Vua cua cac loai en nhan tao la en ien, von thong dung cuoi the ky 19. No thuan tien
hn cac loai en khac nhieu. No thap sang hn nhieu, sach se va khong khoi. en ien
khong xai oxy trong khong kh. Bon ien mat lanh, hau nh khong toa nhiet, rat tien nghi.
Ai a dung en ien, khong bao gi muon quay tr lai dung en ga, hay nen.
Introduction: Betting and playing games of chance for money.
1. It is wrong ? Comparison with duelling1.
2. Its social effects are evil.
(a) Discourages steady industry.
(b) Becomes an enslaving habit.
(c) Produces unhealthy excitement.
(d) Often leads to theft and other crimes.
Gambling is properly playing games of chance, such as cards pitch-and-toss2, etc.,for
money. But it also includes betting, which is staking money on an uncertain future event,
such as a horse- race. The essential feature of gambling and betting is the risking of
money on a chance, in the hope of winning a larger sum.
Moralists3 always denounce4 gambling as wrong : and yet at first sight it is not easy to
show why it is wrong. It is true that in a game of chance, of a bet, one of the parties must
lose his money ; but the gain of the other cannot be called robbery, because both parties
willingly agree together to run the risk. You might say that if two sensible5 men agree to
risk the loss of their money in a game of chance it is their own business, and no one has
any right to interfere with6 them. Perhaps a comparison of gambling with duelling will
help us to see why gambling is an evil. In a duel, as in a game of chance, both parties
willingly agree to run a risk. In gambling they risk the loss of their money ; in a duel, the
loss of their lives. But in most modern civilized countries, duelling is a crime in the eye
of7 the law and is punishable with heavy penalties8. Why ? If two men agree to try to
kill each other, that is their own private affair. Why should the law stop them ? The
answer is, that it is not their own private affair. It is a public affair : because, if every

citizen can take the law into his own hands and avenge an injury himself, all law and
order in the state will go to pieces9 . And gambling is condemned10 for the same reason
; because the effect of gambling is injurious, not only to the individuals, but to public
social life.
The evils of gambling may be summarised11 - as follows. First, it discourages steady
habits of industry by holding out before men the hope of getting rich quickly and easily
without work. Secondly, gambling often becomes a habit, as strong as the drink craving,
which a man cannot break ; and frequently it leads12 not only to his ruin, but to the
misery of his family that depends on him. Thirdly, it produces an unhealthy and restless
excitement in men's minds. Lastly, it often ends in theft and embezzlement13, and even
crimes of violence Judged by14 its fruits15 it is therefore an evil.
C bac ung ra la tro chi may rui an tien nh the bai tung sap nga. oi khi no con bao
gom ca o ngha la at tien vao van bai khong chan chan thang, nh cuoc ua nga. ac
iem chu yeu chi bac hay ca cc la s hen xui cua viec at tien, vi hy vong thang
c mon tien ln.
Cac nha ao c len an viec anh bac nay la xau. Co ieu that rang neu ca o, mot
trong hai ben phai thua mat tien, nhng ben thang khong the goi la trom cap. Bi ca hai
ben san sang lieu lnh e chi. Ban co the noi rang neu hai ngi tnh tao ong y chi la
cong viec cua ho, khong ai co quyen can thiep. So sanh gia anh bac vi o sung tay
oi se giup ta thay ro ly do tai sao anh bac la co toi. Trong cuoc o kiem, nh mot cuoc
chi hen xui, ca hai ben ong y lieu lnh. Vi c bac, ho lieu mat tien. Vi cuoc o sung,
ho lieu chet. Tuy nhien nhng nc van minh hien ai nhat, di con mat phap luat, o
sung la toi loi ang b trng phat nang. Tai sao vay ? Neu hai ngi thoa thuan co giet
nhau, o la viec rieng cua ho. Sao luat lai ngan cam ? Cau tra li chnh v o khong phai
viec rieng cua hai ngi ma viec chung. Bi le, neu moi cong dan khong tuan theo phap
luat, tra thu v vet thng ca nhan. Moi luat phap va trat t xa hoi se tan ra. Va c bac
cung b ket toi tng t. Bi tac ong cua c bac la khon lng, khong ch ca nhan, ma
cho toan i song xa hoi cong cong lam giam thoi quen ben b trong cong nghiep, loi
cuon moi ngi vi hy vong lam giau nhanh chong, de dang ma khong can lao ong.
ieu th hai, anh bac de tr thanh thoi quen, nh them uong vay ma khong bo c.
Thng dan en tan gia bai san. ieu th ba, no san sinh s kch ong khong lanh manh
oi vi tam tr con ngi. Cuoi cung, c bac ket thuc bang trom cap, lam dung cong quy
tham ch gay toi ac. Do vay phan xet theo hau qua la mot sai lam !
T MI :
1. duelling/dju:6l17/ (n) : cuoc quyet au
2. pitch-and-toss /p1t~%nd t4s/ (n) : tung tien sap nga
3. moralist /'m4r6l1st/ (n) : nha ao c
4. to denounce /d1'n6$ns/ (v) : to cao, len an
5. sensible /'sens6bl/ (adj) : tnh tao, co kien thc
6. to interfere with /,1nt6'f16 w15/ (v) : can thiep
7. in the eye of... /1n 51 a1 4v/ : trc con mat cua
8. penalty /'penlt1/ (n) : tien phat, hnh phat
9. to go to pieces /96$ t$ p1:s1z/ (v) : tan ra, v nat tng manh
10. to condemn /k6n'd6m/ (v) : tuyen phan, ket toi

11. to summarise /s^m6ra1z/ (v) : tom lai, tom lc

12. to lead...to /l1:d t$/ (v) : a ti, dan ti
13. embezzlement /1m'bezl6m6nt/ (n) : toi thut ket, lam dung cong quy
14. judged by /d2^d2 ba1/ : phan oan theo...
15. fruits /fru:ts/ (n) : hau qua

27. EARLY MARRIAGES, AND THEIR EFFECTS ON THE WELFARE OF

COMMUNITY
TAO HON, VA ANH HNG CUA NO OI VI S CH LI XA HOI
OUTLINE
Introduction : - The effects are evil.
1. The loss of childhood.
2. Injury to the wife's health.
3. Hindrance to the husband's mental development and independence.
4. The children suffer from the inexperience of the parents.
5. Rapid increase of population perpetuates1 a low standard of comfort.
It is difficult to find a good word for the system of early marriages. Their effects upon
the welfare of community2 seem to be wholly evil. In India, some of the evils are
obscured3 and partially mitigated4 by the joint - family system5, for the inexperience6
of the young parents is supplied by the older members of the family ; but in spite of this,
the system is a serious hindrance 7 to the development of the nation.
Every human being has a right to his childhood which in some ways is the happiest and
most blessed part of his life. But too many Indian children are robbed of their heritage8.
They must take up the burden of parentage before they are men and women.
Very early child-bearing must always be injurious9 to the wife and often results in a
serious damage to her health. Many Indian women are old when their European sisters
are in their prime10 of beauty and health.
In many cases the boy-husband suffers in another way. When the cares of parentage11
and a family are thrust upon him in extreme youth, he has not the time leisure or
opportunity for mental development. His education is hampered12. Moreover, being
always dependent on his family, he cannot so easily learn the blessing of independence.
The European has first to make his own position in life, and does not dream of marrying
until he can by himselt support his wife and family in comfort. But the Indian is a
husband and father while yet a boy.
The inexperience of child-parents is partly responsible for the terrible extent of infant
mortality13 in India. What can children fourteen years old know of the nurture14 of
their own children ? Ignorance and inexperience results15 too often in the quite
unnecessary death of the babies.
The only argument that can be brought in favour of early marriages, is that they tend to
the rapid increase of population. But this may not be altogether a blessing. If a country is
already overpopulated16 a rapid increase simply means poverty for the many. In any
case it means the perpetuation of a low standard of comfort.
Kho ma chon mot t phu hp vi giai oan hon nhan ban au. Tac ong cua chung oi
vi phu ph cong ong co hai rat nhieu. An o, co toi ac c che dau, phan ln c
giam khinh nh che o ai gia nh. oi vi phu huynh con tre, viec cung cap do ngoi
ln hn trong gia nh. Mac dau vay, che o nay la mot vat van nghiem trong oi vi s
phat trien cua dan toc.
Moi ngi eu co thi th au ang ghi. Trong mot so trng hp no la niem hanh phuc
nhat, niem thieng lieng nhat cua cuoc song. Nhng qua nhieu tre em An an trom tai san

cua ban than. Ho phai ganh nang bon phan lam me, lam cha trc khi hoc lam an ong
hay an ba.
Viec sinh con sm thng tac hai en ngi me rat nhieu, gay hau qua nghiem trong anh
hng en sc khoe. Nhieu phu n An o trong gia hn trong khi nhng ngi ch cua ho
Au Chau con ang o xuan ca ve ep lan sc khoe.
Nhieu trng hp, ngi chong chu kho theo cach khac. Khi phai quan tam moi quan he
vi con cai, va gia nh. Vo tnh a a anh ta en xung ot cua tuoi tre. Anh khong con
thi gian roi hay c hoi phat trien tam tr. Giao duc cua anh b can tr. Hn the na, von
quen le thuoc vao gia nh. Anh khong the nao biet c niem vui cua tnh t do. Ngi
Au Chau trc tien ch ngh en lap than trong i. Khong ngh en ket hon cho en khi
anh co the bao am cho v va gia nh. Nhng an ong An o la mot ngi chong, mot
ngi cha trong khi cha lam mot cau be.
Tnh trang bo me la tre con cha co kinh nghiem la mot phan trach nhiem ve mc o t
vong khung khiep tre An o. Mot tre 14 tuoi biet g ve s nuoi nang thi th au cua
chung ? Lanh am khong co kinh nghiem a en hau qua la nhng cai chet khong can
thiet tre.
Co li phan oi duy nhat rang tao hon sm co xu hng lam tang dan so nhanh chong.
Nhng ay cha phai la niem vui hoan toan. Neu nc o co dan so nhieu roi, viec tang
nhanh dan so co ngha la phai co nhieu cua cai hn. Du trong trng hp nao, o la tnh
trang keo dai cua tieu chuan song thap !
T MI :
1. to perpetuate /p6'pet~$e1t/ (v) : lam cho tiep tuc, lam ton tai mai mai
2. community /k6'mju:n6t1/ (n) : cong ong, xa hoi
3. to obscure /6b'skj$6(r)/ (v) : che i, lam m i
4. to mitigate /m1t19e1t/ (v) : giam nhe
5. joint-family system : che o ai gia nh
6. inexperiece /,1n1k'sp16r16ns/ (n) : s thieu kinh nghiem
7. hindrance /h1ndr6ns/ (n) : s can tr
8. heritage /her1t1d2/ (n) : di san
9. injurious /1n'd2$6r16s/ (adj) : co hai - to injure (v)
10. prime /pra1m/ (n) : tuoi thanh xuan, trang kien
11. parentage /pe6r6nt1d2/ (n) : dong doi to tien
12. to hamper /h%mp6(r)/ (v) : lam can tr
13. mortality /m0:'t%l6t1/ (n) : ty le t vong
14. nurture /n3:t~6(r) / (n) : s nuoi nang, dng duc
15. to result in /r1'z^lt/ (v) : a en ket qua la
16. over - populated /'6$v6 'p4pj$le1t1d/ (adj) : co qua nhieu nhan khau

28. IF YOU WOULD HAVE PEACE, PREPARE FOR WAR

NEU MUON CO HOA BNH, HAY CHUAN B CHIEN TRANH
OUTLINE
Introduction : - The danger of catchwords1.
1. The element of truth in this saying.
2. The falsehood at its root.
3. The true way to peace.
Great is the power of repetition2. Say a thing often enough, and the crowd will at last
believe it. Advertisers3 know this ; and so do politicians, who repeat a catchword until
people accept it as an undisputed4 truth. But catchwords are dangerous things, and
should be carefully criticised before they are accepted.
The sentence at the head of this essay is an oft5 repeated catchword. Let us examine it,
as we would ring a doubtful coin.
No doubt there is an element of truth in this, as there is in every, catchword. In the
present condition of human society, no nation is safe that relies for its safety solely on
the honour and good - will6 of its neighbours. Witness7 Belgium in the last war. In spite
of our boasted civilization, and the fine sentiments often expressed by governments,
politicians and the press, the weak is still the prey of the strong, might is still right, and
the final appeal8 is to brute force9. So long as10 this state of affairs lasts11 any nation is
foolish is that not prepared to defend its liberty by force of12 arms13.
But a tree must be judged by its fruits. No sentiment was more responsible for the Great
War than that expressed in this saying - " If you want peace, prepare for war." This was
the catchword of sabre-rattling14 jingoism15 in all nations. It was repeated from the
platform16 and by the press17, until the peoples of Europe came to believe it, and
prepared for war so eagerly that Europe became an armed camp. What was the result
Peace ? No , War - the most widespread and devastating18 war of history. It was the
enormous enlargement of armies and fleets, the crushing burden of ever increasing
armaments, and the mutual suspicion and fear engendered19 thereby, which finally
resulted in the awful explosion20 of the Great War.
The lesson of the Great War is that if you prepare for war you will have war - war, not
peace. That method of securing peace has faied, and failed lamentably. We must take
another motto : If you would have peace prepare for peace. Let the nations prefore for
peace, by cultivating mutual good will by the amicable settlement of disputes by
arbitration21 by agreeing to universal disarmament22,by friendly co - operation instead
of suspicious rivalry.
V ai la sc manh cua s lap lai. Noi mot li thng u, am dong cuoi cung roi se tin.
Cac nha quang cao tin ieu nay. Cac chnh tr gia cung vay. Ho lap i lap lai mot khau
hieu cho en khi ngi ta tha nhan chung la s that kho tranh cai. Nhng oi khi khau
hieu rat nguy hiem. Va hay phe phan can than trc khi chung c chap nhan.
Cau chu e bai luan nay thng c lap lai nh mot khau hieu. Hay kiem lai xem !
Chung ta hay ban lai van e kha nghi nay.
Ro rang luon co mot yeu to that trong o, nh tat ca cac khau hieu khac. Trong ieu kien
hien nay cua xa hoi loai ngi, khong mot quoc gia nao bao am tin cay vao danh d va
thien ch cua cac nc lan can. Nhan chng cho chien tranh va qua la B. Mac dau nen

van minh c ton vinh, va tnh cam tot ep luon la e tai cho nha nc, cac chnh tr
gia, nha xuat ban bay to the hien. Le phai luon thuoc ve ke manh. Thu oan toi hau thuoc
ve vu lc. Khi nao tnh trang nay con ton tai keo dai trong nc khi o van con cha
chuan b e bao ve nen t do nh lc lng quan oi.
Tuy nhien cay oc nhan biet qua qua cua no. Khongl co s a cam phai chu trach
nhiem ve ai chien nh li c trch dan di ay "Neu ban muon co hoa bnh, hay
chuan b chien tranh". o chang qua la khau hieu ho hao ve chu chien luan cua tac ca
cac dan toc, va luon c cac dien an va bao ch nhac en luc ngi Au Chau tin vao
chung va hao hc chuan b chien tranh e Chau Au tr thanh mot trai quan co trang b
cai g la ket qua, hoa bnh chang ? Khong phai - chnh chien trnah, cuoc chien banh
trng nhat va khoc liet nhat trong lch s. o la s banh trng co qui mo cua quan oi
va hai quan, tr thanh ganh nang cho lc lng vu trang ngay cang ln cha tng co. Do
o moi nghi ng gia oi ben va noi am anh nay sinh. Cuoi cung dan en hau qua o la
s bung no cua cuoc ai chien.
Bai hoc ve cuoc ai chien rang neu ban chuan b chien tranh, ban se co chien tranh, ch
khong phai hoa bnh. Bien phap hoa giai hoa bnh a that bai tham hai. Chung ta chon
mot khau hieu khac. Neu ban muon co hoa bnh, hay nuoi dng thien ch gia hai ben,
hoa giai nhng cuoc tranh chap nh trong tai, hay thoa thuan i en giai phap thong
nhat, hay bat tay ci m thay v thu ch nghi ng !
T MI :
1. catchword /'k%t~w3:d/ (n) : khau hieu, cau van lam ngi ta chu y
2. repetition /,rep1't1~n/ (n) : s nhac lai, rap lai
3. advertiser /%dv6ta1z6/ (n) : ngi quang cao - advertisment
4. undisputed /,^nd1'spju:t1d/ (adj) : xac thc, khong can tranh luan
5. oft (co) : often /'4fn/ (adv) : luon luon
6. good will /,9$d'w1l/ (n) : thien y, thien ch
7. to witness /'w1tn1s/ (v) : lam chng, muc kch
8. final appeal /'fa1nl 6'p1:l/ (n) : thu oan toi hau
9. brute force /,bru:t 'f0:s/ : vo lc (vu lc)
10. so long as /s6$ l47 %s/ (conj) : con khi nao...
11. to last /last/ (v) : ton tai, tiep tuc
12. by force of : nh vao the cua...
13. arms /@:mz/ (n) : vu kh
14. sabre rattling /'s@:br6,retl17/ n. ch ve tieng loang xoang cua vu kh.
15. jingoism /'d21796$1z(6)m/ (n) : chu chien luan
16. platform /'pl%tf0:m/ (n) : dien an, buc, nen
17. the press /pres/ (n) : bao ch
18. devastating /dev6ste1t17/ (adj) : pha hoai, tan khoc
19. to engender /1n'd2end6/ (v) : gay ra
20. explosion /1k'spl6$2n/ (n) : s bung no
21. arbitration /,@:b1'tre1~n/ (n) : s phan x
22. universal disarmament /, ju:n1'v3:s6l d1s'@:m6m6nt/ (n) : s giai tr quan b toan the

29. SELF - CONTROL

T CHU
OUTLINE
The parable1 of the temple-car2.
Self control is the restraint and guidance of the passions.
Self control is not easy, but it is neccessary to any success in life.
I remember once watching a temple - car festival in Southern India. The car had been
brought out of the temple, and, before it started on its slow journey through the streets of
the village, the Bralimin priests were doing Puja3 before it. As I stood, an interested
spectator, in the crowd, an educated Brahmin entered into conversation4 with me, and
obligingly explained the symbolic5 meaning of the festival. The car, he said,
symbolised6 the human body ; the figure of the god seated in the car, the soul or reason.
In front of the car were two wooden horses represented as galloping ; and reins were
attached to their mouths, and were held in the hand of the image of the god. These
horses, he said, repesented the human passions, and the reins in the hand of the god
symbolised the necessity of restraining and guiding the passions by reason. The journey
of the car through the village was an emblem7 of the progress of life ; and the lesson
was that throughout his life a man must control and guide his passions by his reason.
This is a good parable of the nature and necessity of self-control. All men have passions
- strong desires, urgent appetites, powerful emotions8. Some philosophies, like
Stoicism9, and religions, like Buddhism10, have taught that these are in themselves evil,
and must be suppressed and stamped11 out. But this is a mistake. These passions are the
motive power12, the driving force13, of life. Unrestrained and unguided, they will
wreck a man's life ; but kept under control and guided in the right way, they will lead to
success. They are like spirited14 horses, on which we must keep a tight rein. For if we
do not master them, they will master us, and we shall become the slave of our passions.
Self-control is not easy. The natural thing is to let one's passions have their way. It
requires considerable strength of will to say no15 to them. But we can learn to discipline
ourselves if we are in earnest16 about it ; and unless we do learn self - control, we
cannot ever achieve success in any walk of life17. Before we can rule others, we must
rule ourselves ; before we can command, we must learn to obey. And a man who can
control himself, is a strong man. As a wise man once said, "He that ruleth his own spirit,
is better than he that taketh a city".
Toi con nh mot lan xem hoi xe nha chua mien Nam An o xe c a ra khoi nha
chua trc khi no khi hanh cuoc hanh trnh keo dai qua hang cay ban lang. Trc o,
cac linh muc Ba La Mon lam le An o giao. Khi toi ng o, mot ngi ao Ba la mon
co hoc thc trong am ong co ve thch thu bc lai bat chuyen vi toi, roi giai thch
ngha bieu trng ngay hoi. Chiec xe c xem la bieu tng hoa c the con ngi. Hnh
Chua ngoi trong xe la linh hon, la nguyen nhan. Hai con nga go pha trc xe tng
trng cho nc ai. Day cng gan trong mom nga ong thi gi lai trong tay Chua.
Nhng con nga nay bieu trng s am me, long ham muon cua con ngi. Day cng
trong tay Chua bieu tng hoa s kiem che va leo lai long ham muon bang ly tr. Chuyen
i xe qua lang mac tieu bieu qua trnh phat trien cuoc song. T o bai hoc c rut ra
trong cuoc song, con ngi phai biet dung ly tr kiem soat va che ng am me !

ay la cau chuyen ngu ngon hay ve tnh chat cung nh tnh can thiet phai t kiem che.
Tat ca moi ngi eu co long ham muon - c muon manh me, thuc giuc, long ham muon
nhuc duc hay xuc ong manh me. Co vai bai hoc ao c ve long nhan nai, ve ton giao
nh Phat giao, noi rang ban than nhng bai hoc nay thuoc toi loi can phai tieu diet. Tuy
nhien ay la mot sai lam. Nhng am me nay chnh la nguyen ong lc, la sc thuc ay
trong cuoc song. Neu khong soat va khong che ng cuoc song con ngi se b chung pha
hoai. Nhng khi gi no trong tam kiem saot, va biet che ng ung. Chung se a ta en
thanh cong. Ho thch nhng con nga dung manh ma khi ngoi len, lng gi day cng. V
the neu ban khong lam chu c chung, chung se ieu khien chung ta. Chung ta se tr
thanh no le cua chnh long ham muon.
T chu khong de. ieu t nhien la phai e chung phat trien. ieu can thiet phai co mot y
ch vng manh noi "khong". Nhng khi chung ta biet tuan theo ky luat neu thc hien
nghiem tuc. Chung ta khong bao gi at c thanh cong du giai tang nao tr khi
chung ta biet lam chu ban than.
Trc khi chung ta sai khien c ngi khac, chung ta phai lam chu c mnh. Trc
khi chung ta co the ra lenh. Chung ta phai biet vang li. Mot ngi lam chu ban than la
ngi co sc manh. Nh mot ngi khon ngoan tng noi "Lam chu ban than tot hn lan
chiem mot thanh pho".
T MI :
1. parable /p%r6bl/ (n) : truyen ngu ngon
2. temple - car /'templ, k@:/ (n) : xe nha chua
3. Puja : ngay le An o giao
4. to enter into conversation /'ent6 1nt6 ,k4nv6'se1~n/ (v) : bat chuyen
5. symbolic /s1m'b4l1k/ (adj) : tng trng, bieu tng
6. to symbolize (symbolise) /s1mb6la1z/ (v) : tng trng
7. emblem /embl6m/ (n) : dau hieu tng trng, s tieu bieu
8. emotion /1'm6$~n/ (n) : s xuc ong
9. Stoicism /st6$1s1z6m/ (n) : chu ngha nhan nai
10. Buddhism /'b$d1kz6m/ (n) : ao Phat - Buddhist : tn o Phat giao
11. to stamp /st%mp/ (v) : tieu diet, giam bep
12. motive power /'m6$t1v 'pa$6r/ (n) : nguyen ong lc
13. driving force /'dra1v17 f0:s/ (n) : sc thuc ay
14. spirited (p. a) /'sp1r1t1d/ (adj) : hang say, anh dung
15. to say no /se1 n6$/ (v) : phu nh, phu nhan
16. in earnest /1n '3:n1st/ : dt khoat, manh me
17. any walk of life : bat c giai tang nao

30. A CARELESS PERSON IS AN ENEMY TO HIMSELF AND A NUISANCE TO

SOCIETY
NGI CAU THA LA KE THU CUA BAN THAN VA VO TCH S CHO XA HOI
OUTLINE
Introduction : - The importance of carefulness in small things.
Carelessness with regard to : 1. Time.
2. Work.
3. Money.
Carefulness in small matters is regarded by some people as but a mean virtue. All the
same, it is a very important one ; for carefulness in small things teaches carefulness in
great. As the proverb says, "Take care of the pence and the pounds will take care of
themselves."1 He who is careless in small matters generally ends in2 being careless in
great affairs also ; and he will certainly injure himself, and be a nuisance to all with
whom he has any dealings.
In business, time is money : and so punctuality is one of the most important business
vitues3. A businessman who is careless in keeping his appointments4, not only annoys
the busy men whose valuable time he wastes, but damages his own business. Customers
soon lose confidence in him, and transfer their custom to more reliable firms. Even in
social life, punctuality in keeping social engagements is important ; and carelessness in
these matters often ends in the breaking of friendships.
A servant who does his work carelessly is a constant source of trouble to his employer,
and will sooner or later5 lose his job. He certainly cannot expect promotion or rise of
wages.
Carelessness in the management of money is the cause of much misery. A man of
moderate6 income who keeps no accounts7 and is careless in his expenditure, is sure to
spend more than he earns. He then begins to borrow from his friends, much to their
annoyance8 and feels the humiliation of being dependent on the help of others. If he
does not pull his affairs together, he will live in a state of chronic debt and gradually
lose all his friends.
In short9, carelessness in anything, even in personal appearance, leads to unpleasant
consequences10 both to the careless person himself and to the society of which he forms
a part.
Trong moi van e, tnh can than luon c xem trong, oi vi mot so ngi gan giong keo
kiet. Trong moi trng hop, tnh can trong rat quan trong. V can than vi nhng viec
nho day ta than trong trong viec ln hn. Tuc ng co cau : "Hay cham soc cac ong xu,
va cac ong ban Anh se t cham soc lay". Ngi cau tha trong nhng viec vat, noi chung
se cau tha oi vi cong viec ai s. Chac cham anh ta se lam ton thng mnh, va roi la
vat can tr cho nhng ai anh ta lien he ti.
Trong kinh doanh, th gi la tien bac. ung gi lam mot trong cac c tnh ve thng
nghiep can thiet nhat. Mot thng gia luon l hen khong ch lam phien ngi ban ron von
coi trong thi gian ma con co ha chnh cong viec cua rieng anh. Khach hang roi se mat
tin tng vao anh. Va roi se a tnh trang nay en cho b lung lay. tham ch trong i

song xa hoi, viec ung gi trong cong viec xa hoi rat quan trong. Tnh bat can trong
nhng trng hp nh the nay thng o v tnh ban.
Mot ngi lam viec bat can luon la moi phien toai cho cac ong chu chang chong th chay
cung se mat viec. Chac chan mot ieu anh ta khong the trong mong c thang chc,
tang lng.
Khong than trong trong viec kiem soat tien se gay ra nhieu au kho. Mot ngi co thu
nhap bnh quan, chi tieu khong ghi vao so sach va chi tieu khong than trong, chac chan
se chi nhieu hn thu. Anh ta se mn tien ban be, gay ra nhieu phien toai cho ho. Anh ta
se cam thay xau ho le thuoc vao s giup cua ngi khac. Neu anh ay khong loi keo s
viec ay lai. Anh se mac phai tnh trang n nan mai mai, roi dan dan tnh ban se chong
phai.
Tom lai, cho du lam viec g ma khong can than, tham ch vi ve ben ngoai, se dan en
hau qua chang tot ep g cho ban than anh ta va cho ca to chc anh tham gia.
T MI :
1. Take care of the pence and the pounds will take care of themselves : nhn trau mua
trau, tch tieu thanh ai
2. to end in /end 1n/ (v) : a en ket qua la
3. business virtues /'b1zn1s v3:tju:z/ (n) : nhng c tnh ve thng nghiep
4. appointment /6'p01ntm6nt/ (n) : cuoc hen
5. sooner or later /'su:n6 0: 'l%t6/ (adv) : sm muon, chang chong th chay
ex. Sooner or later we shall die.
6. moderate /m4d6r6it/ (adj) : va phai, on hoa
7. to keep no accounts /k1:p n6$ 6'ka$nts/ (v) : khong ghi vao so sach
8. annoyance /6'n016ns/ (n) : s phien toai, kho chu
9. in short /1n ~0:t/ : tom lai (in a word ; in brief)
10. unpleasant consequences /^npleznt 'k4ns1kw6ns/ : ket qua chang tot ep g

31. HOBBIES
S THCH
OUTLINE
1. Definition.
2. Kinds of hobbies.
(a) Collecting, such as stamps, flowers, fossils1, pictures, old books, curios.
(b) Games and sports.
(c) Photography, painting, wood-carving etc.
(d) Gardening2.
3. The benefits of having a hobby.
The work "hobby" is derived from3 "hobby horse," which a stick fitted with a wooden
horse's head, painted to look real. The child puts this between his legs, and prances
about, pretending to be riding a horse. From this word "hobby - horse" we get the word
hobby, an amusement ; and we speak of a man's "riding" his hobby. Properly, a hobby is
any interesting subject or pursuit5 not our main business, which we take up for our
amusement in our leisure hours. What is a business to one man may be a hobby to
another. For example, a professional photographer may have gardening as his hobby ;
and a paid gardener may make a hobby of photography.
There are very many kinds of hobbies. Many take the form of collecting in some form.
Collecting postage stamps is a common hobby in England, not only with flowers and
ferns6 and press and mount7 their specimens8. Others take an interest in geology, and
find much amusement in collecting fossils. Such hobbies do not cost much, and are
within the reach of all. But others, such as collecting pictures, old books, curiosities and
antiquities9 are only for the rich.
Other hobbies take the form of games and sports. Many take up10 open-air games, like
golf, tennis, criket or football, or indoor games such as chess, draughts11 and cards, as
their hobbies. While hunting, or fishing, or yachting are the favourite recreations of
others.
Photography makes an interesting and instructive hobby ; and for those who have the
gift, skeching and painting and wood - carving. The latter hobbies require special artistic
gifts ; but almost any one can learn carpentry and picture - framing12.
Many people find great pleasure and interest in gardening : especially in cultivating
some special flowers, like roses. And boys especially like keeping pets, such as rabbits
and fowls.
Every one, young and old, should have a hobby of some sort for his leisure hours ; for it
adds greatly to the pleasure of life. It is often an education in itself, and it fills our
vacant hours with interest. It gives us, also, something to fall back on when our busines
days are over, in the leisure times at the end of life.
T "hobby" bat nguon t "hobby horse" - nga c yeu thch, que cam tren au nga go,
sn sa giong nh that. Tre con at nga gia hai chan, nhay cang len lam nh la ang
ci nga. T "Hobby-horse", chung ta co t "hobby", s giai tr. Khi noi en mot ngi
ci nga la noi en s thch cua anh ta. ung hn, "hobby" la mon the thao bat ky c
a chuong hay nghe a thch, khong phai cong viec chnh ma chung ta thng giai tr
trong thi gian roi. Cong viec cua ngi nay co the la s thch cua mot ngi khac. V

du, mot nha nhieu anh chuyen nghiep co the co s thch lam vn. Va mot ngi lam
vn co tra lng co the co s thch nhiep anh.
Co nhieu loai s thch. Su tap cung co nhieu hnh thc su tap c xem la s thch. Su
tap tem la s thch pho bien nc Anh, su tap tem vi hoa, co dng s roi em ep,
nh nhng mau hoa nay lai vi nhau. Nhieu ngi thch ve a chat, va tm thay nhieu
ieu ly thu trong viec su tam hoa thach. Nhng s thch nh vay khong ton kem nhieu,
trong pham vi co the co c. Nhng co ngi lai thch su tap tranh, sach cu, vat la, o
co ch co nha giau thch chi.
Cac s thch khac co hnh thc cac cuoc chi, the thao. Co nhieu ngi tham gia cac tro
chi ngoai tri, nh anh gon, quan vt, cricke, hay bong a, hay nhng tro chi trong
nha nh anh c, c Tay phng. Tat ca eu la s thch. Trong khi san ban, cau ca, ua
thuyen la cac tro chi tieu khien thu v nhat oi vi mot so ngi !
Nhiep anh la mot s thch bo ch va thu v. S thch nay ch co ngi thng co qua
tang la bc hoa, tranh anh va cac bc tng ieu khac bang go. Ve sau, s thch oi hoi
mon qua phai co tnh nghe thuat ac biet. Tuy nhien hau nh ai cung biet nghe moc va
khung canh.
Nhieu ngi tm thay li ch va niem vui trong cong viec lam vn, ac biet trong viec
trong qu nh hoa hong. Cac cau be thng thch nuoi cac con vat qu nh tho, hay cac
loai chim.
Moi ngi, gia cung nh tre eu co s thch lam trong thi gian roi. V no se em them
mot niem vui cho cuoc song, thng co tnh giao duc. No se ong ay nhng gi bo
khong cua chung ta ay ap ieu ly thu. No con em lai cho chung ta mot niem an ui khi
mot ngay lam viec cua chung ta qua i, va trong khoang thi gian ranh roi cuoi cuoc i.
T MI :
1. fossil /'f4sl/ (n) : vat hoa thach
2. gardening /'9@:dn17/ (n) : cong viec lam vn
3. to be derived from /d1'ra1vd/ (adj) : bat nguon t ...
4. astride /6'straid/ (adv): ngoi nh ci nga
5. pursuit /p6'sju:t/ (n) : nghe nghiep
6. ferns /f3:nz/ (n) : co dng x
7. to mount /ma$nt/ (v) : lap, dan, ong
8. specimens /spes1m6nz/ (n) : mau, mau vat
9. antiquities /%n't1:k1z/ (n) : o co
10. to take up /'te1k ^p/ (v) : tham gia
11. draughts (drafts) /dr@:ft/ (n) : mon c cua Tay Phng
12. picture - frame /'p1kt~6 'fre1m17/ (n) : khung anh, khung hnh

32. "THE HEIGHTS BY GREAT MEN REACHED AND KEPT WERE NOT
ATTAINED BY SUDDEN FLIGHT"
THANH CONG AU CO TI DE DANG VA OT NHIEN
OUTLINE
1. Effort and sacrifice necessary to achievement.
2. This truth illustrated.
3. Fame may come suddenly, but only as a result of years of labour.
We humble people, who are lost among the obscure2 millions, often envy famous men
whose names are handed down by history and become household words3. When we
envy, we forget two things ; first, that such men must have been endowed with4 genius,
which is a rare gift ; and second, that before even they could reach such eminence, they
had to toil and suffer to a degree that most of us would be unwilling to face.
The verse calls up the picture of mountain climbing. No man can reach the summit of a
mountain without a long, laborious, and often dangerous, climb. And no man has
become great and achieved fame without much toil, effort and sacrifice. We see the
great achievement ; we forget the long years of labour which made it possible. The
concluding lines of the verse at the head of the essay, make this clear : " But they, while
their companions slept. Were toiling upward in the night. "
Think of the years of hard study a man has to pass through before he can become a
great scholar ; the monotonous5 and tiring practice and drudgery6 that goes to the
production of a famous singer or actor ; the struggles, defeats, humiliations and
downright7 hard work that is behind the success of a statesman ; the drudgery of the
parade ground, the weary campaigns8, the hardships9, dangers and wounds, that must
precede fame as a soldier and general.
No man has become suddenly great. Fame, or public recognition of greatness, may
come suddenly ; but long years of work and struggle generally come before it. Probably
we shall never become famous ; but we shall never achieve any success without toil and
effort and sacrifice. Whatever the height we should like to reach and keep, we shall
never even come near it by sitting down and looking at it and sighing for it. We can
attain it only by climbing.
Ngi ta thng boi nho nhng ngi trong hang trieu ngi tam thng, thng hay
ghen t nhng ngi noi tieng c lu truyen trong s sach va tr thanh nhng t ng
thong dung. Mot khi ngi ta ghen t. Ngi ta a bo quen hai ieu : Th nhat, ngi nh
the han phai c thien phu cho tai nang, nh mot mon qua hiem co. Th hai na la
trc khi co c s noi tieng, xuat chung nh vay, ho phai lam viec can cu va chu kho
en mc o hau nh khong ai muon ng au.
Van th det nen quang canh leo nui. Khong ai leo c en nh nui ma khong phai trai
qua cuoc leo dai, vat va, gian lao. Cung khong co ai tr nen v ai, noi tieng ma khong
chu o mo hoi, cong sc va hy sinh. Chung ta a nhn thay nhng thanh tu ln, nhng
lai quen i nhng nam thang lau dai biet bao cong sc lam nen. Nhng dong th ket luan
au bai luan cang lam sang to hn van e nay : "Nhng trong khi nhng ngi ban con
say ngu, ho lam viec can cu thau em".
Nh lai nhng nam thang nghien cu kho khan phai trai qua trc khi tr thanh mot nha
hoc gia v ai. Nhng buoi tap dien n ieu, chan nan cung vi s kho cong ren luyen
1

hp thanh san pham cua mot ca s noi tieng, mot dien vien noi tieneg. Cuoc au tranh,
nhng lan that bai, nhng niem tui nhuc va ke ca lao ong cc nhoc eu ng pha sau
s thanh cong cua mot chnh khach. Nao la s vat va cua cuoc dieu hanh, nao cuoc xuat
chnh met la ra ri, nao la bao noi kho cong, hiem nguy, thng tch. Tat ca eu phai trai
qua trc khi co c danh tieng nh mot ngi lnh chu nhieu th thach sau nhieu lan
thang tien e tr thanh mot v tng.
Khong ai ot nhien tr thanh v ai. Danh vong, hay s nhan thc cua quan chung ve mot
ieu v ai co the en bat ng. Nhng ma bat ng sau nhng nam lao ong, chien au
kho nhoc. Co le chung ta se khong bao gi tr nen noi tieng. Chung ta se chang bao gi
thanh cong ma khong chu kho, gang cong va hy sinh. Du o cao nao muon at c
bang cach ngoi ch, ngc nhn len, roi khao khat, ban se khong bao gi vi ti gan
c. Ban muon vi ti no ch co cach ban phai treo len !
T MI :
1. sacrifice /'s%kr1fa1s/ (n) : s hy sinh - to sacrifice (v)
2. obscure /6b'skj$6/ (adj) : toi tam, khong xuat sac, lu m
3. household words /'ha$sh6$ld w3:dz/ (n) : t ng ca mieng (c nhieu ngi dung en)
4. to be endowed with /1n'da$d/ (adj) : c tri phu cho
5. monotonous /m6'n4t6n6s/ (adj) : n ieu, buon nan
6. drudgery /'dr^d26r1/ (n) : s vat va, kho cong
7. downright /'da$nra1t/ (adj) : hoan toan, ch thc
8. campaign /k%m'pe1n/ (n) : chien dch, cuoc xuat chinh
9. hardship /'h@:d~1p/ (n) : s vat va, kho cc

33. THE USES OF HISTORY

GIA TR CUA LCH S
OUTLINE
1. Reading history gives interest and pleasure.
2. It broadens the mind, enlarges the sympathy and quickens imagination.
3. It explains the present condition of a nation.
4. And it is a guide for the future.
To begin with the least important uses of history-the study, at any rate the reading, of
history gives pleasure. There is much in the annals2 of a country which is as romantic
and interesting as anything in novels and books of fiction. No one can read the stories of
brave knights, daring adventurers, great kings and discoverers, without interest and
pleasure.
A study of history, moreover, broadens the mind enlarges the sympathies and quickens
the imagination. As we read of the great deeds our forefathers did, and the stories of the
achievements of other nations, our mind becomes peopled2 with many noble and great
figures ; and we feel a deeper interest, not only in our own people, but in all mankind.
We understand the noble words of the Roman poet - "I am a man, and nothing human is
foreign3 to me."
History is "race - memory"4. How could we live as individuals without memory ?
There have been strange cases of complete loss of memory, when people have forgotten
who they were, and their past life has become an absolute blank to them. In such a case,
a man has to begin life all over again. He really loses his identity5 and has to learn to be
another person. In the same way, if a nation knows nothing of its history, it has lost its
"nation - memory" and so its identity. It is practically a new nation, with all to learn. And
if we know nothing of the history of our country, we cannot have the true feeling of
nation - hood, for we cannot enter into its traditions6 national, feelings, and ambitions.
A knowledge of its history gives us the key to the spirit of our nation.
The present has grown out of the past. We cannot understand our present customs,
thoughts and ideals, and our present institutions7. If we do not know how all these
things have come to be what they are. The history of the past explains the present.
And the future will spring out of the present. What we shall be and do as a nation,
depends on what we are and do now, and that has resulted from what we were and did in
the past. Statesmen8 must know history so as to save their nation from committing9
again the mistakes of the past, and guide it on right lines in the future.
Bat au bang cong dung khong kem phan quan trong cua lch s - Cong viec nghien cu.
Du mc o nao oc s em lai niem vui thu. Trong lch s at nc, co nhieu ieu lang
man, ly thu khong kem nh trong tieu thuyet, sach vien tng. Khong ai oc truyen cac
chang hiep s dung cam, nha mao hiem gan da, cac v vua v ai, va nhng kham pha,
phat minh ma khong co long quan tam, thch thu.
Hn na, hoc s m rong kien thc, m rong long thong cam, hnh dung ra nhanh chong.
Khi chung ta oc ve nhng cong viec cha ong ta a lam, va nhng cau chuyen ve cac
thanh tu cua cac dan toc khac, au oc chung ta se cha ng nhieu nhan vat v ai, va
cao thng. Va chung ta cam thay moi quan tam sau hn ve dan toc chung ta, ve nhan

loai chung ta. Chung ta dng nh eu hieu nhng li le cao qu cua th @ : "Toi la con
ngi, va khong co cai g cua con ngi lai xa la oi vi toi".
Lch s la tr nh cua loai ngi. Chung ta se song nh the nao ay neu khong co tr
nh? Co nhng trng hp la ve viec mat tr nh hoan toan. Khi ngi ta a quen ho la
ai, va cuoc song qua kh tr nen trong rong vi ho. Trong trng hp o, ngi ta bat
au lai mot cuoc song mi. Anh ta that s anh mat chnh ban than mnh va phai hoc
ngi khac. Tng t, neu mot dan toc khong biet g ve lch s cua nc mnh, nc o
anh mat "hoi ly cua dan toc", do o se anh mat ban sac dan toc. ac biet vi mot dan
toc mi thanh lap, tat ca eu phai hoc. Neu chung ta khong biet g ve lch s at nc,
chung ta khong the co mot tnh cam sau am oi vi tnh dan toc. Bi chung ta khong the
hoa nhap vi truyen thong, nhng cam xuc va hoai bao cua dan toc. Kien thc lch s
em lai cho chung ta cha khoa cua quoc hon.
Hien tai ln len t qua kh. Chung ta khong the hieu c phong tuc, nhng t tng
nhng ly tng va nep song hien tai neu chung ta khong biet tat ca ieu nay co nguon
goc nh the nao. Lch s trong qua kh se giai thch cho hien tai.
Va tng lai se vn mam t hien tai. Chung ta se la g va se lam g con tuy thuoc vao
hien tai chung ta ang la g va ang lam g. o cung la ket qua t nhng ieu chung ta
co va a lam c trong qua kh. Mot chnh khach phai biet lch s dan toc e bao ve
dan toc tranh khoi cac loi lam a pham phai trong qua kh, ong thi dan dat at nc
i ung con ng trong tng lai.
T MI :
1. annals /'%nlz/ (n) : sach ghi chep, lch s, s bien nien
2. to people /'p1:pl/ (v) : di dan
3. foreign /'f4r1n/ (adj) : mi la, khong lien quan
4. race - memory /re1s 'mem4r1/ (n) : ky c ve dan toc
5. identity /ai'dent6t1/ (n) : ban than
6. tradition /tr6'd1~n/ (n) : truyen thong, tuc truyen
7. institution /,1nt1'tju:~n/ (n) : ne nep song ; che o
8. statesmen /ste1tsm6n/ (n) : chnh tr gia, chnh khach
9. to commit /k6'm1t/ (v) : pham (loi, toi)

34. ADVANTAGES AND DISADVANTAGES OF LIFE IN A GREAT CITY

CAI LI VA BAT LI CUA VIEC SONG TRONG MOT THANH PHO LN
OUTLINE
1. Advantages :
(a) Material.
(b) Social.
(c) Intellectual.
(d) Moral.
2. Disadvantages.
(a) Injury to health.
(b) Injury to morals.
(c) Artificiality1.
The advantages of living in a large town are many and obvious.
The town-dweller2 enjoys certain conveniences and comforts which the villager lacks.
He has good and well - lighted roads ; cheap public conveyances3, such as trams and
trains ; a house with modern conveniences, such as water laid on, electric light and good
sanitary arrangements4 ; fine shops close at hand to supply him with all necessaries5
and luxuries when he is well, and well - equipped hospitals to care for him when he is
ill.
The dweller in the city can have all the congenial6 company he wants, and at small
expense all kinds of social amusements, such as theatres, cinemas, concerts and clubs.
Further he can get the best education at first rate schools and colleges ; and to feed and
stimulate his mind, there are libraries museums, art galleries, public lectures and literary
societies. The keen competition8, too, of town life sharpens his wits and makes him
mentally alert.
Life in a town has also important moral benefits. In a large community a man tends to
become liberal and broad-minded, he learns the value of coperation and discipline, and
is stimulated to social interest and endeavour9 by the common life around him.
But life in a city has its own peculiar drawbacks. The rapid life, the late nights, the foul
and smoky atmosphere10, and the smells and dirt of the town, often undermine the
health and shorten a man's life.
Then a town is full of bad characters and insidious11 temptations to vice and folly ; and
many a simple young man coming to the town from the country, is morally ruined by bad
habits and vices of which the country man knows little.
Lastly, town life is more or less artificial, and the town-dweller loses his touch12 with
nature. The simple life of the country becomes insipid13 to him, and living a fevered life
in ugly surroundings14 his taste for the delicate beauty of fields and woods and the
grandeur of mountains and of sea, is dulled15.
Perhaps in the future men will design more and more garden cities, where the
advantages of town and county life will be combined.
Song mot thanh pho ln ro rang co nhieu iem li.
Ngi dan song thanh th tha hng mot so tien nghi, thuan li ngi lang khong co
c. c i tren nhng con ng sang rc anh en. c i lai bang nhng phng
tien pho bien re tien - xe ien ngam, tau la. c song trong mot ngoi nha ay u tien

nghi hien ai, co he thong cung cap nc san, en ien vi cac thiet b ve sinh hp ly.
Cac ca hieu quan ao may san ep ben luon ap ng nhng g can thiet va sang trong
khi anh can. Cac benh vien c trang b tot luon rong m cham soc anh khi anh b om.
Dan thanh th co the co nhieu ngi ban cung s thch anh muon. ong thi vi mon tien
nho, co u loai tro giai tr, co tnh chat xa hoi e phuc vu ban, chang han nha hat, rap
chieu bong, nhng buoi hoa nhac hoac cau lac bo.
Hn the na, ngi dan thanh th co the co mot nen giao duc tot nhat cac trng pho
thong va cac trng ai hoc hang nhat. oi vi viec nuoi dng, kch thch tr oc, ay
a co th vien, vien bao tang, vien bao tang nghe thuat, nhng bai giang trc cong
chung, hay nhng hoi van chng. Cung co s tranh ua soi noi cua cuoc song thanh th
giup tr khon ban them sac ben ong thi se lam ban them tnh tao.
Cuoc song thanh th cung co nhng mat thuan li ao c quan trong. Trong mot cong
ong ngi, con ngi co xu hng tr nen t do phong khang. Ban se hoc c gia tr
cua s cong tac va ky luat. Li ch xa hoi se kch thch ban, cung nh cuoc song cong
ong xung quanh se lam ban say me.
Tuy nhien, loi song thanh th lai co nhng tr ngai rieng. Cuoc song voi vang, nhng
em khuya, bau khong kh ay khoi bui va cai mui d ban cua thanh pho. Tat ca dng
nh pha hoai ngam sc khoe con ngi va sut ngan i song con ngi thanh th.
Khi mot thanh pho tran ay nhng ac tnh xau va nhng co gang gian manh oi vi
ngi di hay ke kh khao, co rat nhieu ngi thng dan t que len pho thng b h
hong bi cac thoi xau va nhng cong viec ngi nong thon hau nh khong biet t g.
Cuoi cung, cuoc song thanh th khong c t nhien bang mien que. Ngi dan thanh th
anh mat i s tiep xuc vi ban tnh von co cua anh ta. Cuoc song dan da mien que tr
nen vo tri oi vi moi ngi. Cuoc song sot ret trong hoan canh toi tam, s thch ve ve
ep thanh kiet cua nhng canh ong, nhng khu rng, ve hung v cua nhng rang nui,
cua bien ca eu tr nen nham chan !
Co le, trong tng lai, con ngi se thiet ke nhng thanh pho vi nhng khu vn ni ma
se ket hp u the cua thanh th lan mien que.
T MI :
1. artificiality /,@:ti'fi~i'%l6ti/ (n) : ve nhan tao, vat nhan tao
2. town-dweller /ta$n 'dwel6(r)/ (n) : dan song thanh th
3. conveyances /k6n'v616ns/ (n) : s chuyen ch ; tau hay xe
4. sanitary arrangements /s%n1tr1 6're1nd2 m6nts/ (n) : cac thiet b ve sinh
5. necessaries /'nes6s6r1z/ (n) : nhng mon can thiet
6. congenial /k6n'd21:n16l/ (adj) : cung s thch, cung tnh chat
7. first rate /f3:st re1t/ (adj) : hang au, thng hang
8. competition /,k4mp6't1~n/ (n) : s canh tranh, tranh ua
9. endeavour /1n'dev6(r)/ (n) : s no lc, co gang
10. atmosphere /%tm6sf16/ (n) : khong kh
11. insidious /1n's1d16s/ (adj) : la ao, lam manh li, gian manh
12. touch /t^t~/ (n) : s tiep xuc, ung o
13. insipid /1n'sp1r1t/ (adj) : vo tri, khong hng thu
14. surroundings /s6'ra$nd17s/ (n) : canh chung quanh, hoan canh
15. to dull /d^l/ (v) : lam cho m mt, toi om

35. DISCIPLINE
KY LUAT
OUTLINE
Introduction : - Definition.
1. Discipline of the individual.
(a) The child.
(b) Domestic animals1
(c) Self - discipline2
2. Corporate Discipline.
(a) In games.
(b) In the army.
(c) In schools and colleges.
Discipline mean he learning to obey certain necessary rules of conduct. The very
essence3 of discipline is obedience - obedience to rules ; and the word is derived from
"disciple"4, a learner, pupil or follower of a teacher. We may discuss the question from
two points of view ; the discipline, or training of an individual, and the discipline, or
order, maintained in a society or body of individuals.
The training of a child is a good example of discipline in the first sense. To be of any
use in human teachers from its earliest years. The first lesson it has to learn is obedience
; and then it has to be taught how to behave5 - how to avoid conduct which is considered
unbecoming6 and wrong, and how to form good habits. The methods of training are
patient instruction, example, and punishment.
In the same way domestic animals, such as a dog or a horse have to be trained before
they can be of any use to men. Like the child, they must first learn to obey ; and the
horses must learn how to carry a man and draw a carriage, and dogs how to guard the
house and look after flocks of sheep.
When we come to maturity7 we have to learn self discipline - how to govern and rules
ourselves. This is the hardest task of all.
When men wish to act together in societies or companies they have to agree upon8
certain rules of conduct ; and the enforcement of obedience to these rules is called
discipline. A society that has no rules or which does not see that its are obeyed, will
soon full to pieces.
Rules and discipline are necessary even in games. If a batsman refuses to go out when
he is bowled9 or players defy the referee whistle when he gives a foul or off-side, there
is an end of cricket and football.
A regiment or an army without discipline is a mere mob. Soldiers have to learn to act
together as one man under the command of their officers ; and the object of military drill
is to make their obedience to orders so perfect that it will become automatic10.
In the same way no school or college can exist long where discipline is not enforced11.
If the boys can do as they like, regular teaching becomes impossible, and education a
farce12.
Co ky luat co ngha rang biet tuan thu mot so nguyen tac can thiet trong c x. ieu
quan trong nhat cua ky luat la s biet vang li, s tuan theo cac nguyen tac. T nay co
nguon goc t "disciple" - la hoc tro, la mon e. Chung ta ban thao van e t hai pha. Ky

luat hay viec ren luyen cua moi ngi, va ky cng hay trat t, eu hien dien trong cuoc
song hay trong moi con ngi chung ta.
Viec ren luyen mot a tre la mot v duc hay cua tnh ky luat ban au, la cong cu ban
au cua ngi thay giao. Bai hoc au tien tro phai hoc la biet vang li. Sau o la biet
cach c s, phai biet tranh nhng hanh vi khong ung, xau xa. Va phai biet tao nen thoi
quen tot. Phng phap ren luyen phai kien nhan, co khuon phep phai biet chu ng.
Cung giong nh vay, cac con vat nuoi trong nha ; cho, nga eu c huan luyen trc
khi chung tr thanh cong cu cua moi con ngi. Tre em cung vay, ieu trc tien phai
hoc la s vang li. Nga phai biet cach ch ngi, cach keo xe nga. Cho phai biet trong
coi nha ca va cham nom an cu.
Khi chung ta trng thanh, phai tap tnh t chu, phai biet cai quan va ieu chnh ban
than. ay la cong viec kho khan nhat.
Khi con ngi muon lam viec vi nhau trong mot to chc, mot cong ty, ho phai thong
nhat tren mot nguyen tac nao o. Va viec ap dung tnh tuan theo vao cac nguyen tac nay
c coi la ky luat. Bat ky xa hoi nao khong co luat phap hoac khong thc hien theo
phap luat se nhanh chong tan ra.
Tham ch trong cac cuoc chi, luat le va ky luat rat quan trong. Neu mot cau thu khong
chu ra ngoai khi b loai hay tang l tieng coi cua trong tai khi anh ta pham luat chi hay
co loi chi khong ep. Coi nh a ket thuc cuoc chi.
Mot trung oan hay mot quan oi khong co ky luat ch la mot am ngi lon xon. Quan
lnh phai biet phoi hp hanh ong nh mot ngi di s lanh ao cua trng phong.
Cung vay, cac ca the trong buoi tap quan s phai tuan theo lenh tuyet oi. Co nh vay
mi tr nen t ong nhp nhang.
Cung vay, bat ky mot trng hoc nao kho ma ng vng lau ben khi khong ap dung s
cng bc ve ky luat. Neu hoc sinh
T MI :
1. domestic animals /d6'mest1k'%n1mlz/ (n) : gia suc, suc vat nuoi trong nha
2. self - discipline /,self'd1s6pl1n/ (n) : ky luat cua ban than, tnh t che
3. essence /esns/ (n) : ban chat, thc chat
4. disciple /d1'sa1pl/ (n) : mon e, mon tong, hoc tro
5. to behave /b1'he1v/ (v) : c x, x tr
6. unbecoming /^nb1'k^m17/ (adj) : khong thch ang, khong on
7. maturity /m6't~$6r6t1/ (n) : tuoi thanh nien, thanh ngi
8. to agree upon /6'9r1: '^p6n/ (v) : ong y, quyet nh chap nhan
9. to bowl /b6$l/ (v) : loai ra (trong mot mon cau)
10. automatic /,0:t6'm%t1k/ (adj) : t ong ; automatically (adv)
11. to enforce /in'f0:s/ (v) : cng bach, thi hanh (ky luat)
12. farce /f@:s/ (n) : tro he

36. THE INVENTION YOU CONSIDER THE MOST USEFUL TO MANKIND

PHAT MINH MA BAN CHO LA CO CH NHAT CHO NHAN LOAI
OUTLINE
Introduction : - The difficulty of selection from so many.
The Steam - engine.
1. Has shortened space and time.
2. Has helped to make mankind one family.
3. Has extended commerce and trade.
4. Has revolutionised1 industry, economic conditions and social life.
The number of mventions of high utility2 to mankind is so great, that it is difficult to
decide which is the most important. How can we choose between printing, the steam engine, the aeroplane antiseptic3 surgery, chloroform4, and the various inventions
connected with electricity, such as the telegraph, the telephone, wireless telegraphy and
electric light ? If we judge an invention's utility by the extent of the changes it has
brought about in men's thoughts and social life, perhaps the steam - engine and the
printing - press stand first. The printing - press has most profoundly5 influenced men ;
but the social revolution caused by the steam engine has been more dramatic, and can
be more easily described.
The steam-engine has made the world smaller. It has contracted6 space and shortened
time. By rail7 and steam - ship we can now reach different parts of the world by
journeys of hours instead of days, and of days instead of months.
This means that travel has become so easy, quick and comparatively8 cheap, that
people of all nations, who were formerly confined to their native countries, are now
diffused9 all over the globe. The world has got know itself better ; national isolation10
has been broken down ; and men of all nations are beginning to feel they all belong to
one great family, the human race.
The wonderfuf improvement and extension of the means of communications has led to
an enormous increase of trade and commerce ; which brings the products of all lands to
everybody's door.
Above all, the steam-engine brought about the industrial revolution11, which resulted
in the form of civilization characteristic of the 19th and 20th centuries. Applied to
machinery, it made possible the rapid production in enormous quantities of all kinds of
useful articles at low prices, which brought things which before were luxuries within the
reach of even the poor. It produced the factory system, which meant the gathering
together of thousands of working men in one business and under one control in place of
the former small business, and this again produced the great modern towns, with their
conveniences and their grave social problems.
Co rat nhieu phat minh co cong dung ln oi vi nhan loai, rat kho quyet nh phat minh
nao la quan trong nhat. Lam the nao chon gia in an, au may hi nc, nganh phau
thuat khong b nhiem oc tren may bay, loai thuoc me ko-l-pho va cac phat minh co lien
quan en ien nh ien tn, ien thoai, vo tuyet ien bao ? Neu chung ta xet en pham vi
hieu dung cac phat minh lam thay oi en t tng con ngi cung nh i song xa hoi,
co le ng au phai la may chay bang hi nc. Cung vi may in. May in hau nh tac

ong sau sac en con ngi. Tuy nhien may chay hi nc lam cuoc cach mang xa hoi
cang i vao tham kch, va mo ta de hieu hn.
May chay hi nc lam the gii be lai khong gian nh c thu hep va thi gian nh
c rut ngan. Bang ong ray va tau chay hi nc, chung ta ngay nay i en c
cac mien tren the gii trong cac chang ng dai hang gi thay v keo dai hang ngay hay
ca thang tri.
ieu nay co ngha rang du lch tren nen de dang, nhanh chong va tng oi re. Rang cac
dan toc von sinh song to quoc ho gi ay co the lan khap toan cau. The gii biet ve
mnh ro hn. S biet lap gia cac quoc gia khong con na. ong thi con ngi trong
moi dan toc a cam thay ho a phu thuoc vao mot ai gia nh loai ngi.
Viec m rong cai tien tuyet vi cua cac phng tien thong tin ai chung a a en viec
phat trien co qui mo ln trong kinh doanh thng mai, a em lai nhieu san pham cho
moi nha.
Hn ai het, may chay hi nc em lai cuoc cach mang cong nghiep von la ket qua cua
tnh chat nen van minh the ky 19-20. em ap dung vao c kh, nhieu san pham, hang hoa
c san xuat nhanh chong vi so lng ln, co chat lng va phong phu ma trc ay
oi vi ngi ngheo la xa hoa, sang trong. ieu o lam nay sinh he thong day chuyen cac
x nghiep lien ket nhau vi hang ngan cong nhan trong cung 1 cong viec, di mot s
kiem soat chung la c s kinh doanh nho trc ay. ong thi cac x nghiep nay lai tao
ra cac th tran hien ai co nhng tien nghi va cac van e xa hoi cua chung c phejp
lam nhng tro chung muon. Cong viec day do co nguyen tac tr nen kho at va nen giao
duc bien thanh mot tro ua.
T MI :
1. to revolutionise /,rev6'lu:~na1z/ (v) : canh tan, cach mang
2. utility /ju:t1l6t1/ (n) : cong dung, hieu dung
3. antiseptic /,%nt1'sept1k/ (adj) : diet khuan, vo trung
4. choloroform /kl4r6f0:m/ (n) : thuoc me, cloroform
5. profoundly /pr6fa$ndli/ (adv) : sau xa
6. to contract /k6n'tr%kt/ (v) : thu ngan lai
7. by rail = (by train) /ba1're1l/ : bang ng sat
8. comparatively /k6m'p%r6t1vl1/ (adv) : mot cach tng oi
9. to diffuse /d1'fju:z/ (v) : lan tran
10. isolation /,a1s6'le1~n/ (n) : s co lap
11. the industrial revolution /1n'd^str16l ,rev6'lu:~n/ (n) : cuoc cach mang ky nghe

37. NEWSPAPERS
BAO CH
OUTLINE
Introduction : - A modern invention.
1. The primary use of a newspaper is to give news.
2. Most newspapers are the organs of political parties1.
3. Newspapers give a platform2 to advocates3 of social reform, etc.
4. Newspapers exert enormous influence for good and evil.
The newspaper is a comparatively modern invention. It was introduced in England in the
18th century, but it was in the 19th century that it became such a power for good and for
evil. Today every country is flooded with4 newspapers - great and small, good, bad and
indifferent5. The spread of education has created a very large reading public6 in every
civilized land ; and every educated person finds his newspaper a daily necessary.
As its name implies7, the first object of a newspaper is to give news. We want to know,
day by day, what is happening, not only in our own country, but all over the world. And
thanks to the modern inventions of the telegraph, the submarine cable, and wireless, we
can read in our morning paper all the notable events which occurred in even distant
lands the day before.
But a newspaper is more than a mere news - sheet8. While there are special papers
entirely devoted to different departments of life, such as religion, sport, literature, art,
music, farming, and mere amusement, most newspapers are the organs of political
parties, and their main interest is politics. Members of political parties look to the
leading article9 of their favourite newspaper for guidance in political questions ; and the
object of each paper is to educate public opinion in the political views and aims of the
party it represents.
Besides this, the press affords a platform from which advocates of social reform can
press their causes on public attention, and people and communities who think they are
unjustly treated, can there air10 their grievances11.
It is evident that the press has enormous power, because it can profoundly influence
public opinion. The proprietors12 and editors of newspapers have there fore a heavy
responsibility. A clean, earnest, truthful and moral paper can do a tremendous13 amount
of good ; but a newspaper that misrepresents14 the truth, that panders15 to the lowest
tastes, that influences public opinion to passion and violence, and corrupts public morals
with indecencies16, and sensationalism17, is a terrible power for evil.
Bao ch la phat minh tng oi hien ai, xuat hien Anh the ky 18. Nhng en the ky 19,
nganh bao ch mi tr thanh sc manh cua cai thien va cai ac. Ngay nay bao ch tran
ngap cac nc vi u loai co tam c hay nho be tam thng ; tot, xau hay th lanh
am. Viec m rong nen giao duc a m rong gii oc gia moi nen van minh. ong thi
ngi co hoc tm thay nhu cau oc bao hang ngay.
Nh ten goi cua no, bao ch bao ham muc ch trc het la cung cap tin tc. Hang ngay
chung ta muon biet ieu g xay ra trong nc va the gii. Nh vao nhng phat minh hien
ai cua ien bao, day cap ngam va vo tuyen ien. Chung ta co the oc bao buoi sang
nhng s kien noi bat cua ngay hom trc nhng mien at xa xoi.

Tuy nhien, t bao khong n thuan la mot bang tin tc. Trong khi o co nhieu loai bao
ac biet chuyen ve cac bo phan khac nhau nh ton giao, the thao, van hoc, nghe thuat,
am nhac, nong trai va giai tr. Hau het cac loai bao nay thuoc cac c quan cua ang
phai chnh tr. Va moi quan tam chnh cua ho la chnh tr. Cac ang vien thuoc cac phai
xem nhng bai xa luan cua cac t bao a chuong nh 1 hng i trong cac van e chnh
tr. Muc ch cua bao la giao duc d luan theo quan iem chnh tr va theo muc tieu cua
ang ai dien.
Ben canh o, bao ch em lai cai nen cho viec cai cach xa hoi, gay an tng e thu hut
s quan tam cua quan chung. Tat ca cac dan toc cong ong nao cho rang ho khong c
c x cong bang. Ho co the noi len s bat man cua mnh.
Co mot bang chng hien nhien rang bao ch co anh hng rat ln bi no tac ong d
luan sau sac. Ban bien tap va chu nhiem t bao do o co trach nhiem nang ne ve mot t
bao nghiem tuc, phan anh s that, em lai li nhuan toi a va trnh bay sach se, co anh
hng tot rat ln. Nhng neu bao trnh bay sai s that, ch chieu theo cac s thch thap
hen nhat, anh hng xau en d luan va gay bao lc, lam bang hoai ao c chnh tr.
Tat ca cac anh hng xau phan thuan phong my tuc, tao cam xuc "giat gan" eu la sc
manh ang s cua cai ac.
T MI :
1. political party /'p6l1t1kl 'p@:t1/ (n) : chnh ang, ang phai chnh tr
2. platform /'pl%tf0:m/ (n) : chnh cng, chu ngha
3. to advocate /'%dv6keit/ (v) : gii thieu, ung ho
4. to be flooded with /fl^d1d w15/ (adj) : b tran ngap
5. indifferent /1n'd1fr6nt/ (adj) : th , lanh am
6. the reading public (= the reading world) /'r1:d17 'p^bl1k/ (n) : gii oc gia
7. to imply /1m'pla1/ (v) : ham y, bao ham, am ch
8. news - sheet /, nju:z'~1:t/ (n) : t bao thong tin
9. leading article /'l1:d17 '@:t1kl/ (n) : bai xa luan (= editorial)
10. to air /e6/ (v) : boc lo, tho lo
11. grievance /'9r1:vns/ (n) : noi bc boi, bat man
12. proprietor /pr6'pra16t6/ (n) : ngi chu
13. tremendous /tr1'mend6s/ (adj) : rat ln lao, cc ai, phi thng
14. misrepresent /m1srepr1'zent/ (v) : trnh bay sai, xuyen tac
15. to pander /'p%nd6/ (v) : moi gii, chieu theo (th hieu)
16. indecency /in'd1:sns1/ (n) : s phan thuan phong my tuc, khong lch s
17. sensationalism /,sen'se1~6n6l1zm/ (n) : s chu trng tao cam xuc "giat gan"

38. MORAL COURAGE

NGHA KH (DUNG KH CUA AO C)
OUTLINE
Introduction : - Physical and moral courage.
Examples of moral courage :
1. Telling the truth.
2. Telling a friend his faults.
3. Facing laughter and ridicule1.
4. Opposing public opinion.
It is usual to speak of courage as of two kinds-physical courage and moral courage ; and
the distinction is sound, for a man can have one without the other. By physical courage
we mean the courage to face danger to the body - pain, wounds, or death. By moral
courage we mean the courage to face ridicule, public disapproval and hatred for the
sake of what we believe to be right. A soldier who can face unflinchingly2 bayonets3
and shells, may be unable to face the laughter of his companions ; he is a moral
coward4. And there are men who dare to defy public opinion for conscience sake, who
are cravens5 in the face of6 physical. pain; they are morally brave but physically
cowards
It often takes a lot of moral courage to tell the truth. If a boy at school has done
something wrong and is had up before the Headmaster, he is tempted to tell a lie to
shield himself. To do so is to be a moral coward. Lord Bacon7 says that a man who tells
a lie is a coward towards man but brave towards God. He means that a moral coward is
more afraid of offending men, than of offending God by telling a lie.
It is sometimes our unpleasant duty to tell a friend plainly about his faults. We shrink
from doing this, because we are afraid our friend will be angry with us and perhaps
break off8 the friendship. So, while we disapprove of his conduct, we say nothing, and
pretend we don't mind. This also is moral cowardice. A true and morally brave friend
will do his duty, whatever the consequences9.
It is very umpleasant to be laughted at, especially10 by people whom we like and
respect: but in some circumstances11 we are sure to be ridiculed if we do or say what
we think is right ; and if we do or say it, in spite of ridicule, we are morally brave.
Indeed it takes a great deal of moral courage to stand alone, to go against public
opinion, to rouse opposition, contempt and hatred by daring to do what is right. The
political speaker that tells the public unpleasant truths, the statesman who brings in
necessary and just but unpopular measures, the prophet who proclaims his message to
an unfriendly world, are all men of moral courage.
Physical cowardice may be a nervous weakness ; but moral cowardice is a fault.
Noi en dung kh thng co hai loai : long dung cam va dung kh. Gia hai ieu nay co
s phan biet ro net. oi vi con ngi ch co the co mat nay ma khong co mat kia. Long
dung cam khien chung ta co the ng au vi nhng chuyen bc boi, s phan oi cua
quan chung va s cam ghet v li ch cua ieu ta cho la ung. Mot ngi lnh dam ng
au vi vo lc ngang nhien va sung ai bac co the khong chu c tieng ci cua nhng
ong nghiep cua anh. Anh ta la ngi khong co ngha kh. Nhng lai co ngi dam bac
bo y kien cua d luan v le phai. Anh ta la ngi yeu uoi ve the xac.

Muon noi len s that phai mat kha nhieu long dung kh ao c. trng khi mot cau be
lam ieu sai va b phat hien bi thay hieu trng. Cau be se tm cach noi lao t bao ve
mnh. Lam nh vay co ngha rang hen nhat. Lord Bacon noi rang "mot ngi noi lao la
mot ke hen nhat trc con ngi, nhng la ngi dung cam trc Chua". Co ngha rang
ngi khong co dung kh s xuc pham ke khac hn la s xuc pham en Chua khi ban noi
xao trc Chua.
oi khi khong lay lam thu v g khi noi vi ban mnh ve loi lam cua anh ta mot cach trc
tiep. Chung ta thng hay chun bc trc viec nay, bi chung ta s ban mnh noi gian.
Va tnh ban co the sup o. V vay trong luc chung ta khong ong tnh vi loi c x cua
ban mnh. Chung ta lai im lang va gia v nh khong biet en. ieu o cung la hen nhat.
Mot ngi ban that s va co dung kh se phai noi len ieu o ma khong lng en hau
qua cua no.
Rat kho chu khi ngi ta ci mnh, nhat la nhng ngi chung ta thch va ne v. Nhng
trong mot vai hoan canh, chung ta c coi la buon ci khi chung ta lam hay noi ieu g
o ma chung ta cho la ung. Mac dau rang buon ci that ma chung ta van lam hoac van
noi, th o la ngi co dung kh.
Chung ta can co dung kh manh e gi vng lap trng, e chong lai y kien d luan, e
tang cng s oi lap, long khinh b va long han thu bang long dung cam dam lam ieu
phai. Ngi phat ngon vien cua mot chnh khach dam noi len s that khong may vui ve
oi vi quan chung. Mot chnh khach em lai nhu cau va s cong bang bang nhng bien
phap khong pho bien. Mot nha tien tri tuyen bo thong iep vi li le xa la lanh lung. Tat
ca ho eu la nhng ngi co ngha kh.
T MI :
1. ridicule /'r1d1kju:l/ (n) : s buon ci, khoi hai
2. unflinchingly /^n'fl1nt~17l1/ (adv) : khong e s, ngang nhien
3. bayonet /be16nit/ (n) : li le
4. coward /ka$6d/ (adv) : hen nhat - cowardly (adj)
5. craven (= coward) /'kre1vn/ (n) : ke hen
6. in the face of /1n 56 fe1s 4v/ : trc mat, khi ng au vi...
7. Lord Bacon = Francis Bacon (1561 - 1625) /'l0:d 'be1k6n/ (v): nha triet hoc va luan van Anh
8. to break off /bre1k 4f/ (v) : oan tuyet, cat t
9. consequence /k4ns1kw6ns/ (n) : hau qua, ket qua
10. especially /1'spe~l1/ (adv) : nhat la
11. in some circumstances /1n s^m s3:k6mst6ns/ : trong hoan canh nao o

39. BOOKS AND READING

SACH VA VIEC OC SACH
OUTLINE
1. The reading habit.
2. Reading for pleasure - fiction.
3. Reading for instruction- serious books1.
4. Reading for inspiration2 - poetry.
5. Books are faithful friends.
Happy is the man who acquires3 the habit of reading when he is young. He has secured
a life - long source of pleasure, instruction and inspiration. So long as he has his
beloved4 books, he need never feel lonely. He always had a pleasant occupation5 of
leisure moments, so that he need never feel bored6. He is the possessor of wealth more
precious than gold. Ruskin7 calls books, "Kings-Treasuries treasurees filled, not with
gold and silver and precious stones, but with riches much more valuable than these knowledge, noble thoughts and high ideals8. Poor indeed is the man who does not read
and empty is his life.
The blessings which the reading habit confers9 on its possessor are many.
Provided10 we choose the right kinhd of books, reading gives the highest kind of
pleasure. Some books we read simply for pleasure and amusement - for example, good
novels. And novels and books of imagination must have their place in everybody's
reading. When we are tired, or the brain is weary with serious study, it is a healthy
recreation to lose ourselves in some absorbing11 story written by a master hand.
But to read nothing but books of fiction is like eating nothing but cakes and
sweetmeats12. As we need plain, wholesome food for the body, so we must have serious
reading for the mind. And here we can choose according to our taste. There are many
noble books on history, biography, religion, travel, and science which we ought to read,
and which will give us not only pleasure but an education. And we can develop a taste
for serious reading, so that in the end it will give us more solid pleasure than even
novels and books of fiction.
Nor should poetry be neglected, for the best poetry gives us noble thoughts and
beautiful imaginings clothed in lovely and musical language.
Books are the most faithful of friends. Our friends may change, or die ; but our books
are always patiently waiting to talk to us. They are never cross13 peevish14, or unwilling
to converse, as our friends sometimes are. No wonder a reader becomes a "bookslover".
Ngi hanh phuc la ngi co c thoi quen oc sach luc con tre. Ngi a bao am
cuoc song cua mnh oi vi nguon vui oc sach, li khuyen va cam hng, anh co c
nhng cuon sach tam ac lau ben chng nao anh cang khong co cam giac le loi na. Anh
luon co mot chiem hu thu v trong luc roi ma khong bao gi cam thay chan. Anh la mot
nha s hu cua cai qu bau hn vang. Ruskin goi sach la "kho bau cua cac v vua" - mot
kho tang khong phai ay ap vang, bac va a qu nhng rat phong phu co gia tri hn han
nhng cai nay, o la tri thc, nhng y tng cao qu va nhng ly tng cao xa. Ngi
ngheo that ra la ngi khong oc sach va co mot cuoc song trong rong.

Ngi co thoi quen oc sach luon c ban tang nhieu ieu may man. Mien la chung ta
chon ung sach oc, viec oc sach se em lai niem vui ln nhat. Co sach chung ta oc e
mua vui va giai tr. V duc, cac cuon tieu thuyet hay. Tieu thuyet cung nh sach vien
tng phai co v tr oi vi viec oc sach cua moi ngi. Luc chung ta met moi, au oc ta
cang thang v nghien cu hay hoc tap, mot giai tr lanh manh la oc nhng cau chuyen
thu v cua nhng cay but chuyen nghiep, tha hon vao vi cau chuyen.
Nhng khong oc g ngoai tr sach vien tng chang khac nao khong an g ngoai banh
mt. Nh chung ta can cai n gian, o la nhng g thc an nuoi song c the. Do o
chung ta can phai oc sach nghiem tuc e boi bo tr oc. Va ay, chung ta co the chon
sach oc theo s thch cua chung ta. Co nhieu loai sach ang gia ve lch s, ve sinh vat
hoc, ton giao, du lch va khoa hoc ma chung ta phai oc. Va no se em lai cho ta khong
ch niem vui ma con giao duc chung ta. ong thi chung ta se phat huy c s thch oc
sach bo ch. Sau cung chung ta se co c niem vui vng chac hn nhng cuon tieu
thuyet va sach vien tng.
Th ca cung khong nen bo qua. Nhng tac pham th hay nhat thng mang nhng y
tng cao thng va nhng hnh anh tng tng ep an di nhng li th co am ieu
nen th.
Sach la ngi ban trung thanh nhat. Ban be co the thay oi hoac mat i. Nhng sach luon
la ngi ban biet kien nhan ch i tro chuyen cung chung ta. Chung khong bao gi kho
chu bc tc hay thoai thac noi chuyen ma oi luc ban be chung ta thng co. Mot ieu
hien nhien : ngi oc sach tr thanh ngi yeu sach !".
T MI :
1. serious books /'s16r16s b$ks/ (n) : sach nghiem tuc
2. inspiration /1nsp6're1~n/ (n) : cam hng
3. to acquire /6'kwa16/ (v) : danh c, thau thap c
4. beloved /b1'l^vd/ (adj) : c yeu qu
5. occupation /,4kj$'pe1~n/ (n) : s chiem hu, chiem lanh
6. bored /b0:d/ (adj) : chan nan, ue oai
7. Ruskin /r^sk1n/ (n) : John Ruskin (1819 - 1900) : Nha phe bnh nghe thuat va nha van Anh
8. high ideals /,ha1 a1'd16lz/ : nhng ly tng cao thng
9. to confer /k6n'f3:/ (v) : ban cho, tang (dung vi gii t "on" theo sau)
10. provided /pr6'va1d1d/ : mien la (conjunction)
11. absorbing /6b's0:bi7/ (adj) : loi cuon, thu hut
12. sweetmeat /'sw1:tm1:t/ (n) : mt, trai cay tam mat
13. cross /kr0s/ (adj) : tc gian, bc tc
14. peevish /'p1:v1~/ (adj) : kho chu, bt rt

40. THE RELATIVE ADVANTAGES OF WEALTH, HEALTH AND WISDOM

LI CH TNG OI CUA GIAU CO, SC KHOE VA TR TUE
OUTLINE
1. Wealth : a blessing and a curse1.
2. Health : its value.
3. Wisdom : the superior blessing2.
What advantages a rich man has ! All the comforts, luxuries and amusements of life,
independence and security, the best education, social position, leisure for study and the
cultivation of art and music, the joys of travel, importance and power ! Yet wealth may
be a curse ; it often leads man to self - indulgence3 and luxury and vice, the vanity of
display and arrogant, contempt of his less fortunate fellow men. In fact wealth in itself is
neither a curse nor a blessing ; it depends entirely how it is used. Wealth is power : in
the hands of a knave4 or a fool, it is evil in the hands of a wise and good man, it is a
blessing to himself and to his fellows.
No one doubts the blessings of health. But often those who have it and have never
known illness, undervalue5 it, and, by carelessness or worse, lose it. It is when we have
lost our health that we value it most. Then we realise that health means happiness,
efficiency6 and success, while ill-health means misery, incompetence7 and failure. Yet
there are some brave souls who work and succeed in spite of ill - health ; but at what a
cost of effort and pain !
Wisdom is a more precious gift than either health or wealth, for neither of these will be
a blessing without wisdom. A fool may inherit a fortune, but he will squander8 it in a
few years, or use it to damage himself body and soul. A fool may have splendid physical
health, but he will do no good with it and will probably lose it. But a wise man will use
health and wealth to the best advantage10. "Therefore" as the sage said, "my son,get
wisdom" "The price of wisdom," says the Bible, "is above rubies."
It is told of the wise King Solomon of Jerusalem11 that, when he came to the throne.
God spoke to him in a dream, saying, "Ask what I shall give thee" ; and Solomon asked
for "An understanding heart". And God said, "Because thou hast asked this thing and
hast not asked for long life and riches, lo ! I have given thee a wise and understanding
heart. And I have also given thee that which thou hast not asked, both riches and honour
and long life."
Ngi giau co that sung sng lam sao ! Anh ta co moi tien nghi, xa hoa va giai tr. Co t
do an toan. Co nen giao duc tot nhat. Co v tr trong xa hoi. Co thi gia hoc tap va un
uc nghe thuat vi am nhac. Co nhng cuoc vui chi. Va con co a v va quyen uy ! Tuy
nhien giau co co the la mot moi hoa, thng dan dat con ngi ta en vi phong tung,
phung ph oi bai cung vi tnh khoe khoang, t ac ; khinh khi nhng ngi ban t gap
may man hn. Thc te, giau co co the la hiem hoa hoac la diem phuc. No hoan toan phu
thuoc vao cach s dung co ung hay khong. Giau co em lai quyen lc cho ten lu manh
hay mot ngi kh khao. Giau co that bat tien khi trong tay ngi tot bung khon ngoan.
o la mot diem phuc oi vi anh ta va ban be cua anh !
Khong con nghi ng ve hanh phuc co c sc khoe. Tuy nhien co nhng ngi co sc
khoe va khong he biet en benh hoan, coi thng viec cham soc sc khoe e roi anh mat
no. Ch khi ta anh mat roi ta mi coi trong a muon. Sau o ta mi nhan ra rang sc

khoe ong ngha vi niem hanh phuc, co kha nang va thanh cong. Trong khi o au om
ngha la au kho, bat tai va that bai. Tuy vay co nhng tam hon dung cam lam viec i
en thanh cong mac dau khong co sc khoe, nhng vi mot no lc va sc chu ng 1
S khon ngoan la mot tang pham ang gia hn sc khoe va giau sang v ca hai cai nay
ch la an hue khong co tr khon. Mot ngi ngu co the tha ke 1 tai san nhng se tieu ph
trong vong vai nam, hoac t lam hai sc khoe, tam hon anh ta. Ngi ngu co the co sc
khoe tot. Nhng anh ta co the khong biet gi gin sc khoe, roi se anh mat no. Nhng oi
vi ngi khon ngoan, anh ta se biet s dung chung em lai ieu co li. Nh ngi chn
chan co noi "do o, a con cua toi la tr khon". Kinh thanh co cau "S khon ngoan ang
gia hn ca hong ngoc !"
Ngi ta noi ve tr khon cua vua Solomon thanh Gie-ru-xa-lem khi Ngai len ngoi vua.
Chua a noi vi ngai trong mot giac mong rang "Ta se cho con ieu con mong muon"
Vua So-lo-mong cau xin "mot trai tim co hieu biet". Va Chua phan rang, "Bi con a co
xin ieu nay va cha he xin s song lau va giau co ! Ta a cho con s khon ngoan va trai
tim hieu biet. Va ta cung se cho con nhng ieu con cha cau xin, ca giau sang danh
vong va song lau".
T MI :
1. curse /k3:s/ (n) : s nguyen rua, cai hoa
2. the superior blessing /su:'p16r16 'bles17/ (n) : an hue toi cao
3. self-indulgence /,self1n'd^ld26nt/ (n) : s phong tung, tnh de chieu theo s thch cua
ban than
4. knave /ne1v/ (n) : ten con o, lu manh
5. to undervalue /,^nd6'v%lju:/ (v) : anh gia qua thap, khinh th
6. efficiency /1'f1~ns1/ (n) : nang suat, hieu suat
7. incompetence /1n'k4mp1tns/ (n) : s thieu nang lc, thieu kha nang
8. to squander /'skw4nd6/ (v) : tieu ph pham, hoang ph (thi gi, tien bac)
9. body and soul /'b4d1 %nd s6$l/ (idm): het long, hoan toan
10. to the best advantage /56 best ad'v@:nt1d2/ : li the tot nhat
11. Jerusalem /d26'ru:sl6m/ (n) : ten thanh Gieruxalem (holy city of the Jews)

41. CO - OPERATIVE CREDIT SOCIETIES

HP TAC XA TN DUNG
OUTLINE
1. Agricultural debt in India.
2. The Raiffeisen banks in Germany, and their success.
3. The blessings already realised from the Indian Cooperative Credit Societies.
One of the greatest hindrances to agriculture in India is debt. Most of the cultivators1
are poor men, with little or no captital of their own. For money wherewith2 to buy seed,
oxen and ploughs they depend on the bania or moneylender. He is willing to lend as
much as they want, so long as they give their land in pledge3 for the loan4. But he takes
advantage of their poverty and ignorance, and forces them to pay such enormous
amounts in interest, that once they get into his clutches5 they rarely get out.
The first object of the Co-operative Credit movement is to rescue the zamindar6 from
debt, and to advance7 him capital for the development of his farm on easy terms of
interest and repayment8. The idea of Co-operative Credit was started in Germany in the
middle of the 19th century by a philanthropic9 man called Raiffeisen. He lived in an
agricultural district, where the farmers were desperately10 poor and hopelessly in debt
to the Jewish money-lenders. To help them, he started his village banks. His idea was
this. An ordinary bank will not lend money to a single poor farmer, because he has no
good security11 to offer ; but it will lend to a properly organised society of farmers on
their united security, or cooperative credit. By forming the farmers of a village into a
society, he enabled them to borrow enough money from banks on reasonable terms to
pay off13 their debts and free themselves from the moneylenders. Then he taught them
to invest13 their own savings in their own little bank, until a sufficient fund had been
collected to enable them to grant small loans to the members for developing their farms.
His chief principles for banks were : - 1. Each village must have its own bank. 2. Only
the inhabitants of the village could be members. 3. Only the members could receive
loans. 4. The members must appoint their own officers to manage the bank from among
themselves
These banks were a marvellous14 success. In a few years, the moneylender was driven
out, the farmers were independent and had their own capital, and the district was
prosperous.
The Government introduced this system into India twenty years ago ; and it has worked
wonders. There are thousands of village banks, or Cooperative Credit Societies, all over
the country, and hundreds of thousands of members. In many places the zamindars have
been freed from debt, given capital on easy terms, taught how to work together
(cooperation), and have become prosperous15 farmers.
Mot trong nhng tr ngai ln nhat oi vi nen nong nghiep An o la mon n. Hau nh
nhng nha canh tac eu la nhng ngi ngheo co rat t hoac khong co von rieng. Vi
mon tien mua hat giong, bo va cay, ho le thuoc vao nhng ngi cho vay tien. Anh ta san
sang cho vay vi mon tien va thi han ho muon mien la ho em the chap at ai cho viec
vay mn nay. Anh ta li dung ve tai san s thieu hieu biet cua ngi dan buoc ho phai
tra mon tien lai ln. Va mot khi ho vng vao bay nay kho long ma thoat ra c !

Muc ch troc tien cua phong trao hp tac xa xa tn dung la giup a chu khoi cac
mon n, ong thi ong vien anh ta gop von v s phat trien cua nong trai nh nhng
mon lai de kiem va mon tien tra n. Viec e xuat tn dung hp tac khi au c gia
the ky 19 bi 1 ngi nhan ai goi la Rai-phei-sen. Ong song trong mot huyen nong
nghiep, ni ma nhng ngi dan ang thng tuyet vong va v mon n cua anh oi vi
nhng ngi Do Thai cho vay tien. e giup ho, ong a m nhng ngan hang trong lang.
ay chnh la t tng cua ong. Mot ngan hang bnh thng se khong cho mot ngi nong
dan ngheo n oc vay tien, bi v anh ta khong co vat bao am the lai. Tuy nhiene no se
cho hoi nhng ngi nong dan co to chc vay mn hoac tn dung hp tac. Bang viec tap
hp nong dan trong lang thanh hp tac xa, ong co the cho ho mn u so tien t ngan
hang di hnh thc hp ly e trang trai n va giai phong ho khoi nhng ngi cho vay
tien. Sau o ong day ho au t tien tiet kiem vao ngan hang nho rieng cho en khi co ay
u so tien cho cac thanh vien khac vay mn e phat trien nong trang cua ho. Cac
nguyen tac cua ngan hang la
1. Moi lang phai co mot ngan hang rieng.
2. Thanh vien la nhng nong dan trong lang.
3. Ch co thanh vien mi c cho vay.
4. Cac thanh vien phai bau mot nhan vien kiem soat ngan hang.
Cac ngan hang nay a thanh cong tuyet vi. Trong vai nam, ngi cho vay tien khong
con na. Nong dan tr nen t lap, co von rieng. Huyen tr nen thnh vng.
Chnh phu An o a ap dung he thong nay cach ay hai mi nam. Cong viec troi chay.
Co hang ngan ngi hoi vien. nhieu ni a cung a thoat cac mon n, chung von lam
an hp tac xa tn dung, va tr thanh nng hp tac xa tn dung, va tr thanh nhng ngi
nong dan phat at.
T MI :
1. cultivator /'k^lt1ve1t6/ (n) : nha nong, ngi canh tac
2. wherewith = (with which) /we6'w18/ (n): vi tien o
3. pledge /pled2/ (n) : vat gan hay cam e vay tien (vat the chap)
4. loan /l6$n/ (n) : tien vay (v) cho vay ; cho mn
5. clutch /kl^t~/ (n) : nanh vuot - to fall into the clutches of : sa vao (cam bay) cua
6. zamindar /'z6m1nd6/ (n) : a chu (An o)
7. to advance /'6dv@:ns/ (v) : ng trc, cho vay trc
8. repayment /r1'pe1m6nt/ (n) : s tra n ; mon tien tra lai
9. philanthropic /,f1l6n'8r4p1k/ (adj) : nhan t, bac ai
10. desperately /'desp6r6tl1/ (adv) : mot cach tuyet vong
11. security /s1'kj$6r6t1/ (n) : vat bao am
12. to pay off /pe1 4f/ (v) : tra n, trang trai n
13. to invest /1n'vest/ (v) : au t - investment (n)
14. marvelous /'m@:v6l6s/ (adj) : ky la, phi thng
15. prosperous /'pr4sp6r6s/ (adj) : thnh vng, phat at

42. SELF - HELP

S T LC
OUTLINE
1. Selfhelp greatly lacking1 in India.
2. England's greatness has been built up by the energy and enterprise of its private
citizens.
3. No nation can advance unless its citizens are selfreliant2, and help themselves.
In this country, it seems to be the habit to expect the Government to do everything.
Government must encourage industry, develop agriculture, develop trade, organise and
pay for education, supply and maintain hospitals, and dispensaries3. It was the
Government which built the Indian railways, and the great irrigation canals. And,
whereas in Germany, it was a poor man who started the cooperative credit banks, which
were worked by the people themselves, in India, in the absence of any private
philanthropist4 the Government had to shoulder the burden5 of starting and
supervising6 the cooperative credit societies.
Now in England, all these activities7 have been entirely carried on by private
enterprise8, without government help. England's great industries (such as cotton, wool,
iron and steel, coal - mining, ship building9, etc), and her worldwide commerce, have all
been built up by the capital, industry and enterprise of private citizens. There is not a
government railway in England ; all belong to private companies. The great hospitals
are supported by public subscriptions10 and managed by voluntary11 committees. And
up to12 fifty years ago, all the education of the country was given in private schools and
colleges : and even now, a large number of the educational institutions13 are private.
The Englesh people themselves without government help or guidance, have made
England the rich and powerful and the advanced country she is today.
No nation can advance far unless its citizens have the qualities of energy and enterprise,
and the virtues of selfreliance, honesty, industry, perseverance and moral courage. Men
of this stamp14 help themselves. They don't wait until somebody comes along and
carries them : they walk on their own feet, and so hold their heads up, independent and
selfreliant. They are in the best sense of the terms, selfmade15 men. And God helps
those who help themselves6
nc nay, dng nh co thoi quen trong ch vao chnh phu lam het moi viec. Chnh
phu phai khuyen khch phat trien cong nghiep, phat trien nong nghiep, doanh thng ; to
chc va trang trai cho giac duc, cung cap thiet b va duy tr cac benh vien va cc pong
phat thuoc kh. Chnh nha cam quyen An o a xay nen nhng ng ray xe la, nhng
dong kenh ti (nc). Va trong khi c, ngi ngheo bat tay xay dng nen ngan hang
hp tac tnh dung. Chnh ho lam nen viec nay. An, vang mat cac nha t thien, nha nc
phai ganh vac tat ca, t viec khi au cho en giam sat cac hp tac xa tn dung.
Ngay nay, Anh, tat ca cac hoat ong nay eu c tien hanh bi mot x nghiep t nhan.
Chnh phu khong can thiep vao. Nen cong nghiep v ai cua Anh (nh vai si, len, sat va
thep, than, ong tau...) va nen thng mai rong ln cua no eu c xay dng bi von,
cong nghiep, va doanh nghiep cua cac cong dan. Anh khong co ng ray cua nha
nc, tat ca eu phu thuoc vao cong ty t nhan. Cac benh vien ln c ung ho bi tien
quyen c cua quan chung, va c quan ly bi nhng uy ban tnh nguyen. Mai en

nam mi nam sau, toan bo nen giao duc trong nc di hnh thc la cac trng pho
thong va cac trng ai hoc t. Tham ch, ngay nay, nhieu vien ai hoc thuoc tai tr hay
hng dan cua chnh phu a lam cho no tr thanh mot nc tien tien, manh me va giau
co ma nc Anh co c nh ngay nay.
Khong mot dan toc nao co the tien bo tr khi moi ngi dan eu ong gop cong sc va s
nghiep, vi nhng c tnh t lap, trung thc, cham ch, kien tr ben ch va ngha kh.
Ngi thuoc loai nay se t giup ho. Ho se khong ch ngi khac en du ho. Ho ng
tren oi chan cua mnh, ngang cao au, oc lap va t lap than. Ho ung la mau ngi t
lc t cng. Va Chua se giup ngi a t giup mnh !
T MI :
1. lacking /'l%k17/ (adj) : thieu, khiem khuyet
2. self-reliant /,self r1'la16nt/ (adj) : khong y lai, t lc
3. dispensary /d1'spens6r1/ (n) : tram phat thuoc
4. philanthropist /,fi'l%n8r6pist/ (n) : nha t thien, ngi theo chu ngha bac ai
5. to shoulder the burden /'~a$ld6(r)56 'b3:n/ (v) : vac ganh nang, chu trach nhiem nang
6. to supervise /su:p6va1z/ (v) : kiem soat, giam sat
7. activity /%k't1v6t1/ (n) : hoat ong
8. private enterprise /'pra1vit 'ent6pra1z/ (n) : x nghiep t nhan
9. ship - buidling /'~1p, b1ld17/ (n) : viec ong tau
10. subscription /s6b'skr1p~n/ (n) : s gop, quyen tien
11. voluntary /'v4l6ntr1/ (adj) : t nguyen, tnh nguyen
12. up to /'^p tu/ (adv) : cho ti
13. institution /'inst1'ju:~n/ (n) : hoc vien, hoc ng
14. stamp /st%mp/ (n) : loai, tang lp
ex. Men of his stamp will succeed : Ngi hang nh ong ay se thanh cong
15. selfmade /,self'me1d/ (adj) : t lap, t lc lam nen
16. God helps those who help themselves : Tri giup ke t giup mnh

43. THE IMPORTANCE OF RIGHT IDEALS

TAM QUAN TRONG CUA LY TNG UNG AN
OUTLINE
1. Definition of an ideal.
2. To be without any ideals is to waste our life.
3. It is necessary to have some ideal ; and still more necessary that that idea should be
the right one.
An ideal is some desirable1 thing we seek to achieve. It is always beyond our present
attainment2 ; for when we realise it, it ceases to be an ideal. Because it is beyond us,
and because we desire it, our ideal, what ever it is, rouses us to put forth effort to reach
it. A man who wants to reach the top of a mountain, climbs.
Different people have different ideals, high and low. An artist has before his mind a
standard of excellence in his art, and strives to reach it ; a politician sets himself to reach
a position of power and influence ; a devout3 man puts before him a lofty height of
saintliness4 and will never be satisfied till he attains it ; a business man devotes all his
energies to making a fortune. In all cases, the ideal a man sets before him determines
the sort of life he will live and the sort of man he will become ; hence the importance of
choosing a right ideal.
Many people, however, seem to have no definite ideals in life. They are like ships
without compasses, sailing to no definite port, and blown hither and thither5 by every
of wind. They live an aimless life, and what they do, and what they become, is largely a
matter of chance, determined by the circumstances in which they happen6 to be placed.
Such people, because they aim at7 nothing achieve nothing.
To make anything of life, we must have an ideal of some sort8. A man striving to realise
a definite ideal, is like a steamship steaming by the compass to a known destination. It
does not depend on the wind, but forges9 ahead by its own innate10 energy in the teeth
of11 wind and wave. But if it is necessary to have an ideal in life, it is of the utmost
importance12 that that ideal should be the right one. For the more earnestly we strive
after our ideal the more swiftly shall we realise it ; and if it is low or wrong, the more
swiftly shall we ruin ourselves. If our ideal is simply to become rich, or to enjoy
pleasure, we shall lose the best things of life. But if our ideal is to serve our God, to do
our duty and to develop our gifts13 for the good of humanity we shall make the best of
this life, and of the life to come.
Ly tng la ieu m c ma ta mong at c va thng nam ngoai tam vi cua chung
ta. Va khi chung ta nhan ra no. No khong con la ly tng na. Bi v ly tng nam ngoai
hien thc. Va bi chung ta m c no. Cho du la g no van khch le ta no lc at cho
bang c. Ngi muon len en nh nui. Hay treo len !
Moi ngi co mot ly tng khac nhau, cao hoac thap. Mot nghe s hnh dung trong tr anh
tieu chuan nghe thuat tuyet vi va co gang vn en no. Chnh tr gia t at mnh vao v
tr phai vn len co sc manh va co anh hng ln. Mot ngi nhiet tnh luon at mnh
trc mot bc tng co chieu cao cua long thanh thien, se khong bao gi thoa man cho
en khi at c ieu o. Mot thng gia danh toan bo sc lc e tao mot c hoi thanh
cong. Tat ca cac ly tng con ngi a ra eu quyet nh cuoc song sau nay anh se song
va mau ngi anh se at c. Do o rat quan trong khi chon ly tng ung.

Tuy nhien co nhieu ngi dng nh khong co mot ly tng xac nh trong cuoc song. Ho
giong nhng con tau khong nh c hng, khong biet cap vao cang nao, c i ay o
theo chieu gio. Nhng ngi nay cuoc i hoc khong co muc ch. ieu ho la va cai ho
se tr thanh phan ln do may man, do hoan canh quyet nh a ho vao v tr nao. Nhng
ngi song khong co muc ch nh vay se khong at c ieu g.
Muon lam mot viec co ch cho i, chung ta phai co mau ly tng ro rang. Ngi phan
au nhan chan mot ly tng ung an se giong mot con tau chay theo hng en ch
nh trc. No khong phu thuoc vao chieu gio ma luon hng ve pha trc vi sc manh
von co bat chap gio to song ln. Nhng khi can thiet phai co mot ly tng trong i, ieu
het sc quan trong la ly tng phai ung. V khi ta cang phan au vn en ly tng, ta
at c cang nhanh chong hn. Va neu ly tng sai va thap, ta se nhanh chong t huy
hoai mnh. Va neu ly tng chung ta n gian ch lam giau hay hng niem vui, chung ta
se anh mat nhng ieu tot ep nhat cua cuoc song. Nhng neu ly tng cua chung ta la
phuc vu Chua, hay lam tron bon phan va hay phat huy nhng tai nang thien phu. V long
nhan ao tot ep chung ta se tao nen nhng g tot ep nhat cho cuoc song nay va cuoc
song mai sau.
T MI :
1. desirable /di'zai6r6bl/ (adj) : ang ao c, hp ly
2. attainment /6'te1nm6nt/ (n) : ieu g at ti ; s thanh at
3. devout /d1'va$t/ (adj) : chan thanh, nhiet tnh
4. saintliness /'se1ntl1n1s/ (n) : ve thanh thien, than thanh
5. hither and thither /'hi56(r) %nd '5156(r)/ (n) : ay o
6. to happen to /'h%p6n tu/ (v) : ngau nhien, tnh c
7. to aimt at /'e1m %t/ (v) : nham
8. to some sort /t6 s^m s0:t/ : nao o
9. to forge /f0:d2/ (v) : tien ti, tien bo
10. innate /1'ne1t/ (adj) : bam sinh, thien phu
11. in the teeth of /1n 56 t1:8 4v/ : trc s nguy hiem (e doa) cua...
12. of the utmost importance /4v 56 '^tm6$st 1mp0:t6ns/ : rat quan trong
13. gift /91ft/ (n) : tai Tri phu cho, nang khieu

44. THE AEROPLANE

PHI C
OUTLINE
Introduction : - The wonder of the conquest of the air.
1. Beneficent effects.
2. Destructive effects.
Nowadays marvellous scientific discoveries come upon us so thick1 and fast, that we
have almost lost the capacity2 for wonder. Yet although aeroplanes are almost as
familiar to us as motor - cars, we cannot help stopping and staring whenever and
aeroplane, humming like a great bee and flashing in the sun, passes over our heads. And
it is well indeed that we should wonder ; for how marvellous a thing it is that men have
conquered the air and can now fly in the sky like birds. And this has been done in our
own day ; for the invention is so recent that, if people had been told only twentyfive
years ago that we should be flying to day they would have laughed the prophecy to
scorn.
The invention of the aeroplane will bring about as great a revolution in men's habits as
that of the railway engine and the steamship a hundred years ago. Then the world
shrank3 in size ; for whereas in the old days of sailing vessels, England was six months
away from India, it is now only three weeks away by steamer and railway train. But the
size of the world will shrink much more now. When in a few years' time we have a
regular air service between Karachi and London, England will be only five days away.
What a difference this will make to trade and commerce, to men's habits, and their
views of things !4.
So much for5 times of peace. But it is in the conduct of war that the aeroplane will bring
about the greatest revolution. Aeroplanes played an important part6 in the latter part
of the Great War, although when the war began the invention was only a few years old.
But when the next war comes, it will be largely a war in the air. Frontiers7, fortresses8,
wire - entanglements9, the ocean itself, will then be no protection to any country. A
fleet of battle aeroplanes, loaded with poisonous gas and tons of high explosive bombs,
will be able to wipe out a great city in a few minutes. And then man's wonderful
conquest of the air, that should have been nothing but a blessing, will prove a curse, and
his undoing10.
Ngay nay, nhng kham pha cua khoa hoc tuyet dieu lan lt ra mat chung ta nhieu en
mc chung ta khong con ban khoan thac mac. Tuy nhien, cho du may bay co giong het
loai xe hi, chung ta van khong the ngng nhn cham chu. May bay khi bay ngang tren
au chung phat ra tieng vo ve nh mot con ong khong lo ang bay di anh nang mat
tri. Va o la ieu that s chung ta thac mac. That tuyet vi lam sao khi con ngi a
chinh phuc c khong trung va bay gi lai bay tren bau tri nh chim. ieu nay ch lam
c trong thi ai chung ta v phat minh nay ch mi gan ay. Neu cach ay 25 nam,
con ngi c bao trc rang en 1 ngay ho se bay c, han rang ho a ci che nhao
nha tien tri.
Phat minh may bay lam bien oi thoi quen con ngi cach ay 100 nam von i tau la,
tau chay hi nc. Co may bay the gii thu hep. Trc kia i thuyen buom t An en Anh
mat 6 thang, bay gi i tau thuy hay tau hoa ch mat 3 tuan. Nhng gi ay, the gii cang

thu hep hn. Trong vai nam ti khi ma chung ta co cac dch vu hang khong thng xuyen
gia Karachi va Luan on ch mat 5 ngay ng. That la mot s khac biet a tao nen s
thay oi ln trong thng mai kinh doanh, trong thoi quen con ngi va trong ca quan
iem xet oan s vat 1
Hay ban en thi bnh tuy rang may bay c s dung nhieu trong chien tranh no a em
lai cuoc cach mang ln nhat t trc en nay. May bay ong mot vai tro quan trong
trong thi ky hau ai chien cho du chien tranh bung no ch sau phat minh nay vai nam.
Nhng khi cuoc chien tranh tiep tuc xay ra sau o, con hn la cuoc chien tren bau tri.
Bien gii, thanh tr, li day thep va ban than ai dng khong con co s bao ve. oan
may bay chien au cha ay hi oc va hang tan thuoc no se quet sach 1 thanh pho ln
trong vai phut. The la viec chinh phuc khong trung cua con ngi le ra khong em lai
ieu g hay ho tr mot diem phuc se tr thanh hiem hoa va triet pha.
T MI :
1. thick /81k/ (adj) : phong phu
2. capacity /k6'p%s6t1/ (n) : nang lc, kha nang
3. shrank (past tense of shrink) /fr^7k/ (v) : thu hep lai, co lai
4. views of things /vju:s 4v 817s/ : cach nhn moi s vat
5. so much for... /s6$ m^t~ f0:/ : hay ban bay nhieu ve...
6. to play an important part /ple1 6n 1m'p0:tnt p@:t/ (v) : ong vai tro quan trong
7. frontier /fr^n,t16/ (n) : bien gii
8. fortress /f0:tr1s/ (n) : phao ai, thanh tr
9. wire-entanglements /,wa16 1n't%79lm6nts/ (n) : li day thep
10. undoing /^n du:17/ (n) : s phe tr, triet phe

45. GIVE A DESCRIPTION OF SOME TOWN WITH WHICH YOU ARE

ACQUAINTED.
LAHORE
HAY MO TA MOT TH TRAN BAN QUEN BIET
OUTLINE
1. History.
2. The Civil Station and the City.
3. A University, Legad, and Railway Centre.
Lahore, the captital of the Panjab, is an ancient city with a romantic histotry. It was
probably founded by Raijpu Princes in prehistoric times1, and up to the Muhammadan
period was a Hindu principality2. In the time of Great Moghuls, it was an important
centre, with a governor of its own, and was a favourite royal residence. The Shalimar
gardens, and the many ancient Maqbarras in Moghulpura (the modern railway quarter)
to the east, and the old Fort and the great Badshahi Mosque3 built by Aurangzeb, to the
west, along with the tomb of the Emperor Jehangir, his wife Nur Jehan, and her father
Wazir Asaf Khan, three miles out at Shahdara, still remain to tell of the high state of
civilization of the Moghul period, and the splendour and luxury of its kings and great
nobles. When the Moghul power declined4, the Sikhs captured Lahore in 1758, and it
was later Ranjit Singh's capital, and contains his tomb. Since 1849, it has been a part of
British India.
At the present day Lahore is a large city with a population of about 300.000 fairly
equally divided between Muslims and Hindus. It is the seat of the Paijab Goverment and
is a thriving and growing com mercial centre. The civil station is modern, and for the
most part5 well laid out - the Mall, in particular6 with its avenue of trees, large shops,
public buildings, and the Lawrence Gardens, being a fine thoroughfare7. The city is a
very interesting, old - fashioned Indian town, still retaining its ancient walls and gates
and narrow streets and many historic buildings, such as Wazir Khan's Mosque and the
Golden Mosque.
Lahore is the centre of the Punjab University, and is a city of schools and colleges Arts, Medical, Engineering and Law, and a Teacher's Training College. It is also a city
of lawyers, for it has a High Court8, and barristers9, vakils10 and pleaders abound. Its
chief industries are silk - weaving, gold and silver work, and pottery. It is a great railway
place, too and the chief carriage building centre of the North - Western Railway.
Lahore la thu o cua Panjab von la 1 pho co co lch s lang man. Co le Hoang than
Raijpu trong thi tien s a sang lap nen thanh pho. Mai en thi ky Hoi Giao, tr thanh
lanh tho cua ngi Hindu. Trong thi ai Mong Co v ai, Lahore a la mot trung tam
quan trong co chnh quyen rieng, va la ni noi tieng at ai cau Hoang gia. Khu vn
Shalimar cung co Maghulpura ve hng ong, cung vi en th Port va Badshahi co
knh c ngi Aurangzeb xay cat. Ve hng tay, cung vi ngoi mo cua vua Jehargir,
con co mo hoang hau Nur Jehan cung vi ngi cha cua vua cach Shadara 3 dam van
con c lu lai nh nhac nh chung ta nen van minh phat trien rat manh vao thi Mong
Co cung vi nguy nga va xa hoa cua cac v vua va cac bac trng gia. Khi sc manh cua
Mong Co a suy oi, ngi Sikh a chiem gi Lahore nam 1758, sau o th no tr thanh

thu o cua Ranjit Singh, va van con lu lai ngoi mo cua nha vua. Ke t nam 1849, Lahore
tr thanh mot mien cua An Anh.
Ngay nay, Lahore la mot thanh pho rong ln vi dan so 3 trieu ngi, mot na la ngi
Hoi Giao, so con lai theo An o giao. ay la ni toa lac cua chnh phu Paijab ong thi
la trung tam thng mai phat trien nhanh. Nen van minh hien ai phan ln eu co to
chc ac biet co nhng ai lo trong cay, ca hieu rong ln, nhng toa nha cong cong
cung vi khu vn Lawrerce, eu la nhng con ng ep. Thanh pho rat th, o la pho
An o co knh, van con lu lai nhng bc tng co cung nhng cong co knh va ng
pho nho hep. Cung co nhieu toa nha lch s nh en th Wazir Khan va Chua vang.
Lahore la trung tam trng ai hoc Punjab, ong thi con la thanh pho cua cac trng
hoc va trng ai hoc ve My thuat, y hoc, c kh, luat, va trng ai hoc s pham. o
cung la 1 thanh pho cua luat s hanh nghe. V Lahore co toa Thng Tham, cac trang s
va luat s ngi ban x.
Lahore co cac nganh cong nghiep chnh nh det lua, ai vang, bac va o gom : Lahore
con la thanh pho cua ng ray xe la, la trung tam xay dng van tai chnh cua ng
ray t Bac en Tay.
T MI :
1. prehistoric times /,pri:'hist4rik ta1ms/ (n) : thi tien s
2. principality /,prinsi'p%l6ti/ (n) : cong quoc, lanh tho cua ch hau
3. mosque /m4sk/ (n) : chua, en th Hoi giao
4. to decline /di'klain/ (v) : suy oi
5. for the most part /f0: 56 m6$st p@:t/ : phan ln
6. in particular /in'p6'tikj$l6(r)/ : ac biet la, nhat la
7. thoroughfare /'8^r6fe6(r)/ (n) : ng ln, ai lo
8. High Court /,ha1 'k0:t/ : Toa Thng Tham
9. barrister /'b%rist6(r)/ (n) : luat s, c quyen cai toa an cap cao
10. vakil (vakee) /v6kil/ (n) : luat s ngi ban x (An o hoi con la thuoc a cua Anh)

46. PATRIOTISM
LONG AI QUOC
OUTLINE
Introduction : - definition.
1. Spurious patriotism.
2. True patriolism.
Patriotims, which means literally2 the love of the fatherland, is a noble sentiment and a
national virtue ; and the man who lacks it has indeed, as Sir Walter Scott3 says "a dead
soul4"
Breathes there the man with soul so dead
Who never to himself hath said,
This is may own, my native land !"
But the word has been so misused to cover the most selfish aims and narrow passions,
that Dr. Samuel Johnson5 said in disgust, " Patriotism is the last refuge of a scoundrel6 "
We must, therefore, distinguish between true patriotism and the spurious article.
False patriotism is an enlarged selfishness and a narrowed natonalism7. Patriots of this
kind support their country simply because it is to their own private interests to do so ;
and they do so blindly. Their motto8 is, " My country, right or wrong " ; that is, whatever
foreign policy our nation adopts, whether just or unjust, we must support it, without
criticism, simply because it is the policy of our country. Such spurious patriots are
narrow nationalists9, and teach that we cannot love our country without despising and
hating all other nations. They form the Jingo, or war - loving, party in any country, which
is always crying out for war with other nations on the slightest pretext10. Their motto is,
"Might is right"11.
The true patriot, on the other hand, is an unselfish lover of his country. His sincere
desire is to serve it in all ways possible. He is proud of his country ; but just because he
loves it, he does not hesitate12 to expose its sins, denounce its abuses, and, if he thinks it
necessary, to criticies its policy. He is more anxious that his nation should be right than
that it should be powerful. While he loves his country, he loves other nations too, and
gladly recognises their virtues and achievements13. He would therefore cultivate
international friendship, and hates and opposes wars. But if war breaks out, then he is
the first to fight for his land, and willingly sacrifices his life even in its defence. Such
patriotism is one of the noblest virtues.
Long ai quoc ung ngha cua no la long yeu nc. o von la tnh cam cao ep va mang
tnh dan toc. Walter Scott cho rang ngi khong co long yeu nc chang khac nao ngi
co tam hon chet".
"Tuy song ay nhng hon anh a chet.
Cha bao gi anh noi rang
ay la manh at cua ta, que hng ta !"
Tuy nhien li le nay a b lam dung nham tom thau cac muc ch ch ky va nhng ham
muon hep hoi ma Samuel Johnson a noi vi s ghe tm, "Chu ngha yeu nc la ni an
nau cuoi cung cua nhng con o". Do vay, chung ta can phai phan biet gia gia long
yeu nc chan chnh va gia mao.

Chu ngha yeu nc gia mao bao gom tnh ch ky va chu ngha dan toc hep hoi. Ngi
yeu nc kieu nay phung s at nc i ch v o la quyen li rieng ho. Ho lam ieu o
mot cach mu quang. Phng cham cua loai ngi nay "To quoc toi, ung hay sai", o la
chnh sach oi ngoai ma ca dan toc phai theo cho du co ung hay khong, moi ngi cung
phai ong tnh, khong c phe phan. n gian v ay la sach lc cua at nc. Nhng
ngi yeu nc gia mao nay eu la ngi co tinh than dan toc hep hoi, day chung ta
khong c yeu to quoc mnh ma khong khinh ghet dan toc khac. Nhng ngi nay thanh
lap hoi Jin-go, nhng ngi yeu chien tranh, hay ang phai cac nc vien c du la nho
nhat. Khau hieu loai ngi nay thng la "Cng quyen la le phai".
Ngi yeu nc that s oi lap han. Anh ta la ngi chong lai tnh dan toc ch ky. M c
chan thanh cua anh la c phuc vu at nc bang moi cach co the c. Anh ta t hao
ve to quoc mnh. Nhng v co long yeu to quoc, anh san sang dep tr toi ac, thanh trng
no. Neu can thiet, anh se phe phan sach lc, ng loi nha nc. ieu lam cho anh ban
tam hn het rang at nc nen i theo ng ung hn la chay theo sc manh, cng
quyen. Trong khi anh yeu dan toc mnh, anh cung yeu dan toc khac, ong thi rat sung
sng trc gia tr ao c cung nh thanh tu ho at c do o anh luon gi tinh than
quoc te, ghet va phan oi chien tranh. Nhng neu chien tranh no ra, anh la ngi au
tien chien au v to quoc, san sang hy sinh cuoc i mnh e bao ve at nc. Chu ngha
yeu nc nh the la mot trong nhng gia tr ao c cao ca nhat !.
T MI :
1. spurious /spj$6r16s/ (adj) : gia tao, khong xac thc
2. literally /'l1t6r6l1/ (adv) : theo ngha en
3. Sir Walter Scott /s3: w0:lt6 sk4t/ : tieu thuyet gia To cach lan (1971 - 1832)
4. soul /s6$l/ (n) : tam hon, linh hon
5. Samuel Johnson /'s%mj$6l 'd24nsn/ : nha van va soan t ien Anh (1970 - 1984)
6. scoundrel /'ska$ndr6l/ (n) : ten lu manh, con o
7. nationalism /'n%~n6l1z6m/ (n) : chu ngha dan toc
8. motto /'m4t6$/ (n) : khau hieu, phng cham
9. nationalist /n%~n6l1st/ (n) : ngi ung ho chu ngha dan toc
10. pretext /'pr1:tekst/ (n) : c - the slightest pretext : c nho nhat
11. "might is right" /ma1t 1z ra1t/ : cng quyen la le phai
12. to hesitate /hez1te1t/ (v) : do d
13. achievement /6't~1:vm6nt/ (n) : thanh tu, thanh cong

47. STRIKES
NH CONG
OUTLINE
Introduction : - Definition.
1. History and benefits of strikes.
2. Evils and dangers of strikes.
A strike is the refusal of an organized body of work men to continue their work except
on certain conditions1. Some people denounce strikes as always wrong and foolish, and
even say they should be forbidden2 by law and put down3 by force4. Such people know
nothing of the history of strikes, nor of the great benefits they have secured for the
working classes.
Strikes are a natural result of our modern industrial system. They came into fashion5
with the present age of machinery and large factories. Before workmen had learned the
secret of combination6, they were at the mercy7 of their rich and powerful employers
who kept wages8 low and forced them to work long hours. They could do this, because
each individual workman, poor and ignorant, was no match for9 a rich and influential10
employer. If he did not agree to11 the employer's hard terms, he could be dismissed ; for
there were dozens ready to take his place. He must submit or starve. Then the workmen
learnt that unity was strength : and they banded themselves into organised societies,
called Trades Unions12. Formerly, when a single workman demanded higher wages, he
was promptly kicked out13 ; but when all the workmen in a factory struck in a body, or
refused to work, unless higher wages were given, the employer usually had to give in14
sooner or later, or ruin his business. There is no doubt that the Trades Unions, armed15
with this powerful weapon, the strike, have secured enormous benefits for the working
classes - higher wages, shorter hours, better conditions of work, and better housing.
But of course there are evils and dangers connected with strikes16. Even when they are
successful, they cause a lot of suffering to the workmen themselves, great damage to
trade and industry, and much inconvenience and hardship to the public ; and when they
fail, they often make matters worse than they were before. Some times, too they are
unjustifiable17 and tyrannical18. In fact we may say that they, like wars, are necessary
evils in the present state of society. They really are, indeed, industrial battles.
Sometimes war is necessry, but it is always a calamity19 ; and so are strikes. It will be a
blessing when all industrial disputes, and all international quarrels, are settled by
arbitration20.
Cuoc nh cong la s khong ong tnh lam viec tiep tuc cua cac nhan vien trong to chc
tr mot so ieu kien nao o. Co ngi cho rang nh cong nh lam ieu dai, sai trai ;
tham ch phai c cam oan va dap tat no. Ngi nh the khong biet t nao ve lch s
cac cuoc bai cong hay quyen li ln lao no am bao tang lp lao ong.
Bai cong la hau qua tat yeu cua he thong cong nghiep hien ai, tr nen pho bien trong
thi ai c kh va cac x nghiep ln nh ngay nay. Trc khi biet c b quyet oan ket
ngi cong nhan phai tham cam n cac ong chu giau co the lc ha thap lng, buoc ho
lam viec nhieu gi. Cong nhan co the ket hp lai v moi ngi cong nhan ngheo, ngu dot
khong the chong lai mot ong chu giau va co the. Neu anh ta khong ong y cac ieu khoan
ong chu a ra, anh co the b mat chc. Bi co mi viec co the xay ra. Do o anh phai

ung ho neu khong anh se b chet oi. Cong nhan khi nhan biet c oan ket co them sc
manh, ho t ran mnh khong i vao cac hoi co to chc hay con goi la cong oan. Khi mot
ngi cong nhan chnh thc oi tang lng, ngay lap tc anh se b sa thai. Nhng khi tat
ca cong nhan cua x nghiep hp thanh mot lc lng au tranh oi thc hien yeu sach
neu khong ho ngng lam viec. Sm muon g roi ong chu cung phai au hang neu khong
cong viec kinh doanh se tan lui. Khong con nghi ng g na Cong oan c vo trang
bang sc manh nh cong am bao c quyen li ln lao cho giai cap cong nhan : lng
cao hn, so gi lam viec ngan hn, ieu kien lam viec tot hn va nha ca tot hn.
Tat nhien, cung co nhng tr ngai, nguy hai lien quan en nh cong. Tham ch khi ngi
ta thanh cong, ho van gay nen nhieu ieu au kho cho cong nhan cua ho, gay thiet hai
ln cho doanh thng va cong nghiep, va nhieu ieu bat tien, kho khan cho quan chung.
Va khi ho that bai, ho gay nen ieu te hai hn trc. oi khi, nhng ngi nay cung
khong chnh ansg va bao hanh. Tren thc te, ta co the noi rang giong nh chien tranh,
ngi thanh cong lai la vat can can thiet trong tnh trang xa hoi hien nay. Chung that s
la cac cuoc chien cong nghiep. oi luc chien tranh cung rat quan trong, nhng luc nao
cung la tai bien, va bai cong cung giong vay. o that s la ieu may man khi cac nganh
cong nghiep tranh cai nhau va cac cuoc cai co mang tnh quoc te eu c giai quyet
bang phng phap trong tai.
T MI :
1. on certain conditions /4n 's3:tn ,k6n'di~n/ : vi nhng ieu kien nao o
2. to be forbidden /f6'bid6n/ (v) : b cam
3. to be put down /put d6$n/ (v) : b an ap, dap tat
4. by force /f0:s/ : bang vu lc, bang bao lc
5. to come into fashion /k^m 1ntu 'f%~n/ (v) : tr nen lu hanh, tr nen hp thi
6. combination /,k4mbi'nei~n/ (n) : s ket hp
7. at the mercy of /%t 56 'm3:s1 4v/ : b... tuy y x tr
8. wages /weid2/ (n) : lng, tien cong
9. no match for /n6$ m%t~ f0:/ : khong ch lai vi...
10. influential /influ'en~l/ (adj) : co nhieu the lc
11. to agree to /6'9ri:/ (v) : ong y, thuan vi
12. trade union /tre1d 'ju:nj6n/ (n) : cong oan, nghiep oan
13. to be kicked out /k1kt a$t/ (v) : a ra khoi, sa thai
14. to give in /91v 1n/ (v) : nhng bo
15. armed /@:md/ (adj) : c vo trang
16. connected with... /k6'nektid/ : lien quan, lien he ti
17. unjustifiable /^n'd2^st1fa16bl/ (adj) : khong hp ly, khong chnh ang
18. tyrannical /ti'r%nikl/ (adj) : chuyen che, bao hanh
19. calamity /k6l'%m6ti/ (n) : tai hoa, tai bien
20. arbitration /@:bi'trei~n/ (n) : s phan x

48. MORE HASTE, LESS SPEED

CANG VOI CANG CHAM
OUTLINE
1. The meaning of the proverb - the more nurry the less success.
2. It is a warning against impatience.
3. Illustrations : (a) In any work, like building a house.
(b) In making important decisions.
(c) In education.
This proverb seemts as first sight1 to be a contradiction2 in terms3 : for " haste " and "
speed " mean the same, namely, swift movement. So that the saying would seem to
mean, the more you hurry the less quickly you will go - which seems absurd4. However,
the word "speed" has got another shade of meaning, which has how almost gone out of
use ; but we find it still in such phrases, as " to speed5 the parting guest "and" God speed
you !" In such phrases, "to speed" means to wish a person a quick and prosperous
journey, or to give him success in what he undertakes. If we take "speed" here with this
meaning the proverb says - The more you hurry, the less successful you will be ; the
more anxious you are to finish a piece of work6 quickly, the less likely you are to do it
well.
The proverb is therefore a warning7 against impatience, and eagerness to get a task
done quickly. To do a thing thoroughly8 and well takes time and thought and patience ;
and if we hurry matters in our impatience to get them over, we shall fail in our work.
This truth can be illustrated in several ways. I once saw an unfinished house that the
local people called " Smiths Folly " It was so called because a certain Mr. Smith began
to buid himself a fine mansion9 ; but before he had got the walls half way up, his money
was exhausted10 and he had to leave it as it was, a standing example of undertaking a
thing without carefully calculating what it would cost. If he had not been in too great a
hurry to begin before counting the cost, he might have succeeded in building and
finishing a less pretentious11 house.
It is a great mistake to make important decisions in a hurry12. We should wait and think
the matter over thoroughly, and not decide until our minds are quite clear. Second
thoughts are best. If we act in haste13 we may regret14 our decision all the days of our
life. " Marry in haste, repent15 at leisure " .
So in learning and education, hurry defeats its own object. Students sometimes want to
fly before they can walk ; to get degrees16 before they are fit for the Matriculation
examination17. Hurry in learning leads to scamped18 lessons, and superficial19
knowledge. A thorough education must always be a slow and patient business.
Thoat nghe, cau tuc ng ng nh mau thuan bi cac t "haste", "speed" co chung
ngha, ch viec lam nhanh chong. Li noi tren co ngha rang ban cang voi ban cang ton
them thi gian. ieu nay dng nh phi ly. Tuy nhien t "speed" con mot ngha khac ma
dng nh khong s dung na. Tuy nhien chung ta van tm thay ngha o ay nh la
"Chuc thng lo bnh an, ngi ta se oan rang "va Chua se pho ho ban". Trong cac
thanh ng nh vay "speed" co ngha la ch uc 1 ngi hay mot cuoc hanh trnh khoe manh
hoac em en thanh cong. Neu chung ta theo ngha nay cua "speed" cau tuc ng se la

ban cang voi vang, ban cang thanh at. Ban cang non nong hoan tat mot d an, ban se
lam viec te hai hn.
Do vay, cau tuc ng la li canh cao tnh non nong, muon lam viec cho xong. Muon lam
mot cong viec hoan chnh, can phai co thi gian e au t va kien nhan. Neu non nong
voi vang lam cho xong, chung ta se that bai.
Co the minh hoa s that nay bang nhieu cach. Khi ta thay mot ngoi nha xay d dang,
ngi hang xom se goi la "Smiths Polly" - "Ngu nh Smith". S d goi nh vay bi v co
ont Smith nao o t xay mot can nha, nhng xay c na bc tng, tien can lam ong
phai e d dang. ay la mot trng hp iem hnh am ch viec lam khong tnh toan ky.
Nen anh ta khong qua voi vang trc khi co u tien. Anh ta co the a xay xong ngoi nha.
That sai lam ln khi a ra quyet nh quan trong mot cach voi vang. Chung ta phai chi
i, xem xet van e ky cho en luc tam tr ta thong suot van e o. Tot nhat la nen suy
ngh ky neu chung ta tien hanh voi vang, se hoi tiec ve lau ve dai".
V the trong nen giao duc va hoc van, voi vang se anh bai muc ch cua no. Sinh vien
oi khi muon bay trc khi biet i, muon lay bang ai hoc trc khi thi tu tai. Hap tap
trong viec hoc a en hoc hanh chang ra g, ch co kien thc nong can ma thoi. Nen
giao duc hoan chnh bao gi cung t ton va kien tr.
T MI :
1. at first sight /%t f3:st sa1t/ : thoat mi nhn
2. contradition /k4ntr6'dik~n/ (n) : s mau thuan - contradictory (adj)
3. term /t3:m/ (n) : t ng, cau noi
4. absurd /6b's3:d/ (adj) : phi ly, khong hp ly
5. to speed /spi:t/ (v) : chuc... thng lo bnh an (ngha trong bai)
6. a piece of work /6 p1:s 4v w3:k/ (n) : cong viec, mot tac pham
7. warning (against) /w0:nin9/ (n) : li canh cao (oi vi)
8. thoroughly /'8^r6li/ (adv) : hoan toan
9. mansion /'m%n~n/ (n) : can nha, biet th, t that
10. exhausted /i9'z0:stid/ (adj) : can, het sach, khanh kiet
11. pretentious /pri'ten~6s/ (adj) : co ve pho trng, kieu cang
12. in a hurry /1n 6 'h^r1/ : mot cach voi va
13. in haste (in a hurry) /1n he1st/ : voi va, hap tap
14. to regret /ri'9ret/ (v) : an han, tiec (n) s an han
15. to repent /ri'pent/ (v) : sam hoi, hoi han
16. to get degrees /9et d1'9r1:z/ (v) : lay van bang
17. Matriculation examination /m6,trikj$lei~n 19,z%mi'rei~n/ (n) : ky thi ai hoc
18. scamped (p. a) /sk%mp/ (adj) : hi ht, chang ra g
19. superficial /su:p6'ti~l/ (adj) : ch co be mat, nong can

49. MAN'S USE OF THE FORCES OF NATURE

LOAI NGI DUNG SC MANH CUA THIEN NHIEN
OUTLINE
1. Wind.
2. Water.
3. Fire.
4. Steam.
5. Electricity.
What distinguishes1 man from all other living creatures is his superior2 intelligence,
which has enabled him not only to subdue them, but to catch and tame3 and use for his
own purposes such great forces of nature as wind, water, fire, steam and electricity.
By means of wind-mills, he forces the wind to grind his corn and drain4 wet land and
raise water by pumps5. Long ago he forced the winds to carry him in his ships cross the
sea by the ingenious6 invention of sails.
In the same way he makes water drive the machinery in his mills and factories. Before
the discovery of the power of steam, most of the mills in England were driven by water power. And today in America the great Niagara Falls supply power to many factories
and to the machinery that generates7 electricity. A good example in India is the
Cauvery Falls in South India, which supply electric power to Mysore and Bangalore,
ninety miles away.
Man very early discovered the useful power of fire, and used it to cook his food, to
smelt8 metals like bronze, iron, gold and silver, and to supply him with artificial heat.
And to day, to see a great iron - foundry9 with its huge furnace pouring out white hot10 molten11 metal, is to have an awe - inspiring12 vision of the power of man over
such a terrible force as fire. Fire, also, applied to water, gives man steam - the great
motive power13 of the world.
The discovery of the expansive power of steam to the invention of the steam - engine,
which has revolutionised our social and industrial life. From it have come the railway,
the steamship, the great factory with its steam - driven14 machinery ; and from these,
the great towns, the large industries, and the widespread commerce of the modern
world.
Lastly, man has captured and tamed the lightning ; and to day we live in the age of
electricity, as the 19th century was the age of steam. By electricity men have given
themselves artificial light ; they can send messages by telegraph and cable all over the
world ; they can speak to each other at a distance by the telephone ; and now by
wireless they can speak to and hear each other right across the globe.
Cai phan biet con ngi vi cac loai sinh vat song khac la tr thong minh sieu viet cua
con ngi a giup anh ta khuat phuc c cac loai vat, nhng phai bat chung em i
thuan hoa, roi dung vao muc ch rieng nh s dung sc manh ln lao cua thien nhien :
gio, nc, la, hi nc va ien.
Nh coi xay gio, con ngi s dung gio e xay ngo va rut nc khoi vung at am t
ong thi bm nc bang ong bm. Cach ay lau lam roi, bien xuat hien trc khi co
phat minh tai tnh ve thuyen buom.

Giong nh vay, con ngi dung nc e chay may cac phan xng. Trc khi kham pha
ra nang lng hi nc, cac nha may Anh a x dung sc nc. Ngay nay, thac nc
Ni-ga-ra My cung cap nang lng cho nhieu nha may va may phat ien. Mot v du ien
hnh na la thac nc Ca-v-ri mien nam An o cung cap ien cho hai thanh pho ln
Mysore va Bangalore, cach xa 90 dam.
Con ngi cung sm kham pha ra cong dung cua nhiet lng, s dung e nau an, nau
chay kim loai nh ong, sat, vang va bac ; em en cho con ngi sc nong nhan tao.
Ngay nay muon xem xng uc sat ln co nhng lo luyen kim khong lo lam kim loai nong
chay thanh chat long nong trang xoa, phai co sc nhn manh me cua ngi co nang lc
chu c sc nong khung khiep cua la. au tien con ngi van dung nc tao hi nc
- ay la ong lc ln cua the gii.
Viec phat minh ra nang lng hi nc a a en phat minh ra may chay hi nc ma
gan nh lam bien ong ca cuoc song cong nghiep lan i song xa hoi. T nang lng hi
nc mi nay sinh ra ng ray xe la, tau thuy chay bang hi nc, cac x nghiep ln co
may chay bang hi nc. Roi nhng thanh pho ln. Cac nganh cong nghiep phat trien
rong khap. Va nganh thng mai trong the gii hien ai a rong m.
Cuoi cung, con ngi a nam bat va thuan hoa c anh sang. Ngay nay chung ta song
trong thi ai anh sang, cung nh the ky 19 la thi ai hi nc. Co ien, con ngi co
c anh sang nhan tao. Ho co the gi thong iep bang ien bao, bang day cap i khap
the gii ; co the noi chuyen vi nhau qua ien thoai. Va ngay nay, vi vo tuyen ien, con
ngi co the noi va nghe c tren khap a cau.
T MI :
1. to distinguish /di'sti7wi~/ (v) : phan biet. - distinction (n)
2. superior /su:'pi6ri6(r)/ (adj) : u viet, sieu viet
3. to tame /teim/ (v) : thuan hoa, thuan phuc
4. to drain /drein/ (v) : rut (nc), tat can nc
5. pump /p^mp/ (n) : cai bm (v) bm
6. ingenious /in'd2i:ni6s/ (adj) : tai tnh, mu tr
7. to generate /d2en6reit/ (v) : phat sinh (ien lc)
8. to smelt /smel/ (v) : uc (kim loai), dung hoa, che luyen
9. iron-foundry /'ai6n 'fa$ndr1/ (n) : xng uc sat
10. white-hot /wa1t h4t/ (adj) : nhiet o nong trang (cc ky nong)
11. molten (p. a) /'m6$lt6n/ (adj) : (a chay thanh chat) long
12. awe-inspiring /0: in'spai6ri7/ (adj) : khung khiep, de s
13. motive power /'m6$tiv 'p6$6(r)/ (n) : ong lc
14. steam-driven /sti:m drivn/ (adj) : c chuyen ong bang hi nc

50. THE CONDITION OF TRUE FRIENDSHIP

IEU KIEN VE TNH BANG HU CHAN THAT
OUTLINE
Introduction : - Friendship a rare thing, and not all are capble of1 it.
Conditions of friendship : 1. Unselfish love.
2. Constancy.
3. Loyalty.
4. Mutual confidence.
5. Mutual sympathy.
Every one has a number of acquaintances2 ; but no one has many friends. For true
intimate friendship is not common ; and there are many people who seem to be
incapable of it. For a friendship to be intimate and lasting, both the friends must have
some very special qualities.
First comes unselfish love, which is the very essence3 of friendship. A man who is
engrossed4 in his own interests and feelings may, no doubt, like to have an unselfish
friend who will admire him, serve him and always study his interests. But friendship is a
two-sided5 affair, and lives by give- and - take and no friendship can last long which is
all give on one side and all take on the other. A selfish person is incapable of true
friendship. The love and service must be mutual6.
Constancy7 is another important condition of friend - ship. But some people are
constituonally fickle8. They take up an interest with enthusiasm, but they soon tire of9 it,
and feel the attraction of some new object. Such changeable and uncertain people are
constitutionally incapable of a lifelong friendship with any one.
Two friends must be loyal to each other, and they must know each other so well that
there can be no suspicions10 between them. We do not think much of a man that dares
not stand up for his friend when he is criticised behind his back ; nor of the man who
readily believes rumour and gossip against his friend. Suspicious natures and those who
are easily influenced by11 reports and whispers12 can never make good friends,
There must be implicit13 confidence between friends, so that each can feel that he can
tell the other his most intimate secrets without any fear of his being misunderstood or
betrayed14. But there are talkative and communicative people, who cannot keep a
secret, either their own or those of others, to save their lives ; and such will never keep a
friend long.
Lastly, there must be perfect sympathy between friends - sympathy with each other's
aims, likes, joys sorrows, pursuits and pleasures. And where such mutual sympathy does
not exist, frienship is impossible.
But, there is "a friend that sticketh closer than a brother"
Moi ngi trong chung ta eu co ban be nhng hiem khi co nhieu ban. oi vi tnh ban
chan that khong nhieu, va nhieu ngi khong ap ng c kha nang o. Mot tnh ban
chan that, vng ben phai co nhng tnh cach ac biet hai ngi la ban cua nhau.
Trc tien o phai la tnh yeu khong ch ky ma rat can thiet cho tnh ban. Khong nghi
ng g na, ngi qua cham chu vao s thch va tnh cam cua ban than se thch co mot
tnh ban khong ch ky, ton trong, phuc vu va hoc hoi anh ta. Nhng tnh ban la viec

song phng gia cho va nhan. Khong mot tnh ban nao co the ben vng ch co cho
khong va nhan khong ma thoi. Ngi ch ky khong the lam ngi ban chan that. Tnh yeu
va cong viec phai co qua co lai.
Long trung thc la ieu kien quan trong na cua tnh ban. Cung co ngi thng thay oi
y kien, quan tam en cong viec vi long hang say roi sau o lai chan nan, thch lam cong
viec mi. Ngi hay thay oi y kien, khong co nh khong the lam mot ngi ban trung
thanh lau dai vi bat c ai.
Hai ngi phai la nhng ngi ban chung thuy vi nhau, hieu ve nhau khong co ieu nghi
ng lan nhau. Chung ta khong ban en ngi khong co gan ng ra benh vc ban mnh
khi ban b ch trch sau lng. Hay ngi de tin vao li on va chuyen ngoi le oi mach ve
ban mnh. Ngi co ban tnh nghi ng de b anh hng bi nhng li noi lai, noi tham
cua ke khac, se khong bao gi la ngi ban tot c !
Gia nhng ngi ban, ban phai co long tin tng tuyet oi, e ngi ban cua ban cam
thay rang anh ta co the tho lo vi ban ve nhng ieu tham kn nhat cua anh ta ma khong
s b hieu lam, hay b phan boi. Nhng co nhng ngi lam chuyen, lam mom khong biet
gi mieng ve viec rieng hay viec cua ngi khac e gi lay cuoc song cua ho. Ngi nh
the se khong co tnh ban lau ben.
Cuoi cung, gia ban be vi nhau phai co s thong cam hoan toan, thong cam vi muc
ch cua ngi khac, thong cam vi s thch, niem vui va noi buon, nhng c vong va
nhng hai long cua ban be. Mot s ong cam nh the ma khong ton tai, cho du ni au
cung khong co c mot tnh ban that s !
T MI :
1. to be capable of /'ke1p6bl 4v/ (adj) : co the, co t cach
2. acquaintance /6'kwe1nt6ns/ (n) : ban be, cho quen biet
3. essence /'esns/ (n) : ban chat, yeu to
4. to engross /1n'9r6$s/ (v) : qua cham chu, e tam vao
5. two - sided /tu: 'sa1d1d/ (adj) : co hai mat, song phng
6. mutual /'mju:t~$6l/ (adj) : ho tng, co i co lai
7. constancy /k4nst6ns1/ (n) : long trung thanh, s bat bien
8. fickle /'f1kl/ (adj) : hay thay oi y kien
9. to tire of /'ta16 4v/ (v) : chan - to be tired of : lay lam chan
10. suspicion /s6'spi~6s/ : tnh hoai nghi, nghi k
11. to be influenced by /'1nflu6nst ba1/ (adj) : b anh hng bi
12. whisper /w1sp6/ (n) : li noi tham (v) noi tham
13. implicit /1m'pl1s1t/ (adj) : hoan toan, tuyet oi, ngam ngam
14. betrayed /b1'tre1t/ (adj) : b phan boi - to betray /bi'trei/ : phan boi

51. A STITCH IN TIME SAVES NINE

CAP THI GIAI QUYET TON CONG SAU NAY
OUTLINE
1. The danger of neglecting the small beginnings of evil.
2. The neglect of small ailments1 may lead to loss of life.
3. Bad habits begin with little indulgences1.
This proverb emphasises3 the importance of little things, and the danger of neglecting
the insignificant4 beginnings of evil. It means that if we promptly mend a small tear in
our clothes when we first notice it, we shall prevent the tear from becoming a large
hole, which it will take a lot of trouble, time and labour to repair. Many other
illustrations5 of the same truth could be given. Sometimes the seeds of the Pipal tree
get lodged in cracks in the masonry6 of a building, and take root and grow. When they
are little plants, it is easy to pluck them up; but if they are allowed to remain, they
become trees and split the building to pieces. A small hole in a canal embankment7 can
be stopped up with very little trouble; but if it is neglected, it will widen into a great
breach, which it will require much labour and expense to make good. As the old saying
teaches, a kingdom may be lost by neglecting to replace a nail in a horse's shoe;" For
want of8 a nail, the shoe was lost; for want of a shoe, the horse was lost; for want of a
horse, the rider was lost; for want of the rider, the battle was lost : for want of the battle,
the kingdom was lost."
This lesson applies to matters of health. A man catches a cold, and thinking it a small
matter, neglects it. It develops into pneumonia9, and he is dangerously ill for weeks, or
even dies. If he had taken the cold in time he would have saved his life.
It can be applied, too, to morals and charecter. No one acquires bad habits all at once.
They all begin in small and apparently innocent10 indulgences. For example,
drunkenness, or drugtaking. A drunkard11 begins by taking a glass of wine now and
then12, and thinks nothing of it. But the desire and appetite13 for wine grows, until it
becomes a craving14 and before he knows where he is, he has become a slave to drink.
As a Japanese proverb says :"First the man takes a drink ; then the drink takes a drink ;
then the drink takes the man." The safe way is to avoid the first glass.
Inattention16 to details, and the neglect of small beginnings, have marred many a fine
career.
Tuc ng nay nhan manh en tam quan trong cua cong viec tam thng, va moi nguy cua
viec tang l nhng mam mong, can tr tng nh vo hai. ieu o co y ngha rang neu
chung ta va cho rach ung luc phat hien au tien, se trach c no se thanh lo to sau
nay. Va chac chan se mat nhieu thi gian va cong sc cua ban e sa va lai. Co rat
nhieu v du minh hoa cho s viec nay. Co khi nhng hat cay bo e ri xuong nhng ke
cua nen nha, se moc re ln len. Luc con la cay con, de nho len. Nhng neu c e vay, cay
con se tr thanh cay ln va se lam sup o toa nha. Mot lo nho tren b e co the gay nen
tr ngai nho. Tuy nhien neu bo qua chuyen nho nay, lo nho ngay cang rong ra, se ton
nhieu cong sc va chi ph e cai thien. Nh mot li noi co rang mot ong vua se mat ngai
vang neu khong thay e cho mong nga. V thieu inh, mong nga se rt ra ; v thieu
mong nga, nga se khong chay c ; v thieu ngi ci nga, cuoc chien se that bai.
Va v thieu au tranh, vua se mat ngai.

Bai hoc nay ap dung cho cac van e sc khoe. Ngi b cam cum, c cho rang viec nho,
bo qua. Nhng cum se bien chng thanh benh sng phoi, nguy hiem keo dai hang tuan,
tham ch chet. Neu phat hien benh cum ung luc, anh a bao ve c mang song cua
anh.
ay cung la bai hoc ao c va tnh cach. Khong the cung mot luc, tc khac nhiem cac
tat xau. Chung bat au t viec quan tam nho nhat vo tnh. V du, tnh hay say ru, ma
tuy. Ngi nghien ru thnh thoang uong 1 ly ru, roi khong ngh en uong na. Nhng
ham muon va them ru ngay mot tang cho en khi no tr nen them khat. Trc khi anh
ta biet anh ta ang au, anh a tr thanh ten no le cua viec uong ru, tr thanh con
sau ru. Tuc ng Nhat Ban co cau, "Trc tien anh ta uong 1 coc ru. Ru khien anh
ta uong them coc na. Ru lam anh say". Cach an toan la hay tranh ly ru au tien.
Khong e y en chi tiet, bo quen cac cong viec ban au nho nhat xem nh a huy hoai
nhieu ieu tot ep !
T MI :
1. ailment /'eilm6nt/ (n) : benh tat, s au om
2. indulgence /in'd^l96ns/ (n) : s phong tung, tnh hay chieu theo s thch
3. to emphasize /'emf6saiz/ (v) : nhan manh
4. insignificant /insi9'nifik6nt/ (adj) : khong quan trong, vo y ngha
5. illustration /,1l6stre1~n/ (n) : th du, s chng minh
6. masonry /'me1s6nr1/ (n) : phan xay dng (nen, tng)
7. embankment /im'b%7km6nt/ (n) : e, b e
8. for want of /f0:w4nt 4v/ : v thieu...
9. pneumonia /nju:'m6$ni6/ (n) : benh sng phoi
10. innocent /'in6snt/ (adj) : vo toi
11. drunkard /'dr^nk6d/ (n) : ngi nghien (ghien) ru
12. now and then /na$ %nd 5en/ (adv) : thnh thoang, oi khi
13. appetite /,%p1ta1t/ (n) : s thay ngon mieng, muon (an, uong)
14. craving (n) : khat vong, duc vong,
15. inattention /,in6'ten~n/ (n) : s khong chu y, s vo y
16. to mar /m@:(r)/ (v) : lam xau, lam hai, huy hoai

52. THE ENGLISH LANGUAGE

BAN VE TIENG ANH
OUTLINE
Introdution : - A knowledge of English is necessary for educated Indians.
Reasons :
1. English is becoming the LINGUA FRANCA1 of India.
2. English is becoming a world language.
3. A knowledge of English necessary in trade, law and government service.
4. English is a noble language and possesses a great literalure
When the English came to India, they of course, brought their language with them : and
it has been spoken in India, more or less, for over a century and a half. At first, of
course, very few Indians learnt it; but now it is spoken, written and read by large
numbers, and is the medium2 of instruction in colleges and the upper classes of schools.
Some object to the use of English, becausse we have our own languages; but English has
become so necessary for educated people, that while we must cultivate our own
tongues3, we must learn it and use it. It is not an easy language to learn, the spelling and
pronunciation being very irregular; but its advantages are so great that we cannot well
do without it.
India is a continent of many nations, each having its own language. But India is on the
way to becoming a united nation, and is feeling the need of a common tongue, for one of
the chief obstacles in the way of its national unity is its diversity4 of tongues. Owing to
historical reasons, English promises to be the common language or lingua fraca of India,
at any rate for the educated classes; and every one who pretends5 to education will
have to know it.
There are Indian languages which might possibly become the common tongue of India,
such as Urdu or Hindi; but English is to be preferred because it is already an
international language6, and promises to become universal. Urdu and Hindi would be
of no use to us outside India; but English would carry us all over the world. It will be a
link between us and the rest of mankind.
English is certainly necessary for any one entering government service, trade, or the
legal profession. Lawyers cannot plead in the upper courts without it and any one in
business of any pretensions8 soon finds he is handicapped9 if he does not know
English.
Lastly, English is a noble language, and possesses one of the finest literatures10 in the
world. A knowledge of English introduces a man to some of the finest books ever
written. It is a key to the "Kings' Treasuries," as Ruskin called books.
Khi ngi Anh en An o, d nhien ho mang theo tieng noi cua mnh. Hn mot ri the
ky, tieng Anh t nhieu a thong dung An. Thoat au, rat t ngi An biet tieng Anh.
Nhng ngay nay, tieng Anh c s dung rong rai, ke ca noi, viet, oc, va tr thanh ngon
ng day hoc cac trng ai hoc va cac trng pho thong danh cho tang lp thng lu.
Mot so mon hoc s dung tieng Anh, bi chung ta ai cung co tieng me e. Tuy nhien vi
ngi Anh, ho tr nen quan trong v nen hoc van va giao duc. Trong khi chung ta phai
nuoi dng tieng me e, chung ta phai hoc va s dung no. Hoc ngon ng rat kho. anh

van va phat am khong theo qui tac. Tuy nhien, ngon ng co rat nhieu ieu kien thuan li
ma chung ta rat can en no.
An o la mot chau luc gom nhieu quoc gia. Moi quoc gia co ngon ng rieng. Tuy nhien
An o ang tren ng hp nhat cac dan toc, co nhu cau dung mot tieng noi chung. Mot
trong nhng tr ngai chnh cua viec thong nhat cac dan toc la s bat ong ngon ng. Co
nhng nguyen lch s rieng, tieng Anh co hy vong la tieng noi cho cong ong ngi song
An o, cho cac tang lp tri thc va cho moi ngi mong muon hoc hoi eu phai biet
tieng Anh.
Co nhng ngon ng An o co kha nang tr thanh tieng noi chung cho An o, nh Urdu
hay Hindi. Tuy nhien tieng Anh co u the hn v no a la mot ngon ng quoc te, ha hen
tr thanh pho bien toan cau. Urdu va Hindi khong c s dung rong rai. Tieng Anh giup
chung ta i khoap the gii. Tieng Anh se la cau noi gia chung ta vi nhng ngi con
lai cua nhan loai!
Tieng Anh chac chan rat can cho nhng ai bc vao noi cac chnh phu, kinh doanh hay
nghe nghiep hp phap. Luat s khong the tranh cai ma khong s dung en no trong Toa
an toi cao. Va bat c ai, trong nghe thuat cua mnh cung nhan thay b can tr ln neu
khong biet tieng Anh.
Tom lai, tieng Anh la mot ngon ng cao qui , co mot nen van hoc tren the gii. Vi mot
kien thc tieng Anh se gii thieu con ngi mot so tac pham hay nhat tng c viet. o
la cha khoa, m cac kho bau cua cac v vua", nh Ruskin a goi sach !
T MI :
1. lingua Franca = (frank language) /,l179w6'fr%7k6/ (n) : ngon ng thong dung nhat
2. medium /m1:dj6m/ (n) : phng tien trung gian, ngon ng dung e (day hoc)
3. tongue /t^7/ (n) : ngon ng
4. diversity /'da1'v3:s6t1/ (n) : tnh a dang
5. to pretend /pr1'tend/ (v) : c ao, mong muon
6. international language /,1nt6'n%~6nl 'l%79w1d2/ (n) : quoc te ng
7. link /l17k/ (n) : mau noi (v) noi vi nhau
8. pretension /pr1'ten~n/ (n) : nganh
9. to be handicapped /h%nd1k%pt/ (adj) : b the bat li (thiet thoi)
10. literature /'l1tr6t~6/ (n) : nen van chng, van hoc

53. HOPE
HY VONG
Introduction : - Definition of hope.
1. We live by hope.
2. Our hopes must be reasonable.
3. A man's character is revealed by what he hopes for.
It is scarcely necessary to define the word hope, for we all know what it means by
experience. But it may be said that it is a combination of desire and expectation. We
may desire something without expecting to get it; and we may expect something to
happen that we certainly do not desire. But it is only when we expect to get what we
desire, that we hope.
It is natural for man to hope. The poet, Pope1, has put it well :
"Hope springs eternal in the human breast :
Man never is, but always to be, blest."
That is, we rarely think we have all we desire now, but we think we shall have it
sometime in the future. And it is well that hope has such a lot of vitality2 and is so hard
to kill. As a great man said, "We live by hope" : it is hope that keeps us alive. When a
man loses all hope, or falls into despair, he must die.
We live a good deal in the future. On a dull day we comfort ourselves that it will be fine
to morrow, and "wait till the clouds roll by". We bear up in illness, because we hope to
get better. We endure misfortunes3, because we hope there's a better time coming. We
work patiently at a dull task because we hope for the reward of our industry4. We do not
sink under sorrow, because we hope for future happiness, and say to ourselves, "Sorrow
may endure for a night, but joy cometh in the morning". We can even bear, injustice.
When we can hope for vindication5 : and many are helped to endure an unhappy life
here by the hope of a glorious immortality6. "Hope," says the Bible, "is the anchor of
the soul".
But our hopes must be reasonable, or they will lead to disillusionment7 and bitter
disappointment8. It is only a baby that cries for the moon. For most of us to hope to be
millionaires, or famous statesmen, or authors or kings, is simply silly. We learn by
experience what we can reasonably hope for; and we shall only make ourselves
miserable9 by hoping for impossibilities. Optimism10, which means hoping for the best,
is much better than pessimism11, which means expecting the worst; but there is a foolish
and uncritical optimism which leads to disaster12.
We can tell a man's character by the things he hopes for. A man whose chief hope is lots
of money, is selfish and greedy; a man who hopes only for pleasure, is shallow a man
whose main hope is to be a better man, is already good. As one great teacher said.
"Where your treasure is, there will your heart be also." Therefore. as another said, "Set
your hearts upon things above, and not upon things beneath.
Khong nhat thiet phai nh ngha t nay, v tat ca chung ta eu biet bang kinh nghiem cai
no co ngha. Nhng co the noi rang o la s ket hp gia m c va mong muon. Chung
ta co the m c ieu g o ma khong mong muon co c, va chung ta co the mong
muon ieu nao o ma chung ta that s khong m c en. Ch khi chung ta mong muon
co c cai chung ta m c - o mi la hy vong.

Ngi ta hy vong la eu t nhien. Thi s Pope a tng xac nh :

"Niem hy vong luon thon thc trong long ngc con ngi
Anh ta se khong bao gi c Chua ban phc.
Tr khi anh phai co gang e co c ieu anh mong muon".
Rang hiem khi chung ta co c tat ca ieu ao c, nhng chung ta se co no trong tng
lai. Phai noi rang niem hy vong co sc song ln, manh kho diet tr. Nh mot ngi v ai
co noi "Chung ta song bang hy vong", hy vong rang chung ta con song. Khi mot ngi
mat niem hy vong hay ri vao trang thai tuyet vong. Ngi o se chet.
Chung ta song v tng lai. Vao mot ngay am u , chung ta t an ui rang ngay mai tri se
ep, va "hay i cho nhng am may cuon troi i". Chung ta chu ng can benh bi
chung ta hy vong se kha hn. Chung ta chu rui ro, v chung ta hy vong mot c may se
en. Chung ta kien nhan lam cong viec nham chan v chung ta hy vong vao phan thng
cua tnh cham ch. Chung ta khong chm di kho au, v chung ta hy vong hanh phuc
tng lai, va t nhu rang "co the toi nay la au buon, nhng ngay mai lai la niem vui".
Tham ch chung ta con mang oan. Khi chung ta hy vong s bien minh. Hy vong s bat
diet sang ngi giup con ngi, chu ng cuoc song bat hanh. Kinh thanh co cau, "niem
hy vong la cai neo cua tam hon".
Nhng niem hy vong phai ung, hp ly neu khong chnh no a en s thc tnh va tuyet
vong ang cay. o ch la a tre khoc oi mat trang. oi vi chung ta, ai cung hy vong
tr thanh trieu phu, chnh khach noi tieng, tac gia hay vua. Tat ca eu vo ngha. Qua kinh
nghiem, chung ta biet c ieu chung ta hy vong la hp ly. Va chung ta se ch t lam
kho neu hy vong vao eu khong the c. Chu ngha lac quan ngha la hy vong vao ieu
tot ep. No tot hn chu ngha bi quan nhieu, v bi quan mong muon ieu te hai nhat. Tuy
nhien cung co chu ngha lac quan ngu ngoc khong phan xet de dan en s o v.
Chung ta co the noi tnh cach con ngi da vao cai anh ta ky vong. Ngi co ky vong co
lam tien la ngi ch ky va oc ac. Ngi vi niem hi vong chnh phai tr thanh ngi tot
hn, o la ngi tot. Nh mot nha giao v ai co noi ,"Cua cai cua ban au, tam hon
ban cung se o". Mot ngi khac cho rang, "Hay at con tim ban len tren tat ca, va
ng e ben di".
T MI :
1. Pope : Alexander Pope /p6$p/ (n) : thi s Anh (1688-1744)
2. vitality /va1't%l6t1/ (n) : sc song ong
3. misfortune /m1s'f0:t~u:n/ (n) : s rui ro, bat hanh
4. industry /'1nd6str1/ (n) : s can man, cham ch
5. vindication /,v1nd1'ke1~n/ (n) : s bien minh, bien ho
6. immortality /,1m0:'t%l6t1/ (n) : s bat t, bat diet
7. disillusionment /,d1s1'lu:2nm6nt/ (n) : s thc tnh, tieu tr ao tng
8. disappointment /,d1s6'p01ntm6nt/ (n) : s that vong, bc mnh
9. miserable /'m1z6r6bl/ (adj) : kho s, khon kho
10. optimism /'4pt1m1z6m/ (n) : chu ngha lac quan
11. pessimism /'pes1m1z6m/ (n) : chu ngha bi quan
12. disaster /d1'z@:st6/ (n) : s tai hai, tai hoa

54. INTEMPERANCE
SAY SA RU CHE
OUTLINE
1. Definition of temperance : moderation2 in the use of intoxicating3 liquors.
2. The evils of intemperance.
3. Intemperance a habit, that begins in small indulgences and becomes a craving.
4. Remedies.
Temperance means properly self restraint in all desires, passions and appetites : self
restraint in drinking. eating and fleshly passion4, the control of temper, pride, ambition
and selfishness. But the word is generally used now in a restricted5 sense, and means
self restraint in drinking, moderation in the use of intoxicating liquors; and intemperance
means excess in this particular, or drukenness.
Perhaps there is no vice that produces such terrible and widespread evils as the habit of
drinking to excess. Sooner or later it wrecks a man's health and physical powers, and
quickly shortens his life. It often ruins a man's worldly prospects and throws him out of
employment to starve, for it affects the victim's mental powers, and makes steady
industry impossible. It ruins homes, and breaks the hearts of the wife and parents, and
ruins the lives of the children, of the drunkard. It often leads to crime; for many a man
has committed6 murder in a drunken passion. And where the vice of intemperance is
wide spread, it damages society as a whole7 by creating poverty, by lowering the
morality of thousands, and by enfeebling the physique8 of children even before they are
born.
Like most habits, the drink habit begins in little indulgences. But the liking for
alcoholic9 liquors grows in strength until it becomes a cruving, and at last a physical
disease. Once the habit is established it is extremely difficult to break it. The craving,
also, seems to be inherited; and for many people the only safe course is total
abstinence10 from intoxicating drink in all forms; for if they once taste it, moderation is
impossible.
It is therefore a great social evil, and every means to check it, such as reducing the
facilities of obtaining drink, the education of the young in the principles of temperance,
and efforts to reclaim11 the drunkard, should be adopted by the State and private
individuals.
ieu o co ngha rang biet t kiem che moi c muon, am me, va duc vong. T kiem che
uong ru, an vat va ham muon sang trong. Kiem soat tnh kh, long t hao, hoai bao va
tnh chi ly. Nhng ngay nay nhn chung no mang ngha kiem che", co ngha kiem che uong
ru, dung ru khong bo. Va say sa ru che ong ngha la qua o hay say b t.
Co le khong co s viec nao san sinh ra ieu te hai, lay lan bang thoi quen uong ru qua
mc. Sm hay muon no cung se pha hoai sc khoe va sc manh the chat, va rut ngan
cuoc song cua anh ta. Thng th no lam tan lui nhng trien vong ln lao cua con ngi,
a ay anh vao tnh trang chet oi. Bi no tac ong en nang lc tr tue nan nhan, va
khien nganh cong nghiep khong the on nh c. Ru che tan pha nha ca, lam au
long v va bo me, tan pha cuoc song cua tre, va cua ke say ru. No thng dan en toi
ac. Nhieu ngi pham toi trom cap trong tnh trang say. au co tnh trang ru che

phat trien, se tan pha toan bo xa hoi bang cai ngheo, bang viec lam suy oi ao c, va
bang viec lam suy nhc c the cua tre ngay luc mi sinh ra.
Cung nh cac thoi quen, thoi uong ru bat au t luc mi phat sinh. Nhng cung nh
ru phat trien en khi tr thanh tat benh, e roi cuoi cung mang benh. Mot khi thoi
quen a hnh thanh, kho ma anh o c no. S them khat dng nh c di truyen.
oi vi nhieu ngi, cach duy nhat an toan la tuyet oi kieng ru. V mot khi ban nem
th ru, ban kho ma gi ieu o c.
Do o mot xa hoi that s thng dung moi bien phap, phng tien e tham do nh giam
bt chat kch thch uong nhieu trong ru. Giao duc tre con cac nguyen tac ieu o va
co gang cha benh say cho moi ngi eu c chnh phu nha nc va cac cong dan ap
dung.
T MI :
1. temperance /temp6r6ns/ (n) : s ieu o, tiet o
2. moderation /,m4d6'rei~n/ (n) : s tiet che
3. intoxicating /in't4ksikeltin9/ (adj) : lam cho say sa
4. fleshly passion /fle~l1 p%~n/ : nhuc duc, ham me xac tht
5. restricted /ri'striktid/ (adj) : han che, co gii han
6. to commit /k6'mit/ (v) : pham (toi)
7. as a whole /%s 6 h6$l/ : toan bo
8. physique /fi'zi:k/ (n) : voc ngi, the lc
9. alcoholic /'%lk6h4lik/ (adj) : co chat con - alcohol, (n) : con
10. to reclaim /ri'kleim/ (v) : cha (benh ghien ru), giup (ngi nghien) cai, cha...,cai tao.

55. WAR IS IT NECESSARY ?

CHIEN TRANH CO CAN THIET KHONG ?
OUTLINE
1. War is a terrible evil.
2. War is not necessary, and will be abolished1 when nations realise this.
(a) To say war is necessary, is an argument of despair.
(b) As civilized nations have abolished private wars, all nations will abolish
international wars.
If war is necessary it is a necessary evil. Its evil is sometimes concealed for a time by its
glamour2 and excitement but when war is seen in its reality, there is very little glory
about it. At its best, it is a hideous3 calamity. Think of the awful loss of life, In the recent
Great War, millions of men, women and children were killed, or died of disease, famine
and untold4 sufferings. And a war generally sweeps away the strongest and best men of
a country and leaves the aged, the weak and the unfit to carry on5 the race. Then think
of the sorrow and suffering it causes to those whom it does not kill the widows, the
fatherless, and the childless, who mourn for their dearest; the devastated homes and
wrecked hearts. Think, too, of the destrution of property, the waste of wealth, the
dislocation6 of trade and industry, the crushing7 burdens of taxation, the general
upsetting8 of the social life of the nations. Finally, think of the international hatred and
bitterness, that remain to be the seeds of more wars in the future.
If war is such an evil, is it really necessary ? Few people will be found to defend war as
a good thing, especially after the awful experience of the Great War 1914-18. But
many, while admitting it as a terrible evil, will argue that it is necessary. They say that
so long as human nature is human nature, there must be wars, and that no other way has
been devised of settling national disputes. This is an attitude of despair. Men have found
a way to abolish other great evils, such as slavery; and if they want to abolish war they
can find a way to do that. If they want to abolish warthat is the centre of the problem.
"Where there's a will there's a way."
In old days there were within a nation blood-feuds9, duels, private wars, and private
revenge. So long as these things existed, law and order, and security of life and
property, were impossible. Civilized nations10 have abolished them all; and for private
wars have substituted11 the law courts and the police. They have abolished private
wars, because they felt the absolute necessity12 of doing so; and the nations will find a
way of abolishing international wars when they have become sufficiently impressed
with the necessity of doing so, and will adopt courts of arbitration to settle their disputes.
When once the world believes that wars are not only evil, but also necessary, war will
cease.
Neu chien tranh can thiet, o la hanh ong sai lam can thiet. Viec lam gay can tr cua
no oi khi c che ay tam thi bi s hao nhoang va thch thu cua no. Nhng khi ngi
ta thay ro ban chat cua chien tranh, dng nh no hoan toan mat i ve rang r. mot
mc o nhat nh, chien tranh la tai ng ang s, la nhng y tng mat mat ln cua
cuoc song. Trong cuoc ai chien va qua, hang trieu ngi an ong, phu n, tre em a
nam xuong, hay chet v benh hoan, v oi khat va v au kho vo ke. Va chien tranh nhn
chung a lay i nhng con ngi manh nhat, tot ep nhat cua at nc, e lai nhng

ngi gia yeu khong u sc e tiep tuc. Noi en chien tranh la noi en noi buon, au kho
a gay ra cho nhng ngi tr thanh goa phu, nhng ngi khong co cha , nhng ngi
khong con con cai. Nhng ngi thng tiec ngi than, xot xa canh nha b tan pha va
kho au v nhng trai tim rm mau. Noi en chien tranh cung la noi en s tan pha tai
san, s lang ph tien cua, s ao lon thng mai va cong nghiep, la nhng ganh nang
thue ma, s ao lon i song xa hoi cac quoc gia. Va cuoi cung, la noi en long han
thu gia cac dan toc ma se la hat giong cho cac cuoc chien khac trong tng lai.
Neu chien tranh la mot ieu te hai en vay. That s no can thiet lam khong ? Mot so
ngi xem chien tranh la mot ieu tot ep, ac biet la sau kinh nghiem khung khiep cua
cuoc ai chien 1914-1918. Trong khi nhieu ngi phan oi chien tranh, xem o nh la
ieu can tr toi te. Cung khong t ngi cai lai rang chien tranh rat can thiet. Ho cho
rang tnh t nhien cua con ngi von la ban chat cua ho. Do o phai co chien tranh. Va
khong con cach nao khac c ngh ra e giai quyet cac cuoc tranh chap cua cac quoc
gia. ay la mot thai o coi thng. Con ngi a tm ra cach anh o can tr ln cua ho,
nh s chiem hu no le. Va neu con ngi muon danh o chien tranh von la cot loi cua
van e. " au co y ch, o co con ng".
Trc ay, trong mot quoc gia co s tranh gianh dong ho, s tranh chat tay oi, chien
tranh cac nhan, s tra thu rieng t. Nhng ieu nay cang ton tai, luat phat, trat t cung
nh ieu kien bao am cuoc song va tai san khong the co c. Cac quoc gia van minh
eu dep bo tat ca nhng tr ngai nay. Va v cac cuoc ung o ca nhan a thay the toa an
phap luat va canh sat nen cac quoc gia a huy bo toan bo cac cuoc au tranh ca nhan,
va ho cam thay can thiet phai lam nh vay. Va cac quoc gia se tm ra con ng anh o
chien tranh gia cac nc. Khi ho co u nhan thc s can thiet phai lam ieu o, va se
nhn nhan toa an lam trong tai e giai quyet cac cuoc tranh chap. Mot khi the gii tin
rang chien tranh khong ch la tr ngai ma con quan trong. Chien tranh se ket thuc !
T MI :
1. to abolish /6'b4l1~/ (v) : phe ch, phe tr loai bo
2. glamour /'9l%m6/ (n) : ve hao nhoang be ngoai; ma lc
3. hideous /'h1d16s/ (adj) : ang s, ang ghet, ghe tm
4. untold /^n't6$ld/ (adj) : khong ta xiet, vo so
5. to carry on /'k%r1 4n/ (v) : tiep tuc
6. dislocation /,d1sl6'ke1~n/ (n) : s thay oi (ao lon) v tr
7. crushing /'kr^~17/ (adj) : troi hn, ap ao
8. to upset /^p'set/ (v) : ao lon
9. bloodfeud /'bl^d'fju:d/ (n) : moi thu truyen kiep
10. civilized nation /s1v1la1zd 'ne1~n/ (n) : quoc gia van minh
11. to substitute /'s^bst1tju:t/ (v) : thay the
12. absolute necessity /'%bs6lu:t n1'ses6t1/ (n) : s toi can

56. THE ADVANTAGES AND DISADVANTAGES OF BEING A MEMBER OF A

LARGE FAMILY
LI VA HAI KHI THUOC MOT GIA NH LN
OUTLINE
1. Advantages :
(a) More social life.
(b) Children help to train each other.
(c) More mutual help1 in life
2. Disadvantages :
(a) Each child gets less attention.
(b) More quarreling.
(c) Less inheritance.
In a large family of brothers and sisters, there is plenty of fun and amusement and social
life. An only child, who has no companion of its own age in the family, is a lonely child,
and becomes old fashioned in its ways by always being with grown people. But in a
large family, the children are happier, because they play together and keep each other
young.
Then, when there are many children they help to train each other. The older ones, who
have received some discipline and education, show the younger ones, by precept2 and
example, how to behave, and so relieve the parents of a lot of trouble. And a number of
children growing up together rub the angles and corners off each other3. A man who
has been brought up in a large family is less likely to be selfish, conceited, and awkward
in society, than one who has had brothers and sisters to take the vanity4 and shyness out
of him.
A young man who is the member of a large family has ready made for him a big circle
of friends, who take an interest in his welfare, and are ready to help him in his career.
He will have elder brothers who are settled in life, who can help him to find congenial5
employment, and advise him from their own experience. He will never be alone in the
world.
On the other hand, there are certain disadvantages The parents cannot give so much
individual attention to each child when there are so many children to care for. When
there are onlly two or three, each one can be studied and trained much more efficiently;
but when there are many, each child is lost in the crowd.
Probably, too, there is more quarrelling. The children have different dispositions6. and
they will not always agree ; A large family is not always a united ; family; and it may
split up into factions. A quarrel between brothers is often worse than one between
friends or acquaintances.
Lastly, a member of a large family has less of worldly goods to inherit from his father. A
small patrimony7 divided between two or three may give each a comfortable income,
but the share of each son in a large family may be a small pittance8.
Trong mot gia nh ln co ong anh ch em, co rat nhieu niem vui, ieu buon ci va i
song xa hoi. Mot a tre duy nhat se khong co ban ong la tuoi trong gia nh, a tre
n oc, tr thanh ngi co loi song co v luon song vi ngi ln. Nhng trong mot gia

nh ln tre con se hanh phuc hn bi v chung chi vi nhau va gi c tuoi tre cua
chung.
Khi co nhieu tre con, chung giup nhau ren luyen. a tre ln hn von a hap thu nen ky
cng va kien thc se truyen lai cho tre nho hn chung. Bang s giao huan va lam gng,
tre se biet cach c x va se nhe ganh cho bo me tre rat nhieu. Mot so tre ln len va cham
nhau. Ngi c giao duc trong mot gia nh ln t ch ky, t phu va oc ac hn. Ngi
co anh ch em thng vt bo tnh rm i va e then.
Thanh nien song trong gia nh ln se tao lap mot am ln ban be xung quanh anh,
nhng ngi quan tam en li ch cua anh va san sang giup anh trong cong viec. Anh ta
se co nhng ngi anh a on nh cuoc song, ngi co the giup anh tm kiem mot viec
thch hp, va t kinh nghiem cua ho, ho se khuyen anh. Anh se khong bao gi co oc tren
the gii nay.
Mat khac, co mot so bat tien. Phu huynh se khong quan tam nhieu en tng a tre c
khi ma co qua nhieu tre con e cham soc. Khi co hai hoac ba a, moi a tre se c
hoc hanh va ren luyen ky cang. Nhng khi co qua nhieu, moi a tre se b bo quen trong
am ong.
Co le se co ieu tranh luan. Moi tre co kh chat khac nhau va chung se khong bao gi
thoa thuan ong tnh. Mot gia nh ln khong phai luc nao cung oan ket, co the no b
phan ra. Mot cuoc tranh cai cac anh em thng toi te hn cuoc tranh cai gia ban be hay
ngi quen biet.
Tom lai, la thanh vien cua mot gia nh ln co t c tnh tot c di truyen t cha.
Nhng la con cua gia nh co hai, ba anh em se tha hng 1 gia san nho u song. Nhng
oi vi 1 gia nh ln, co the o ch la mot mon tien nho nhoi.
T MI :
1. mutual help /'mju:t~$6l help/ (n) : s ho tr, giup lan nhau
2. precept /'pri:sept/ (n) : s giao huan
3. to rub the angles and corners off each other : va cham nhau
4. vanity /v%n6ti/ (n) : tnh t phu, rm i, t cao
5. congenial /k^n'd2i:ni6l/ (adj) : thch hp, va y
6. disposition /disp6'zi~n/ (n) : tnh tnh, kh chat
7. patrimony /'p%trim6ni/ (n) : gia san (tai san) bo me e lai, di san.
8. pittance /'pitns/ (n) : so tien nho nhoi

57. UNTHOUGHTFUL ALMSGIVING

VIEC BO TH THIEU SUY NGH
OUTLINE
1. The duty and pleasure of almsgiving1.
2. The evils of indiscriminate2 charity.
3. The problem of poverty.
Almsgiving is enjoined3 as a duty by the great religions, all of which exalt4 charity as
one of the chief virtues. And, apart from the idea of religious duty, all naturally kind
hearted people find true joy in helping those whose distress moves their pity. They learn
the truth of the saying, "It is more blessed to give than to receive." "But alms given
merely from a cold sense of duty without any real sympathy, alms given with the selfish
object of gaining popularity5 or increasing one's religious merit, however welcome they
may be to the poor, are worthless, because their motive is wrong. And alms given
thoughtlessly may do more harm than good.
Indiscriminate charity encourages idleness and hypocrisy6, and pauperses7 the poor. To
give a few annas to a beggar may ease one's conscience, but it leaves the problem of
poverty unsolved. To do any real good to the poor. We must know them and their
circumstances8, and try to relieve9 them in such a way as really to help them, without
rendering their miserable state worse. But to find out the really deserving10 cases, to
decide whether money, or food, or work, or medicine, is the kind of help needed,
requires a lot of time, toil and patience, an amount of trouble which we are rarely
prepared to give. It is easier to throw the beggar a coin, and, with the feeling that we
have done our duty, go on our way and forget all about him.
In India begging is so wide spread, and so strongly entrenched11 in religious custom,
that it forms a very serious social problem. A large number of the Indian Fakirs, or
professional12 beggars are able-bodied13 men who could support themselves by work if
they liked to do so. But they find it much easier to live idle lives, depending on the
charity of those who have to work for a living. The number of these able-bodied beggars
is now so great that a large proportion14 of the population of the country is producing
nothing, and feeding like drones15 on the wealth produced by the rest.
So long as promiscuous16 and thoughtless almsgiving is continued, such able-bodied
idleness will persist17 and increase. The problem of poverty is complecated and
difficult, and will never be solved by thoughtless charity. Wise laws, a reform of social
customs, and a great deal more thought and trouble on the part of18 the charitable19,
will be necessary, before the problem can even be touched.
Bo th c cng bc nh la bon phan oi vi cac ton giao ln, c e cao long t
thien, c coi la mot trong cac tnh ao c chu yeu. ng ve mat bon phan cua ton
giao, nhng ngi co long tot tm thay niem vui that s khi giup ke khac xoa i noi
au. Ho hoc c s that trong li noi : "Hay cho i ! ban se co hanh phuc hn la nhan".
Nhng, bo th n thuan v bon phan ma that s khong co s ong cam o la loai bo th
vi muc ch ch ky v danh vong hay ao c ton giao. Tuy nhien, viec chao on loai
ngi nay en vi ngi ngheo la khong xng ang bi ong c cua ho khong chnh
ang. Viec bo th thieu suy ngh nay co the gay hai hn la co li.

Long t thien khong tnh toan phan biet khch le tnh li, ao c gia va lam ngi
ngheo cang them tung ban. Cho ngi an may vai ong ana e lng tam c thanh
than, nhng no e lai van e ngheo oi khong c giai quyet. Muon lam ieu tot ep
cho ngi ngheo, chung ta phai hieu ho va hoan canh cua ho, th tm ra phng phap
that s giup ngi ngheo lam giam i nhng noi au, ng lam cho tnh trang them toi te.
Tuy nhien e tm thay nhng trng hp ang c lam, ban phai quyet nh so tien, thc
pham, thuoc men hay cong viec can c giup . Can phai co thi gian, lao ong can cu
va long kien nhan cung vi mot so cong viec phc tap ma chung ta hiem khi trang b e
tien hanh. That qua de dang khi nem 1 ong tien cho ngi an xin roi t cho rang chung
ta a lam xong bon phan cua mnh, tiep tuc i ma khong he ngh en anh ta.
An o, an xin rat pho bien va a c thiet lap vng ben trong phong tuc cac ton giao,
tao nen mot van e nghiem trong trong xa hoi An o. Co rat nhieu loai ngi Fakir an
xin chuyen nghiep la nhng ngi an ong khoe manh, co kha nang lao ong cung cap
cho ban than neu ho thc s muon lam viec. Nhng nhng ngi nay thay song nhan ha,
le thuoc vao long t thien cua nhng ngi lao ong kiem song de dang hn. Con so
ngi an xin cng trang len en t le so vi dan so trong nc hien nay von ch thch y
lai cua cai c lam ra cua nhng ngi lao ong ma khong he san xuat c cai g.
V vay, tnh trang bo th ba bai, thieu suy ngh c tiep tuc xay ra, hien tng cua nhng
ke thch song nhan ha se keo dai mai. Tnh trang ngheo nan cang them phc tap va kho
khan. ong thi vi s bo th ba bai se khong bao gi giai quyet c viec nay. Nhng
bo luat kheo leo e cai to cac phong tuc xa hoi cung vi cac t tng va kho khan ve
phng dien lam viec thien rat can thiet trc khi van e nay c e cap.
T MI :
1. almsgiving /@:mzgivin7/ (n) : viec bo th
2. indiscriminate /indi'skrimin6t/ (adj) : khong phan biet
3. to enjoin /in'd20in/ (v) : ra lenh, cng bach
4. to exalt /i9'z0:lt/ (v) : e cao, khen ngi, lam cho han hoan
5. popularity /p4pju'l%r6ti/ (n) : s lng danh, danh vong
6. hyporisy /hi'p4kr6s1/ (n) : s gia doi, ao c gia
7. to pauperise /'pe:p6raiz/ (v) : lam cho ngheo, ban cung
8. circumstances /'s3:k6mst6ns/ (n) : hoan canh
9. to relieve /r1'l1:v/ (v) : giup , cu te
10. deserving /di'z3:vi7/ (adj) : ang c
11. to entrench (intrench) /1n'trent~/ (v) : thiet lap vng vang
12. professional /pr6'fe~nl/ (adj) : chuyen nghiep
13. able-bodied /,e1bl'b4d1d/ (adj) : khoe manh, cng trang
14. proportion /pr6'p0:~n/ (n) : so, ty le
15. drone /dr6$n/ (n) : ke y lai, an bam
16. promiscuous /pr6'miskj$6s/ (adj) : ba bai, hon loan
17. to persist /p6'sist/ (v) : c ton tai, c keo dai
18. on the part of /4n 56 p@:t 4v/ : ve phng dien...
19. charitable /'t~%r6t6bl/ (adj) : t thien - the charitable : nha t thien

58. GOOD HABITS

THOI QUEN TOT
OUTLINE
1. Why bad habits are formed more easily than good.
2. Good habits can be formed by effort and repetition.
3. Habits make character : hence, the importance of forming only good habits.
People sometimes wonder why it is easy to form bad, and so hard to form good habits.
Yet the reason is plain. On all occasions1 our natural inclination2 is to take the line least
resistance3. It requires at first a distinct effort and a firm hold over ourselves to take the
more difficult of two possible courses. For instance, it is easier to lie snug4 and warm in
bed on a cold morning, than to get up early. When we get into a scrape5, it is easier to
evade6 punishment by telling a lie, than to face the consequences and tell the truth.
When we are in a company of jovial7 friends, it is hard to face their displeasure and
jeers by refusing to drink wine, so we do the easier thing and drink. Now a habit is
formed by repetition. Every time we yield to8 a temptation9, it is easier to yield and
harder to resist the next time. Every time we take the easier way and lie in bed in the
morning, we form a habit of late rising10 and at last become lazy. Each time we tell a
lie, we make it easier to tell more lies, until we get into the habit of lying. And the more
often we drink, strong drink, the more we want to drink, until, it may be, the drink
craving holds us, and we become drunkards.
Happily11, good habits are formed in the same way. They require effort and
determination at first; but every time we resist temptation and do what is in the long
run12 wise and good, we make the next struggle less severe; until at last, by persistent
repetition, we form a good habit which we would be hard to break even if we wanted to
break it. Get into the habit of early rising, and you will not want to lie in bed like a lazy
bones13; get into the hanbit of always telling the truth, and to tell a lie will be really
difficult ; get into the habit of personal cleanliness by regular washing, and you will feel
miserable if you miss your bath. As some one has said- "Choose that manner of life
which is best, and custom will reder it most delightful."
Now character is a bundle of our habits. If we form good habits, we build up a good
character; if we allow bad habits to establish themselves, our character becomes bad For
a habit, once14 formed, is difficult to break; and as our habits get settled15, our character
becomes set. How important it is , then, that, while we are young and before our habits
become so fixed that they cannot be changed, we should see to16 it that the habits we
are forming are only good. When the metal is molten, we can run it into any mould we
like; but when it cools and becomes hard, we cannot change its shape. When the tree is
young, we can bend its trunk and branches as we please; but when it is old, we cannot
change its form without breaking or cutting it down.
Ngi ta oi khi thac mac tai sao rat de tao nen tat xau va rat kho tao lap mot thoi quen
tot. Tuy nhien ly do rat n gian. Trong moi trng hp, con ngi co khuynh hng t
nhien khong thch s chong c. No oi hoi trc tien y ch no lc cung vi long t tin e
on nhan kho khan mi trong hai kha nang co the xay ra. V du, rat de chu khi nam gon
gang va am cung tren ging vao mot buoi sang gia lanh hn la thc day sm. Khi chung
ta gap rac roi, that de tron lanh hnh phat v toi noi lao hn la oi au vi hau qua va

noi len s that. Khi chung ta vui ua vi ban be, that kho lam ho mat vui chuc tung khi
ban t choi uong ru, do vay chung ta lam ieu de hn la uong, cung uong. Thoi quen
ngay nay c thiet lap bi s lap i lap lai. Chung ta luon phai nhng bo nhng cam
do. Chieu theo cam do de hn chong lali no. Moi lan chung ta nhng bo nam lai tren
ging buoi sang, se tao lap thoi quen day muon va cuoi cung tr nen li bieng. Moi
lan chung ta noi lao, chung ta cang lam chuyen noi lao de dang hn, roi en luc nhiem
tat noi lao. Va cang thng xuyen uong, chung ta cang uong nhieu hn, cho en luc
chung ta them khat va tr thanh ngi nghien ru.
May man lam sao ! thoi quen tot cung c thiet lap giong nh vay. Chung oi hoi phai
co gang va long quyet tam la tren het. Tuy nhien c moi lan chung ta khang c cam do
ong thi lam ieu tot, khon ngoan ve lau dai. Chung ta se co nhng cuoc au tranh mi,
t d doi hn cho en cuoi cung, vi s lap i lap lai thng xuyen, chung ta se thanh lap
c c tnh tot ma se rat kho pha v no neu chung ta muon bo i. Co thoi quen day
sm, ban se khong muon nam nan lai tren ging nh ke li. Co thoi quen noi that, ban
se thay noi lao that kho khan. Co thoi quen sach se ban than vi viec tam ra thng
xuyen, ban se cam thay kho chu neu ban quen tam. Co ngi noi rang "hay chon cach
song tot nhat, va phong tuc thoi quen se thay oi theo s thay oi o".
Ngay nay, tnh cach la tap hp cac thoi quen. Neu chung ta thiet lap thoi quen tot, chung ta
chac chan se thanh lap mot tnh cach tot. Neu chung ta cho phep cac tat xau phat trien hnh
thanh nen nhng thoi xau that s, tnh cach chung ta se tr nen xau. oi vi mot thoi quen,
mot khi a c thiet lap, that kho pha v c no. V thoi quen chung ta a on nh, tch
cach chung ta tr nen co nh. Trong khi chung ta con tre trc khi thoi quen chung ta tr
nen on nh, that quan trong khi chung ta lu y en nhng thoi quen tot chung ta thiet lap.
Khi kim loai b nung chay, chung ta co the uc no theo nhng hnh dang theo y thch chung
ta. Nhng khi no tr nen nguoi, cng, chung ta khong the nao thay oi hnh dang cua no.
Khi cay con non chung ta co the uon cong canh cay va than cay theo y thch. Nhng khi cay
tr nen gia, chung ta khong thay oi hnh dang cua no tr khi on chat no i.
T MI :
1. on all occasions /4n 0:l 6'ke12nz/ : trong moi trng hp
2. inclination /,1nkl1'ne1~n/ (n) : y thch, s thch
3. resistance /r1'z1stns/ (n) : s chong lai, khang c
4. snug /sn^9/ (adj) : gon gang, de chu, am cung
5. scrape /skre1p/ (n) : chuyen rac roi, kho khan
6. to evade /1've1d/ (v) : tranh, ne (n) evasion
7. jovial /'d26$vi6l/ (adj) : vui ve, vui ua
8. to yield to /j1:ld tu/ (v) : nhng bo, chieu theo
9. temptation /temp'te1~n/ (n) : s cam do, loi cuon
10. late rising /,le1t 'ra1z17/ (n) : s day muon
11. happily /'h%p1l1/ (adv) : may thay (a) happy : sung sng
12. in the long run /1n 56 l47 r^n/ : ve lau dai
13. lazy-bones /le1z1, b6$nz/ (n) : ke li bieng
14. once /w^ns/ (adv) : mot khi
15. settled /'setld/ (adj) : c an nh, quyet nh
16. to see to /s1:tu/ (v) : chu y ti, quan tam ti

59. MANNERS MAKETH MAN

LE PHEP TAO RA CON NGI
OUTLINE
Introdution : - A School Motto.
1. Manners, meaning behaviour.
2. Manners, meaning moral conduct.
3. The importance of character.
In the 14th century, there lived in England in the reigns1 of Edward III and Richard II, a
wise and able churchman. William of Wykeham, Bishop of Winchester. He was not only
a statesman, being Chancellor2 of England three times but a great patron3 of learning;
and he founded a great school at Winchester and a college, which he called the New
College, at Oxford. To both the school and the college he gave the same motto
Manners maketh Man'.
Now in modern English, the word manners' means outward behaviour. Of one who
knows and observes the etiquette4 of good society and behaves politely, we say he has
good manners'; while one who is rude and rough and clownish5 in his behaviour, is said
to have bad manners. In this sense we might say that manners make a gentleman; for
gentlemanliness6, in the ordinary meaning of the word, consists largely in correct,
courteous and considerate7 behaviour towards others. But more politeness scarcely
makes a man; for many a so called gentleman' is at heart selfish and mean, cowardly
and weak. What, then, did Bishop Wykeham mean when he said, Manners maketh
Man?'
In his days, the word manners' had a much deeper meaning than it has to day. It did not
denote merely polite behaviour, but what we should call good moral conduct, or
morality. And the old Bishop meant that it is good moral conduct based on sound moral
principles, that made boys and men, men. This shows that the founder of Winchester
School and New college, Oxford, did not regard education as merely mental training and
the acquisition of knowledge, but especially as moral training. He wanted his school and
his college to produce true men good, honest, fearless, Godfearing men.
In other words8 he recognised that the only thing that really matters9 in life is
character. Wealth, rank, fine clothes, polite manners, learning-none of these things
alone or together can make a man; it is only character that can do that. A man of
character, however poor, low-born or ignorant he may be, is more of a man than
millionaires10, princes and scholars of no character.
Di trieu ai vua Edward III ong Richard II Anh, the ky 14, v giam muc nha th
Winchester, william of wykeham von la ngi khon ngoan, tr tue. Ong khong ch la mot
chnh tr gia, tng la v ai phap quan qua ba trieu ai cua nc Anh ma con la ngi
bao ho v ai ve viec hoc. Ong cung la ngi sang lap ra ngoi trng ln Winchester
cung vi trng ai hoc co ten goi la New College Oxford. oi vi ca hai trng nay,
ong a ra mot khau hieu chung "le phep tao nen cong ngi".
Ngay nay, trong tieng Anh hien ai, ta "manners" co ngha la hanh vi. Ngi hieu biet va
co oc quan sat le nghi cua xa hoi ang hoang va c x le o. Chung ta noi rang "anh ay
co le nghi". Trong khi mot ngi co cach c x tho lo coc can ong thi lo bch c cho
rang khong co le nghi. Vi ngha nay, chung ta co the noi rang le nghi se tao nen con

ngi lch thiep. Vi ngha bnh thng cua t lch thiep, no bao gom phan ln tnh ung
an, nha nhan cung vi long quan tam trong viec c x vi ngi khac. Tuy nhien, tnh
lch s n thuan hiem khi tao nen mot con ngi hoan chnh. oi vi nhieu ngi c
goi la mot "gentleman" la e am ch ngi ch ky, ban tien, oc ac va yeu uoi. Do vay
c giam muc Wykeham co y g khi ngi noi "le phep tao nen con ngi".
Vao thi ai cua ong, t "manners" co ngha sau sac hn ngay nay nhieu. No khong n
thuan ch cach c x lch thiep, ma con la nhng g chung ta goi la hanh vi ao c tot
hay co ao c. ong thi v giam muc gia nay co y noi rang o la hanh vi ao c ep
da tren cac nguyen tac ao c ung an e tao cac cau be cung vi nhng ngi an
ong tr thanh con ngi thc s. ieu nay cho thay rang nha sang lap ra trng hoc
Wincherster cung vi trng New College Oxford khong he xem giao duc ch n thuan
giao duc tinh than cung vi s thau nhan kien thc, ma ac biet nh la s ren luyen ao
c. Ong muon cac trng hoc nay se ao tao nen nhng ngi thc thu, nhng con
ngi biet s Chua, can am, trung thc va ng an.
Noi cach khac, ong nhan ra rang ieu duy nhat that s lam nen cho i la tnh cach. Cua
cai, a v, quan ao ep, co le o, co hoc thc, khong co cai nao co the ton tai n oc
hoac ket hp co the tao nen con ngi. Ch co tnh cach mi co the lam c ieu o.
Tuy nhien 1 ngi ngheo thap hen hay ngu dot nhng lai co nhan cach. Anh ta se hn han
mot ngi trieu phu, mot hoang t, mot triet gia khong co nhan cach.
T MI :
1. reign /rein/ (n) : trieu ai, thi tr v
2. chancellor /'t~@:ns6l6(r)/ (n) : v thng th, ai phap quan
3. patron /'peitr6n/ (n) : ngi bao ho, au cho
4. etiquette /'etik6t/ (n) : le nghi, nghi thc
5. clownish /kla$niz/ (adj) : lo bch, nh anh he
6. gentlemanliness /d2entlmenlin6s/ (n) : tac phong ngi quan t, ve trang nha
7. considerate /k6n'sid6r6t/ (adj) : ang hoang, than trong
8. in other words /1n '^56 w3:dz/ : noi mot cach khac
9. to matter /m%t6(r)/ (v) : co quan he, quan trong
10. millionaire /'milj6'nea(r)/ (n) : nha trieu phu

60. THE BENEFITS OF WORKING FOR A LIVING

NHNG CH LI CUA VIEC LAM V SINH KE
OUTLINE
Introduction :-Unearned1 wealth.
The necessity of working for a living.
1. Gives a man the spirit of independence.
2. Produces good habits like punctuality2, perseverance, etc.
3. Brings out and develops a man's talents.
Most of us would like to have been born with a silver spoon in our mouths3 . We often
envy the man who inherits wealth, and who can therefore live a life of idleness and
pleasure. As we have not been born to riches, we sometimes hope that we may some
day suddenly become rich by a lucky ticket in a lottery Fancy not having to work for
one's living!
Yet it is certainly a good thing for the community, and probably a good thing for us, that
we cannot live without working. And, in our saner moments4, we probably feel it is a
good thing on the whole that God from the first said to man, " In the sweat of thy face
shalt thou eat bread "; and recognise the soundness of the apostle's5 rule, " If a man will
not work, neither let him eat!"
The necessity of working for a living gives a man the proud spirit of independence. The
beggar who lives upon alms, the parasite6 who attaches himself to some rich patron and
earns his keep7 by insincere8 flattery9, are types10 which all right-minded people pity
or despise. Why, then, should we envy the idle rich, who live upon the wealth produced
by others, and, like drones in the hive, produce no honey themselves? The worker earns
his keep by honest labour, and can look the world in the face, because he owes11 no man
anything. And while he supports himself and his family with his own labour, he knows
he is contributing12 useful goods or services for the benefit of the whole community.
For him
"Each morning sees some task begin,
Each evening sees its close;
Something attempted, something done,
Has earned a night's repose13."
Then again the regular daily work, which must be done, produces good habits such as
perseverance, application14, punctuality, thoroughness, attention to details, and the
habit of industry. These virtues may be humdrum15 and commonplace16; but many a
promising17 life has come to nothing for lack of18 them. And no idler can acquire them.
So, blessed be drudgery19!
Lastly, compulsory20 work is often necessary to bring out and train a man's talents.
Many an author who has risen to fame would never had written a book if he had not had
to earn his living by his pen; and many a sucessful business man would never have
developed his gift for organisation and management, if he had been born rich. How
many of the rich and aristocratic classes ever do anything of note21? Most of us would
remain undeveloped and untrained if we could.
Hau nh chung ta ai cung muon sinh ra a co canh giau sang. Chung ta thng ganh t
vi ngi tha ke gia tai song trong canh an nha va khoai lac. V chung ta khong sinh ra

la e giau co. oi khi chung ta ky vong co the mot ngay nao o bat ng tr nen giau co
nh mot tam ve so oc ac. ng m tng en ieu khong lam viec ma song !
Tuy vay, chac chan co ieu tot cho cong ong va co le se co ieu tot cho chung ta, rang
chung ta khong the song ma khong lao ong. Va nhng luc tinh than ta tnh tao, co le
chung ta cam thay o la mot ieu hoan toan tot ep ma Chua a phan vi loai ngi
ngay t ban au "Cac ngi se an banh t mo hoi va nc cua cac ngi". ong thi
chung ta se nhan ra tnh ung an ve qui c cua s o : "Neu con ngi khong lam viec
se khong cho anh ta an !".
Nhu cau lao ong e kiem song em lai cho con ngi long hanh dien ve tnh oc lap.
Ngi an xin song da vao s bo th. Ke an bam luon da vao ngi au giau co va
kiem an bang nhng li nnh b gia doi. Ho la hang ngi tat ca nhng ngi ngay thang
xem thng, khinh khi. Vay th tai sao chung ta lai ganh t vi ngi giau nhan ha von
song da vao cua cai cua ngi khac chang khac nao nhng ke an bam, mot an ong
song da vao to ong nho be, khong t tao ra mat ngot ? Ngi lao ong kiem song bang
lao ong chan chnh, nhn i tren be mat cuoc i bi v anh ta khong mac n ai. ong
thi trong khi bang sc lao ong cua anh, anh t cung cap cho ban than va gia nh. Anh
ta biet rang nha ang gop phan tch cc vao li ch cua toan xa hoi.
oi vi anh :
"Sang sang bat tay vao viec
Toi en nhn xem lai cong viec.
ieu g a co gang, tat se lam nen.
Va mot em bnh yen se cht en".
Roi cong viec thng ngay lai tr lai buoc anh ta phai lam xong, nh o tao nen nhng
thoi quen tot nh s ben ch, can man, ung gi, t m, than trong va thoi quan can cu.
Cac c tnh nay co the n ieu, bnh thng. Nhng cuoc song ay ha hen se khong
em lai ieu g cho ngi khong co nhng c tnh nay. Va khong mot ke li bieng nao
co c. V vay, vat va se em lai hanh phuc !
Cuoi cung, cong viec cng bc rat quan trong e em en va ren luyen tai nang con
ngi. Nhieu nha van noi tieng se khong viet c cuon sach neu anh ta khong v kiem ke
sinh nhai bang ngoi but cua chnh mnh. Va nhieu thng gia thanh at se khong bao gi
phat huy c tai to chc va quan ly cong ty neu anh ta a giau co. Lieu co bao nhieu
ngi giau co va nhng nha qu toc a tng lam nen nhng ieu ang e lu danh ? Neu
muon, chung ta eu co the gi gin c tnh trang ban au cua no.
T MI :
1. unearned /^n'3:nd/ (adj) : khong mat kho cong ma c
2. punctuality /,p^7kt~$'%l6ti/ (n) : s ung gi
3. born with a silver spoon in one's mouth : sanh ra a u canh giau sang
4. in one' saner moments : vao nhng luc au oc ta tnh tao hn
5. apostle /6'p4s(6)l/ (n) : v tong o, s o
6. parasite /'p%r6sait/ (n) : ke song bam vao ngi khac
7. keep /kip/ (n) : cach sinh song, ba an
8. insincere /insin'si6(r)/ (adj) : khong thanh thc
9. flattery /'fl%t6ri/ (n) : li nnh, xu nnh
10. type /taip/ (n) : ke ien hnh
11. to owe /6$n/ (v) : mac n

12. to contribute /k6n'tribju:t/ (v) : gop phan vao, cong hien

13. repose /ri'p6$z/ (n) : s ngh ngi, bnh tnh
14. application /%pli'kei~(6)n/ (n) : s can man, chuyen tam
15. humdrum /'h^mdr^m/ (adj) : buon te, khong hao hng, n ieu
16. commonplace /'k4m6npleis/ (adj) : tam thng
17. promising (p.a) /pr4misi7/ (adj) : nhieu ha hen, co hy vong
18. for lack of (for want of) /f6(r) l%k/ : v thieu
19. drudgery (n) /dr^26r1/ (n) : cong viec cc nhoc va buon te
20. compulsory /k6m'p^ls6ri/ (adj) : cng bach, bat buoc
21. of note /n0t/ : ang ke, hu danh

61. SUPERSTITION
BAN VE ME TN
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.
Me tn chnh la niem tin khong co c s, la con gai cua s ngu dot va long s hai. Ngha
sat cua t nay "ng yen " mot vat v s hoac ne. Theo ton giao, me tn co ngha la s
hai mot ieu huyen b mot cach vo ly, va ton th mot vat the khong ang e ton th. Loai
ngoai nguyen thuy ngu dot khong co kien thc khoa hoc ve cai chung ta goi la sc manh
cua thien nhien. Ho c ngh rang mat tri vi mat trang, la vi gio va nc, eu c
thong tr, bi nhng ang sieu nhien ma oi luc to ra rat tot lanh nhng thng th oc
ac va hung bao. Con ngi s hai va ton th nhng ang nay mong lam ho bt gian bang
s cung te, vat hy sinh va le nghi khong hp ly. Va ho tng tng ra mot the gii ay
nhng vat the tng ma, quy, va than tien. Khi kien thc phat trien, me tn t tan lui. Va
ngay nay, chung ta ci nhao nhng c tin va long s hai nh the giong nh s ngu dot
tuoi th. Tuy nhien, me tn dan dan se mat i. Tham ch cac nc van minh ngay nay,

nhng mau chuyen me tn buon ci van con ton tai. Ban van con thay nhieu ngi tin
rang con so 13 la con so xui. Rang nhieu ngi khong i di cai thang. Rang co ngi
tin vao s rac roi neu ho lam o muoi hay nhn mat trang len qua lan knh. Va tham ch
co ngi khong thch khi hanh vao ngay th sau.
Au Chau, vao thi Trung Co chnh long tin vao ma thuat a en canh sat hai nhng
phu lao ang thng b ham oan rang a ban linh hon cho quy d. Cuoc ieu tra cua
ngi Tay Ban Nha a tra khao va thieu song hang ngan ngi tot v s mu quang cua
me tn d oan. Va mac dau nhng canh hai hung nh vay khong con xay ra cac nc
van minh, me tn van san sinh ra nhng t tng hep hoi, niem tin mu quang va noi au
tinh than v van khong au.
Me tn la bong en tam toi, khong the chu c anh sang. o la mot a tre ngu dot,
ghet bo va tron chay tri thc. Khi tri thc phat trien me tn se tan lui. Khoa hoc a kham
pha ra ban chat that cua sc manh thien nhien, a anh o tat ca nhng cau chuyen co
cua me tn : qu, ma, va ac qu cung vi cac moi s haixm me muo lam con ngi s. Va
khi kien thc chung ta ln manh va tr khon cua chung ta a chn mui, chung ta se cang t
tin hn vao nhng ieu khong co nguyen nhan cu the. Cho en khi toan bo me tn cham
dt nh mot giac mong tan khi o chung ta mi con thc.
T MI :
1. basis /'beisis/ (n) : can c -(n, pl) bases
2. irrational /i'r%~6nl/ (adj) : bat hp ly, bat minh ao ly
3. supernatural /su:p6'n%t~ral/ (adj) : sieu nhien
4. to propitiate /pr6'pi~iet/ (v) : cau xin, lam... bt gian, lam hoa
5. to people /'pi:p(6)l/ (v) : tao ra... e song trong
6. to linger /'li796(r)/ (v) : ton tai lai rai, lu lai
7. to appease /6'pi:z/ (v) : lam du
8. witchcraft /wit~kr%t/ (n) : ma thuat, thuat phu thuy
9. persecution /,p3:si'kju:~n/ (n) : s khung bo, hanh ha
10. inquisition /inkwi'zi~n/ (n) : cuoc ieu tra
11. to stand /st%nd/ (v) : chu ng; ng trc
12. to banish /'b%ni~/ (n) : khai tr, truc xuat
13. bogy, bogie (bogey) /'b6$9i/ (n) : ong ba b
14. goblin /'94blin/ (n) : ac quy, ma quy
15. to vanish /'v%ni~/ (v) : bien mat, tieu i mat

63. WHY WE ARE TAXED

TAI SAO CHUNG TA NAP THUE
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.
Khong ai thch ong thue. Cho du ngi ta biet rang ong thue la ieu can thiet va cong
bang. ng on chao ngi thu thue nh mot ngi ban tam phuc. That chang vui t nao
khi nhn thay mot phan lng hang thang cua ban phai ong thue li tc. Va ngi a
chu rat au kho v tien thue, hay tien lai cua anh ta b cuoi troi. Ngi ngu dot cho rang
ay la s bat cong va buon phien v no. V vay chung ta can biet ro ly do phai ong thue
e thay c s cong bang cua nha nc.
Moi nc eu phai co mot chnh phu cai quan neu khong cuoc song khong the co c.
Nhiem vu c ban cua chnh phu la phai bao ve i song cung cua cai cua cong dan, phai
on nh luat phap va trat t xa hoi, phai giai quyet cac cuoc tranh chap cua cac cong
dan cho cong bang va ung an thong qua cac toa an phap luat ; phai bao ve at nc
chong ke thu ben ngoai, ong thi phai gi gn ng pho va xa lo. Ben canh o, nhieu

chnh phu on nh va lanh ao nen giao duc, xay dng benh vien cho ngi om va quan
tam en ve sinh. Tat ca nhng trach nhiem cong ln lao nay can tien : quan oi va hai
quan phai c tra lng ; lc lng canh sat va cac quan toa phai c phat lng,
trng hoc phai c trang b va giao vien phai c boi dng, cac chuyen gia y te va
cac ky s ve sinh phai c tra cong. Ngay nay tat ca so tien danh cho cac dch vu cong
cong nay en t au ? Cau hoi o c giai ap bang cach khac.
Nhng dch vu nay gi li ch cho ai ? Cau tra li cho quan chung, cho toan the moi
ngi ; ngi giau cung nh ngi ngheo. Rang ay la li ch cho s an toan cua cuoc
song va tai san, cho s van hanh chu toan cua cong ly, cho s on nh ng pho, cho
cac benh vien trng hoc cong va cho tnh trang ve sinh c tot. Do o, ch co cong
bang khi quan chung, moi cong dan phai ong gop mon tien can thiet, v mon tien nay
tr lai em lai li ch cho moi ngi cung hng.
Do o, chung ta co c mot chnh phu tot, co nang lc cang lau dai, mon tien chung ta
s dung ung cho cang ben lau, va ganh nang thue c phan eu v moi tang lp eu
chung sc. Chung ta khong co quyen than th phai ong thue.
T MI :
1. objection /6b'd2ek~(6)n/ (n) : s phan oi, chong oi
2. bosom friend /'buz(6)m frend/ (n) : ngi ban tam phuc
3. incometax /'1nk^mt%s/ (n) : thue li tc
4. aggrieved /6'9ri:vd/ (adj) : Ex. to feel aggrieved : cam thay au kho
5. grievance /'9ri:v(6)ns/ (n) : s buon long - to make a grievance of : lam buon long v...
6. fairness /'fe6n6s/ (n) : s cong bang
7. the sick /sik/ (n) : nhng ngi om au
8. sanitation /s%ni'tei~(6)n/ (n) : s ve sinh - sanitary
9. sound /s6$nd/ (adj) : kien toan, chu ao
10. to distribute /di'stribju:t/ (v) : phan phoi, phan phat

64. MODES OF TRAVELLING

NHNG MOT DU LCH
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 airAir 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.
Ngi ta du lch vi nhieu ly do khac nhau v cong viec, v niem vui, va v kham pha ; vi
nhng hnh thc khac nhau tren at lien, di nc, va tren khong, va vi cac phng
tien khac nhau i bo, i xe, tau la, tau thuy va may bay.

Cach n gian nhat e du lch tren at lien la i bo. ay la phng thc du hanh duy
nhat cua ngi ngheo. Nhng cung co ngi co kha nang du lch bang tau la hay xe hi
thu v hn khi i bo ho du lch e tm niem vui.
T thi xa xa, con ngi a biet ren luyen ong vat nh lac a voi, la va ac biet la
nga e mang no theo hay e keo xe ch ngi. Va trc khi co tau hoa, ngi ta eu i
bang nga hay xe nga du hanh, xe nga keo va xe nga bon banh.
Nhng ngay nay, xe la, xe chay bang hi nc hay xang eu thay the xe nga. Ngay nay
tham ch ngi ngheo co the du lch nhanh, thuan li bang tau la va i khap trong nc
bang xe hi. i xe ap khiem ton cung la mot phng tien co ch rat ln oi vi ngi s
dung phng tien can thiet.
Thuyen cheo bang mai cheo va tau thuy eu la nhng phat minh cu, va hau het nhng
ngi tham hiem noi tieng eu co nhng kham pha ve viec che ra cac loai thuyen buom
bang go. Nhng tau thuyen ngay nay chay bang hi nc giup ngi i lai co the hoan tat
chuyen i bien trong may tuan ma thng mat hang thang tri hay ca nam tri.
Va ngay nay, the ky chung ta, con ngi a chinh phuc c khong gian, va co the bay
nh cac loai chim. Phat minh tuyet vi cua con tau khong gian (hay khinh kh cau co
ngi lai) va may bay cho phep con ngi vt qua nhng khoang cach xa may ngay
ng ma tau thuy chay nhanh nhat cung mat may tuan.
Trong tat ca cac phng thc du lch, con ngi vi tr thong minh hn het a chuyen
dung sc manh cua thien nhien thanh ma lc i khap the gii, sc manh cua loai vat, cua
gio, cua hi nc, cua kh hi va cua ien.
T MI :
1. divers /'daiv6:z/ (adj) : khac nhau, nhieu loai
2. to ride Shank's (or Shank's) mare /ra1d '~%7ksme6/ (v) : cuoc bo
3. chariot /'t~%ri6t/ (n) : xe nga nhe xe nga du hanh
4. coach /k6u~/ (n) : xe nga ln (4 banh xe)
5. a take the place of /te1k 56 ple1s 4v/ (v) : thay the
6. moderate /m4d6reit/ (adj) : phai chang, ieu o, tiet che
7. to propel /pr6'pel/ (v) : ay i, thuc i
8. to accomplish /6'k^mpli~/ (v) : hoan thanh, hoan tat
9. dirigible /'dirid2ib(6)l/ (adj) : ieu khien c, tai c
10. to cover /k^v(6)r/ (v) : vt qua, i lai
11. to harness /'ha:nis/ (v) : chuyen dung... thanh ma lc

65. ARBITRATION
VIEC PHAN X
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.

Neu hai ngi tranh luan khong the i en mot thoa hiep, ho co the hoi mot ngi th ba
khong thien v e giai quyet van e, ca hai ha chu nghe theo quyet nh cua anh ta. ay
chnh la cong viec cua trong tai. Va khi chung ta ban en viec ay, hnh thc nao o
cong viec trong tai giong nh s khai hoa m mang. oi vi moi mot vu dan s to tung
eu c phan xet cua toa an, c ch nh bi trong tai, gia hai ben nguyen cao va b
cao goi la quan toa hay tham phan. Trc ay, cac cuoc tranh chap thng c giai
quyet bang chien tranh. Tuy nhien cac nc van minh, ngi cong dan buoc phai bai bo
hnh thc nay va luat phat a ra cong viec trong tai e thay the.
Neu trong tai co kha nang am nhan vai tro cua mnh trong cac cuoc chien trong nc,
tai sao trong tai lai khong the am nhan trong cac cuoc chien gia cac nc ? ung vay,
ieu o a c co gang va a thanh cong ang ke. Trng hp ln lao au tien c
giai quyet bi trong tai quoc te la khi hai nc Anh va My em vu tranh chap ve dan
thuyen vo trang Alabama len toa an quoc te Gi-ne-v vao nam 1872, va ca hai nc
chap nhan quyet ngh ung an. ay la mot trong nhng cuoc tranh chap co the de a
en chien tranh gia hai quoc gia. Nhng nh co trong tai, hai nc tranh khoi chien
tranh. Ke t o nhieu trong tai a c thiet lap gia cac nc va nhieu vu tranh chap
c giai quyet em tham bang phng phap nay. Tuy vay, chien tranh van tiep tuc xay ra.
Hoi ngh hoa bnh Hague nam 1899 c trieu tap theo li e ngh cua Nga Hoang la
mot bc quan trong cua trong tai quoc te. Hoi ngh a ch nh mot trong tai vnh vien
goi la toa an Hague. Ngi ta hy vong toa an nay se lam cac cuoc chien i vao quen
lang. Nhng hai khuyet iem trong hiep c nay can tr toa an Hague hoan thanh tot
cong viec cua no. o la viec tham chien cac cuoc xung ot gia cac quoc gia mang tnh
t nguyen, do o oi vi cac trng hp khac thieu sc manh thi hanh ngh quyet cua
Toa. ay la s yeu uoi cua cac ke hoach. Sau lng quan toa la lc lng canh sat. Tuy
nhien sc manh nao bat buoc hai lc lng oi au nhau phai nghe theo phan xet cua toa
an trong tai ? Du sao chang na, ke hoach nay van khong anh o c chien tranh, v
mi lam nam sau khi toa an Hague c thanh lap, cac cuoc chien tranh tan khoc nhat
trong lch s van c dien ra.
Bc tiep theo la thiet lap To chc quoc te lien minh sau cuoc ai chien a thanh cong
rc r. Tuy nhien no co cung iem yeu lam vo hieu hoa toa an Hague : thieu quyen lc
va thieu sc manh. No van la bc quan trong trong viec xac nh ung hng mac dau
chien tranh van khong cham dt cho en luc d luan cua cac dan toc tuyet oi chong lai
chien tranh.
Trong tai a co gang, co nhieu thanh cong, nh la mot phng phap dan xep mau thuan
trong gii cong nghiep gia ong chu va ngi lam cong. Tuy the, bai cong cha c xoa
bo. Thc te trong nhng nam gan ay cha bao gi bai cong lai lan rong va thng
xuyen dien ra nh vay. Van con niem hy vong rang trong tai dan da se chinh phuc, ong
thi bai cong va viec be toa cong xng se i vao quen lang.
T MI :
1. lockout /l4k0$t/ (n) : s be toa cong xng (chu nhan cam th vo xng lam viec tr
phi th chu nhan mot so ieu kien)
2. agreement /6'9ri:m(6)nt/ (n) : s thoa hiep
3. impartial /imp@:~(6)l/ (adj) : vo t, khong thien v
4. to abide (by) /6'baid/ (v) : chu theo
5. civil suil /'si(6)l/ (n) : vu dan s to tung, kien cao

6. arbitrator /'@:bitreit(6)r/ (n) : ngi trong tai

7. plaintiff /'pleintif/ (n) : nguyen cao
8. defendant /di'fend(6)nt/ (n) : b cao
9. magistrate /'m%d2istreit/ (n) : v tham phan
10. privateer /praiv6'ti6(r)/ (n) : dan thuyen c vo trang
11. international tribunal /int6n%~6n(6)l tra1'bju:nl/ (n) : toa an quoc te
12. Geveva /d21'n1:v6/ (n) : thanh pho Gi ne v (tai Thuy s)
13. decision /di'si2(6)n/ (n) : quyet ngh, quyet nh
14. to lead to /li:d t6/ (v) : dan ti, a ti
15. to avert /6'v3:t/ (v) : tranh
16. The Hague Conference /56 he19 'k4nf6r6ns/ (n) : Hoi ngh Hoa bnh Hague (le Haye)
17. to call /k0:l/ (v) : trieu tap
18. suggestion /s6'd2est~(6)n/ (n) : li e ngh - to suggest (v)
19. Tsar (Czar) : Nga Hoang. n. /z@:/
20. international arbitration /1nt6'n%~n6l ,@:b1'tre1~n/ (n) : s trong tai quoc te
21. a thing of the past (n) : s viec cua d vang
22. to enforce /in't0:s/ (v) : thi hanh, thc hanh
23. inherent /in'her6nt/ (adj) : co hu, van thng co
24. scheme /ski:m/ (n) : ke hoach
25. The League of Nations /56 l1:9 4v 'ne1~nz/ (n) : To chc Quoc te Lien minh
26. to stultify /'st^ltifai/ (v) : lam cho vo hieu lc

66. THE ADVANTAGES AND DISADVANTAGES OF GOOD MEMORY

S LI VA HAI CUA TR NH TOT
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.
Khong can ban en tam quan trong co c tr nh tot. Tr nh kem la mot can tr trong
cuoc song, se nhan thay ieu thuan li khi co mot tr nh tot. Noi en tr nh tot, chung
ta co y noi en mot tr nh co sc nh lau, va chnh xac, se bao tr cac kien thc chung ta
thu lm c va gi lai. That keo dai v van mot tien trnh tiep thu kien thc cua mot
sinh vien co tr nh kem ! Anh ta rat giong Sisyphus, ngi bat hanh ang thng trong
cau chuyen ngu ngon Hy Lap b x phat nem a len ngon oi se khong bao gi lan tr

xuong trc khi len en nh oi. Trong i song thng mai, ngi khong co kha nang
nh cac cuoc hen cua mnh, se khong the nao nh c cong viec anh ta nhan c. Anh
ta se b bo ri. Mot vien chc quen lam viec ung gi giac, se nhanh chong mat viec. Mot
trong nhng cau noi toi te nhat chung ta vien c cong viec cha c lam xong la "Toi
thc s hoi tiec, nhng toi a quen mat !". Va o la li xin loi nhng khong phai xin loi
neu c lap lai mai. Sinh vien rat can co tr nh tot. Thc te, tr nh rat can thiet cho moi
gii. Trong i song xa hoi, tr nh cung rat can thiet. oi vi ngi quen cac cuoc hen
ngoai xa hoi ong thi khong the nh c gng mat cua nhng ngi anh a gap, se
khong thanh cong trong xa hoi.
Tuy nhien ngi co tr nh toi khong nen tuyet vong, bi v tr nh toi nhat tham ch co
the hoi phuc c bang ren luyen nh cac chc nang khac. Nguyen nhan chnh cua tr
nh toi la s khong e y, thieu s tap trung. Chung ta thng xau ho v tr nh kem cua
chung ta. Khong lu gi c kien thc, khi ma mot s kien a en chung ta khong cho
no mot kien thc e lu gi lai. o khong phai la tr nh ma phai ho then ma la thieu s
chu y khi ta hoc. Ban oc sach, va ngay lap tc quen i tat ca. Ban quen bi v ban that
s khong bao gi oc sach. Mat ban lt qua cac ch tren trang giay nhng tam tr ban
ang lang thang. Va ban that cha bao gi em vao au nhng li tac gia viet. Bc au
trong viec ren luyen tr nh la phai hoc cach tap trung tr oc vao ieu chung ta lam va
a ra toan bo y kien cua chung ta. Chung ta phai hoc e y cac s vat, quan sat can than
nhng g chung ta nhn thay, va tap trung mot cach co y thc va quyet tam en ieu
chung ta se lam. Va s lap lai thng xuyen kien thc chung ta co c se nhanh chong
lam tr nh phuc hoi, cho en luc tr nh tr thanh thoi quen.
ieu bat li duy nhat cua tr nh tot la chung ta khong co kha nang quen nhng ieu
chung ta khong muon nh. Co nhng s kien, c m va t tng trong cuoc song qua
kh ma chung ta muon quen. Cach duy nhat e quen nhng ieu khong thu v o ban phai
lap ay tam tri ban nhng y tng tot ep. V ban khong the quen bang cach co quen.
T MI :
1. to dwell on /dwel 4n/ (v) : ban ve
2. retentive /r1'tent1v/ (adj) : co sc nh lau, co tnh cach bao tr
3. to retain /r1'te1n/ (v) : bao tr, gi lai
4. erratic /1'r%t1k/ (adj) : bat thng, v van
5. Hades /'heidi:z/ (n) : am phu, am ty
6. to be left behind /lef't bi'haind/ : b bo ri (lai sau)
7. in every walk of life : trong moi giai cap
8. engagement /1n'9e1d2m6nt/ (n) : s c nh, hen gap
9. inattention /,1n6'ten~n/ (n) : s khong chu y
10. concentration /,k4nsn'tre1~n/ (n) : s tap trung, sc chu y
11. to wander /'w4nd6/ (v) : phieu lu, i lang thang
12. consciously /'k4n~6sl1/ (adv) : mot cach co y thc

67. GOOD MANNERS

LE PHEP
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.
Khong co le phep luon b ghet bo. Chung ta co the tha th ve s bat can cua ho von
khong biet le phep tot hn. Tuy nhien cung co nhieu ngi biet c x ep hn lai t hao
ve hanh vi tho bao. oi vi hang ngi nay chung ta khong the tha th. Mot so ngi
(nhng ga t phu !) cho rang tnh tho lo la dau hieu cua t do va nam tnh. Nhng ke
khac cho rang lch s la hnh thc cua long chan thanh ong thi phat bieu rang noi nh
vay la ban to y vui mng gap ngi ban that s khong thch hoac ban to y buon khi mot
ngi khach phai ri bo toan bo thi gian ban muon tong co anh ta hay phai hoi tham
sc khoe ngi ma ban that s khong can biet en anh ta con song hay a chet. o la
hanh ong ao c gia. Co the ieu g o trong s gia doi nay. Va mac dau co mot s
gia v ngay th cung vi nhng li noi doi nhe nhang co the o la hanh ong ao c

gia ung hn la vet thng nho nhat xuc pham en tnh cam con ngi. Tham ch neu ban
khong thch mot ngi, khong nhat thiet luc nao cung noi vi anh ta s that tan nhan o.
Le phep co the ch la be mat va oi luc co the khong chan that. Tuy nhien no cung rat
can thiet cho tnh lien tuc cua xa hoi giong nh dau tra vao e may chay ma khoi b co
xat. Va nhng ngi co long chan that t nhien, tnh lch s xuat phat t long chan that,
khong he gia mao. V tnh quan trong cua le phep c xem la tnh cam cua con ngi.
Va chac chan ay phai la ao c that. Co ngi goi le phep la "be mat cua ton giao"
bi v s can thiet cua ton giao that chnh la s ong cam hoan toan. Ban khong the thch
hay tan thanh tat ca ieu ban gap phai. Nhng ban phai biet t te vi tat ca moi ngi,
tham ch vi ke thu cua ban. Va ieu t ra ban co the lam la c x nha nhan vi ho. Tren
the gian nay, khong can phai co tao them nhng noi buon can thiet a co u noi buon ma
von la cai can thiet cho cai goi la khong co le phep. ong thi au co ton kem bao nhieu
khi ban to ra lch thiep von the hien long knh trong thang thang cua ban oi vi ngi
tren, nha nhan vi ngi cung la va quan tam en nhng ngi thap hn.
Ngi lch thiep that s la ngi ngh en tnh cam, ieu kien va hanh phuc cua ngi
khac theo ban nang trc khi ngh en ban than. Do o, anh ta se nha nhan vi tat ca
moi ngi. Va co nhng ngi lch duyet that s, nhng ngi lch duyet t nhien, tham
ch trong so nhng ngi ngheo va khong co hoc von ngh rang ho khong co c hoi hoc
hoi tat ca nguyen tac x the, ho eu co trai tim nhan hau.
T MI :
1. objectionable /6b'd2eck~n6bl/ (adj) : ang ghet, ang che trach
2. to pride oneself on /pra1d w^n'self/ (v) : lay lam kieu hanh
3. hypocrisy /hi'p4kr6si/ (n) : tnh ao dc gia
4. continuance /k6n'tinj$6ns/ (n) : s tiep tuc, lien tuc
5. friction /'frik~n/ (n) : s co sat
6. artificial /@:t1'fil/ (adj) : gia tao
7. to approve (of) /6'pru:v/ (v) : tan thanh, chap nhan
8. courteously /'k3:ti6sli/ (adv) : co le phep, le o
9. servility /'s3:viliti/ (n) : ve khum num, luon cui
10. superior /su:pi6ri6(r)/ (n) : ngi be tren
11. equal /'i:kw6l/ (n) : ngi ngang hang
12. consciously /'k4n~6sli/ (adv) : theo thien tnh. ban nang

68. THE FACE AS AN INDEX OF CHARACTER

KHUON MAT TIEU BIEU PHAM TNH
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 observerespecially 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.
Mot thng gia toi quen biet cho rang khi ong ta tm mot ngi lam viec, ong luon hng
en cuoc phong van ve nhan cach e chon mot ng c vien cho chc vu trong. Ong ta t
khi oc cac giay gii thieu ngi en xin viec ma ong von cho rang co gia tr rat t. Ong
cung khong quan tam en nhng li noi cua anh ta, ma nhn vao mat anh ta trong luc
ang noi. Ong se noi "toi chon ho qua gng mat phan anh cua ho". Va a nhieu lan ong
tuyen chon nhan vien khong qua s gii thieu nhng co c toan bo thong tin chnh xac
phan anh li gii thieu tuyet vi. Va ong hiem khi sai trong viec chon la cua ong.

Gng mat con ngi neu chung ta biet oc, qua la mot tam bang phan chieu pham cach.
Bang viec bieu hien dien dung chung ta co the noi anh ta thuoc loai ngi nao cung
giong nh chung ta noi loai so hen qua vo cua no v oi vi loai so hen an di vo cua
no. V the tam hon nap di be mat vat the. Chnh chung ta tao nen gng mat cua chung
ta, no se dan dan thanh hnh ong thi pham cach ben trong cua chung ta se bieu hien
mot cach vo thc qua hnh dang cua gng mat. Pham tnh n gian la toan bo cac thoi
quen c xac nh. Va khi thoi quen c hnh thanh, no dan da viet len cac dau hieu
pham tnh tren gng mat cung vi dau hieu cac tia nhn qua anh mat. Do o oc tac
pham tnh tren gng mat tre con kho hn gng mat cua ngi a trng thanh. Mat
dau noi chung ngi ta co the kham pha y ngha hay tnh chan that tham ch tren gng
mat cua tre. Tuy nhien ngi ln cang tng trai cang co c cac thoi quen hon hp, va
cang de oan c t gng mat ho thuoc loai ngi nao.
Mot so gng mat gan nh khong ai oc c. Ban khong the lam gng mat o, an,
uong qua o cua ke say ru, ve mat chua cay cua ngi khong hai long, ve t hao tren
gng mat cua ke t phu kieu cang, tia nhn s set trong anh mat cua ke len lut. Nhng
phai tap lam ngi quan sat can than mi oc c nhng net tren gng mat. V mot so
ngi khon ngoan co the tao nen gng mat gia, hau che ay gng mat that cua ho.
Ngi gian doi co the co gng mat that s. Mot ngi oc ac co the co nu ci t te gia
tao. Ke la ao co the ngay t cai nhn au tien trong han ta rat trung thc. Nh Ham let
a noi. Mot ngi ci luon mieng co the la ke hung ac". Tuy nhien luon co mot ieu nao
o to dau phan ngc lai vi loai ngi nay va ch co ngi quan sat am tng mi nhan
ro, ac biet trong cac net bieu hien cua anh mat va mieng. Tia nhn trong anh mat, hnh
dang cua khuon mieng co the e lo s ban tien, oc ac, lam let hay ch ky an dau di nu
ci than thien, cai nhn chan that. Mot so net khong trung thanh, phan boi va oc ac,
trung thc, trong sang, t te tat ca eu lu lai nhng dau hieu kho phai tren gng mat.
T MI :
1. to insist on /in'sist4n/ (v) : c oi, khang khang
ex : He insisted on going to Hongkong.
2. personally /p3:s6'n6l6ti/ (adv) : chnh ban than, than chinh, ch than
3. testimonial /testi'm6$ni6/ (n) : giay chng nhan (nang lc hoac trnh o)
4. recommendation /rek6men'dei~n/ (n) : s gii thieu
5. countenance /'k6$nt6n6ns/ (n) : ve mat
6. shellfish /~elfiz/ (n) : loai so hen
7. to secrete /'si:krit/ (v) : an di, nap di
8. confirmed habits /k6n'3:m 'h%b1t / (n) : thoi quen, tap quan
9. unformed /^n'f0:md/ (adj) : cha thanh hnh
10. frankness /fr%7kn6s/ (n) : s thanh that - frank (adj)
11. bloated /bl6$tid/ (adj) : an uong qua o
12. sour face /,sa$6 'fe1s/ (n) : ve mat chua cay
13. the discontented /disk6n'tentid/ (n) : ke bat man, bat bnh
14. sneak /sni:k/ (n) : ke len lut -(v) len lut
15. deceptively /di'septili/ (adv) : gia doi, la ao - to deceive (v)
16. to betray /bi'trei/ (v) : "lat tay" - betrayal (n)
17. craftiness /kr@:ftin6s/ (n) : manh li xao quyet

69. METHOD OF WORKING

PHNG PHAP LAM VIEC
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.
Phng phap lam viec co ngha rang th t cua viec sap xep cong viec khon ngoan.
Phng phap c tien hanh theo ke hoach a c kinh qua va chng to rang phng
phap o ung. ieu o co lien quan en lap ke hoach gi giac, lam viec co th t va
hoan tat cong viec trc khi chung ta bat tay lam viec khac. Khong co viec lam thanh
cong my man nao lai c hoan tat cau tha. Thieu phng phap bieu hien s lo lang, lam
qua gi, lang ph thi gian, thieu nang lc va thng that bai.

Mot thng gia phai co phng phap lam viec neu khong cong viec cua anh ta tr nen
lon xon. Mot nha kinh doanh thanh at khi c hoi en bang cach nao ong co the hoan
tat khoi lng cong viec o so, a tra li "Toi luon luon gi sach ban". Ong co y noi ong
khong bao gi cho phep th t, ho s va hoa n tran ngap tren ban cua ong, tuy nhien
ong phai lam sau. Ong luon hoan tat cong viec trong ngay trc khi ri khoi van phong,
v vay ban lam viec cua ong luon ngan nap. Ong khong bao gi hoan lai hom sau nhng
g lam c trong ngay hom nay.
Mot th ky tot se co nhng chong ho s ngan nap hang ngay. Anh ta luon co cho danh
cho moi viec, va cac viec eu ung v tr cua no hau anh co the lay c ma khong ph
thi gian. Anh ta t vach ke hoach cho cong viec trong ngay e moi gi eu co cong viec
a nh. Mac dau cong viec van phong anh ta chong chat, anh ta se hoan tat nghiem
tuc va day u. Trong khi mot th ky khong co phng phap lam viec se luon tran ngop
trong cong viec, va cong viec cua anh ta se d dang dau cho cong viec van phong anh
tng oi nhe.
oi vi sinh vien, phng phap hoc rat quan trong. Cac sinh vien li hoc hanh thoai
mai nam au ai hoc, khong co niem hy vong viec hoc tap va cuoi cung hoc don dap
khi cac ky thi en gan va ket qua thi trt. Mat khac, lai co nhng sinh vien non nong,
qua say me muon chay trc khi hoc i. ong thi thay v lam xong cong viec moi ngay
cho hoan hao cac sinh vien nay lal lao vao hoc trc nhng phan hoc cua bo mon ch
lam roi tung tr oc, gay them au au. Ngi khon ngoan se lay lam hai long vi viec
nam vng kien thc hang ngay, se chuan b ky bai thuyet trnh vao em trc o, va anh
ta se nam c noi dung bai giang trc lp vao ngay hom sau. Toi hom o anh ta se on
lai cong viec buoi sang lp trc khi chuyen sang bai hoc ngay mai. Mot sinh vien co
phng phap hoc tap va sap xep viec co th t se tng bc nam vng tng mon hoc. Va
khi ky thi en, anh ta ch viec on lai nhng g anh a hoc.
T MI :
1. routine /ru:'t1:n/ (n) : cong viec hang ngay, thng le
2. orderlines /'0:d6l1n6s/ (n) : s co th t, ngan nap
3. to involve /1n'v4lv/ (v) : bao ham, gom ca
4. to map out /m%p a$t/ (v) : xep at, lap ke hoach
5. to tackle /'t%kl/ (v) : bat tay lam, oi pho
6. haphazard /h%'ph%z6d/ (adj) : ngau nhien
7. to spell /spel/ (v) : bieu th, noi len
8. muddle /'m^dl/ (n) : canh luom thuom, hon loan
9. to put off /put 4f/ (v) : tr hoan, khat lan, xep qua
10. allotted /6'l4t1d/ (adj) : c ch nh, phai nh
11. to get through /9et 8ru:/ (v) : hoan tat, lam xong
12. light /la1t/ (adj) : nhe nhang
13. cramming /kr%m17/ (n) : s lam viec (hay hoc) don dap
14. as a result /%s 6 r1'z^lt/ : ket qua
15. advanced /6'dv@:nd2d/ (adj) : tien tien
16. to revese /r1'v3:s/ (v) : kiem lai, on lai - revesion (n)
17. to refresh /r1'fre~/ (v) : lam cho ti tnh lai, lam cho sang khoai lai

70. SAVINGS-BANKS
NGAN HANG TIET KIEM
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.
nc Anh, co ngan hang tiet kiem pho Leeds, von co dong th c khac tren tang a
tren cong i vao.
Tuoi tre biet tuoi gia se khao khat ieu g.
Se lam g vi nhng ong xu tiet kiem c.

Khi chung ta con tre, that kho tng chung ta se thch cai g va se muon g khi ve gia.
Nhng neu c, chung ta phai than trong trong khi lam viec kiem song nham xua tan
tuoi gia cua chung ta. Tiet kiem oi hoi tr tng tng ; tiet kiem co ngha la s tien tien.
Tiet kiem con co ngha la s t che. Khuynh hng t nhien cua chung ta la phai thoa
man nhu cau hien tai va say am thng thc nhng c muon. Ngi co thu nhap vo
han co kha nang thc hien ieu nay. Nhng nhng ngi the nao rat hiem. Nguon thu
nhap cua chung rat han che, tr khi chung ta co lng co nh, chung ta se chi het tien
nhanh chong roi sau o co lai. Phai co mot sc manh y ch hau t bo nhng ieu muon
toi te nham tiet kiem cho mot ngay ma.
Trong "cuoc hanh trnh cua ngi hanh khat" John Bunyan co hai a tre. Ke cau chuyen
ngu ngon ve Passion va Patience (s ham muon va tnh kien nhan) rang hai a tre nhan
hai phan keo bang nhau. Passion (long ham muon) th nhai het phan keo cua mnh ch
trong vai phut mot cach ngau nghien. Nhng Patience (tnh kien nhan) chia phan keo cua
anh ta e an trong nhieu ngay, moi ngay ch an mot phan nho. The la Passion (long ham
muon) hang ngay rat au kho nhn Patience thng thc mon keo trong khi anh ta a het
nhan keo. Do d kien trc cung vi biet t kiem che nen nhan nai chi tieu trong thi
gian dai. Trong khi cao cao ta, trong cau chuyen ngu ngon Esop, trong thay con kien lien
em e danh cho mua ong lanh gia trong luc cao cao cam thay oi.
Ngan hang tiet kiem c thiet lap hau khuyen khch chung ta danh dum cho luc om au
va tuoi gia, hau gi tien chung ta c an toan trc het. Rat lieu lnh khi ban gi mot
mon tien ln trong nha, trong ngan keo hay trong hoc nen nha. Tuy nhien mot ngan
hang tot se c bao am an toan va se khong mat tien. ieu th hai, ngan hang se
tng thng chung ta tiet kiem tien bang mon tien lai ma no vay mn cua chung ta.
Neu ban e 100 ong rup trong ngan keo, en cuoi nam no van la 100 ong rup. Nhng
neu ban gi tien vao nha bang vi mc lai 4%, trong mi nam ban se b cam do chi tieu.
Nhng neu ban gi tien tiet kiem ngan hang ban se phai suy ngh ky trc khi ban rut
tien ra.
V vay, ngan hang tiet kiem la ni gi tien giup moi ngi co thu nhap thap hau tiet kiem
nhng ong xu e danh dum chi tieu luc ve gia.
T MI :
1. verse /v3:s/ (n) : cau th, cau van van
2. to carve /k@:v/ (v) : ieu khac, cham cho
3. foresight /'f0:sa1t/ (n) : s thay trc
4. tendency /'tend6ns1/ (n) : s thch, khuynh hng
5. to indulge /in'd^ld2/ (v) : chm am, say me
6. badly /b%'dli/ (adv) : rat - to want (need) badly : rat can
7. Pilgrim's Progress : Thien Lo Lch Trnh (John Bunyan la tac gia thi pham nay)
8. parable /'p%r6bl/ (n) : truyen ngu ngon, ty du, v du
9. mortification /,m0:tifi'ke1~n/ (n) : s kho tam, au kho
10. grasshoper /'9r@:sh0p6r/ (n) : con cao cao
11. to provide for /pr6'va1d f6r/ (v) : chuan b, phong b; e phong
12. risky /'r1sk1/ (adj) : nguy hiem
13. to tempt /tempt/ (v) : cam do - temptation /tempte'1~n/ (n)
14. to think thrice /817k 8ea1s/ (v) : ngh ba lan

71. WONDERS IN CREATION

NHNG KY QUAN CUA TAO VAT
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.
Moi vat eu tuyet vi trong ban the cua no. Tham ch vat the gan gui cung tr nen b an.
S that oi vi chung ta eu giong nhau, khong giai thch c. Lay v du, khi nho mot

cay co dai trong vn va nem i xem nh vat vo dung. Neu chung ta coi o la loai cay
gay hai du cho no co hnh dang va mau sac ep, rang no a ln len t mot hat nho xu
that ky d. Chung ta se thac mac no se ln len bang cach nao. Rang tham ch khong phai
ieu to ln nhat a tao nen no, ma ch nhng cai quen thuoc, gan gui vi chung ta, nhng
van la ieu b an. Thi s Tennyson a dien ta ieu nay that hay :
"Nhng bong hoa tren bc tng rang nt.
Toi bng em len khoi cac khe nt.
Va gi trong tay toi ay ca re va hoa.
Mot oa hoa nho be ang yeu.
Neu toi biet c em la g - tat ca re va hoa.
Th cuoi cung toi se biet c Chua va con cua Ngai".
Tng t, chung ta rat quen thuoc vi anh sang, am thanh, sc manh hi nc va ien va
la. ong thi chung ta biet s dung chung ung cho muc ch cua chung ta. Nhng
chung ta khong biet giai thch sao cho can ke ro rang. Chung la nhng ky quan oi vi
con ngi.
Toan bo nhng s viec o eu gan gui trong cuoc song hang ngay chung ta. Tuy nhien
khoa hoc a he m nhng ky quan khac oi hoi co kien thc e hieu thau. Khoa hoc em
lai cho chung ta nhng kham pha ln lao vo han. Knh vien vong a phat hien ra kch
thc vu tru khi no cach rat xa chung ta. Khoa hoc cho rang nhng iem sang li ti tren
bau tri em la hang trieu mat tri cc ai xoay vong trong khong gian vo cung tan vi
khoang cach khong ng en. Co nhng v sao ln gap hang tram lan mat tri cua chung
ta, von ch la 1 v sao nho be. ong thi co nhng ngoi sao cach rat xa chung ta ma anh
sang cua no phat ra phai mat hang ngan nam mi en c. Dau cho van toc anh sang
mc o rat kho ngh en nhng khoang khong gian kinh hoang lam au oc chung ta quay
cuong.
Mat khac, cung vi knh hien vi khoa hoc gia a ven bc man cac vat the nho vo cung,
cho chung ta thay hang trieu cac sinh vat song co to chc cao, ma ta goi la vi trung gay
benh co kch thc rat nho mat thng kho nhn thay. Anh ta cung bao chung ta biet rang
moi mot giot nc, moi mot hat bui, moi lan khong kh chung ta th, moi mot giot mau
trong tnh mach chung ta eu lap ay hang trieu trieu nhng sinh vat li ti nay. Nhieu con
co ch tham ch rat can thiet cho cuoc song trong khi o co khong t loai rat nguy hiem,
mang en benh tat va gay chet ngi. Hn na nha khoa hoc cho chung ta biet c co
nhng vat ma ngay ca knh sieu hien vi cung kho phat hien ra chung. oi vi cac s vat
eu tao nen t cac nguyen t. Moi nguyen t la mot vu the nho be va quay xung quanh no
la cac phan t tch ien goi la ien t, nh cac hanh tinh quay quanh mat tri vay !
Thi th au chung ta thng thac mac ve nhng cau truyen than tien. Nhng cac cau
chuyen nay khong con thu v bang cac cau truyen than tien cua khoa hoc ngay nay, ong
thi cac cau truyen than tien cua khoa hoc la co that !
T MI :
1. infinitely /'infin6tl1/ (adv) : vo han, vo cung
2. marvellous /'m@:v6l6s/ (adj) : ky d, ky la
3. familiar /f6'mil16(r)/ (adj) : quen biet, khong la g
4. Tennyson = Alfred Tennyson (1809-1892) : thi s danh Anh
5. crannied /kr%nd/ (adj) : nt, co khe nt
6. ultimately /'^lt1m6tli/ (adv) : mot cach toi hau

7. to appreciate /6'pri:!ieit/ (v) : thng thc, hieu thau

8. universe /'ju:ni'v3:s/ (n) : vu tru - universal (adj)
9. gigantic /d2a1'9%nt1k/ (adj) : rat ln, c ai
10. illimitable /'1l1m1t6bl/ (adj) : vo han, vo cung tan
11. inconceivable /,17k6n'si:v6bl/ (adj) : khong tng tng c
12. germ /d26:m/ (n) : vi trung, vi khuan
13. beneficent /bi'nefisnt/ (adj) : co ch, lam li cho ta
14. deadly /'dedli/ (adj) : rat nguy hiem, lam chet ngi
15. atom /'%t6m/ (adj.) /'6t0m1k/ (adj, n) : nguyen t - tomic
16. electron /1'lektr0n/ (n) : ien t - electronic /1lek'tr0n1k/ (adj)
17. fairy-tale /'fe6ri te1l/ (n) : truyen than thoai

72. INTERNATIONAL EXHIBITIONS

TRIEN LAM QUOC TE
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 FrancoGerman 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.

Mac dau trc ay a co nhng cuoc trien lam nho to chc theo vung nhng cuoc trien
lam quoc te au tien c to chc Luan on nam 1851 Hoang than Albert, v hon phu
cua n hoang Victoria ng ra to chc cuoc trien lam nay va no c ch than n hoang
khai mac. Cuoc trien lam xay ra trong mot toa nha lam bang thuy tinh va sat (hien bay
gi van con), thng goi la Thuy Tinh Cung. Cuoc trien lam a em lai thanh cong rat
ln en o nhng ngi lac quan cho rang no anh dau thi ky au cua ky nguyen hoa
bnh quoc te. V ho khong tin rang cac quoc gia lien ket lai thiet lap nen mot d an v ai
nh vay lai co the gay chien lan na. Tuy nhien, niem hy vong ti ep nay a nhanh
chong tan lui. V ba nam sau cuoc trien lam, Anh, Phap, Tho Nh Ky a tien hanh cuoc
chien tranh chong lai Nga. Va mi nam sau, cuoc chien gia c va Ao keo dai bon
nam lien. Nhieu cuoc trien lam a dien ra Luan on, Pa-ri, Vien, Glas-gow, Chi-ca-go,
cung nhng ni khac ke t sau cuoc chien. Va a a en nh cao cuoc trien lam Hoang
e v ai Wembley vao nam 1924.
Mac dau cac cuoc trien lam nay ro rang khong the can tr chien tranh ngc lai, no gop
phan cai thien tnh cam than thien gia cac nc, chung t cac nc tren the gii tu
tap ve ay cung vi khach du lch en t nhng mien at khac nhau tren the gii. Va con
ngi thuoc cac nc khong the lam viec vi nhau va gap g than mat vi nhau khi ma
nhng luc nh vay ho khong cam thong nhau, va hieu ve phong tuc cung nh loi t duy
cua nhau.
Co le muc ch ma cung la cong dung cua cac cuoc trien lam o la s khuyen mai san
xuat, khch le nhng phat minh mi ong thi cai thien phng phap lam viec. Khong ch
rieng g cac nha che tao khap ni tren the gii, cac nha che tao nen nhng co may gan
ay nhat, cac nha che tao a ra phng thc cung vi cac phng phap san xuat ma con
co cac giai thng gianh cho hang co loai hang tot nhat nham khch le s sang tao ong
thi tao ra mot s tranh ua lanh manh ve tai nghe.
Cung vay, cac cuoc trien lam nay gop phan rat ln vao thng mai, cung cap cac mau
hang san xuat cho cac quoc gia va t o cac thng gia mi biet c ni mua va ni ban
co li nhat.
Trien lam cung em lai gia tr giao duc cao. Bi v ben canh cac cuoc trien lam hang
hoa cua cac quoc gia, no con co cac su tap thu v cua cac tac pham nghe thuat cac
nc, cac vat the la cung vi cac lang mac ng pho ma no la ien hnh cho cuoc song
va phong tuc cua cac dan toc khac nhau.
T MI :
1. to advance /6d'v@:ns/ (v) : tang tien, ay manh
2. manufacture /m%nju'f%kt~6(r)/ (n) : hoat ong san xuat
3. to stimulate /'st1mjule1t/ (v) : co vo, thuc ay, kch thch
4. in person : than chnh, chnh ban than
5. the Crystal Palace : Thuy Tinh Cung
6. optimistic /,0ptim1st1k/ (adj) /'0ptim1zm/ : lac quan - optimism, (n.) : tnh lac quan
7. to prophesy /'pr0f6s1/ (v) : tien tri, noi trc
8. to culminate /'k^lm1ne1t/ (v) : chung cc, ket qua, a ti iem cao nhat
9. exhibits /19'zbit/ (n) : vat trng bay
10. promotion /pr0'm6$~n/ (n) : viec e xng, co vo cho
11. manufacturer /m%nju'f%kt~6r6/ (n) : ngi che tao, san xuat
12. process /pr6'ses/ (n) : phng phap che tao

13. commodity /k6'm0d6t1/ (n) : thng pham, mon hang

14. rivalry /'raivlr1/ (n) : s canh tranh, ganh ua
15. workmanship /w3:km6n~1p/ (n) : tai nghe kheo leo, thu nghe
16. sample /'s@:mpl/ (n) : mau hang
17. produce (n) /'pr0djus/ (n) : san pham
18. to the best advantage : co li nhat
19. educational value /'ed2uke1~nal 'v%lju:/ (n) : gia tr giao duc
20. collection /k6'lek~n/ (n) : bo su tap, bo tap hp
21. curiosity /, kju6ri'6s6ti/ (n) : vat la - curious, /'kju6r16/ (adj) : la, hieu ky
22. show /~6$/ (n) : cuoc bieu dien, trnh bay (nghe thuat)

73. THERE ARE TWO SIDES TO EVERY QUESTION

MOI VAN E CO HAI MAT
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.
Mot du hiep k s ke mot cau chuyen co rang co mot lan ong ta bang qua mot tam chan
bang vang treo l lng tren canh cay trong luc ong ngoi tren lng nga nhn thang vao
no, va mot hiep s khac cung ang phi nga i ngc chieu ve pha ong, cung giat cng
dng nga ngam nhn tam khien, len tieng trc "ai a treo tam khien bang vang ay?"
- Giong th hai ap "Toi khong biet, nhng tam khien khong phai bang vang ma bang

bac". Giong noi ban au het len "Lao khoat - No bang vang". Giong noi th hai cung
thet len "Anh noi lao ; no bang bac". Sau o ho anh nhau, va khi ho khong con sc e
anh na, mnh ay thng tch, ho nhn lai tam khien. Ho mi thay rang ca hai eu ung
va cung sai. Bi v tam khien mot mat lam bang vang, mat kia lam bang bac.
V vay moi van e eu co hai mat. Ngi thien can nhn s vat mot chieu. Va oi vi
ngi ai lng, ho luon nhn s vat ca hai mat cua no.
Lay chnh tr lam v du. moi quoc gia co hai ang phai : T do vao Bao thu muon gi
nguyen tnh trang von co cua vat the, bi v ho e rang thay oi co the em lai ieu hai hn
la ieu co ch. Trong khi o ngi theo ang t do ng ve pha cai cach va tien bo. Ca
hai pha eu ung. V khong co mot to chc xa hoi nao la toan my. Chung ta phai sa oi
nhng ieu cu sai bo sung cac cai mi va tien en cai tot hn. Tuy nhien ieu nay lai xay
ra rat thng xuyen (nh cuoc cach mang Phap). Neu con ngi qua voi vang hau e
em lai s tien bo, ho se pha huy che o o gom nhng ieu tot lan eu xau. Nhng mot
chnh tr gia thien can khi ban en cac van e khac nhau se khong thay c ieu nay. Va
v the moi ngi ch nhn c mot mat cua van e. Va cuoi cung dan en viec anh nhau.
Hay nhn nhan van e xa hoi vi cac cach khac nhau di con mat cua nhieu ngi khac
nhau. Ban ve cai ngheo. Co ngi se cho ngheo la do s li bieng, hoang ph va an
uong say sa. e ngi ngheo lam viec tiet kiem va tnh tao roi se khong con ngheo na.
Ngi khac se cho rang tnh li bieng, phung ph va ru che chnh la ket qua cua nhng
hoan canh au kho ma con ngi a song va ln len trong moi trng o. a tre c sinh
ra trong mot khu pho lup xup toi tan, song trong mot can nha lup xup ong ngi, th bau
khong kh ay khoi bui d ban, oi khat va khong co mot trng hoc phu hp t nhien ln
len se tr thanh ke bieng li va say ru. Hay thay oi moi trng song cua anh ta va anh
ta se la mot ngi tnh tao, can cu va trung thc. V the co ang phai cho rang hay thay oi
con ngi anh ta va anh ta se thay oi moi trng cua mnh. ang con lai cho rang hay
thay oi moi trng song i va anh ta se t thay oi ban than con ngi anh ta. Va roi ho se
tranh cai va anh nhau. Tuy vay ca hai ang eu ung. Moi pha ch nhn thay mot mat cua
van e. Nha cai cach t tng khon ngoan se nhn thay ca hai mat cua mot van e va se
thc hien ca hai mat o hau em lai mot nen cai cach cho xa hoi.
T MI :
1. two sides of the shield : hai mat cua mot s viec
2. knight-errant /na1t 'er6nt/ (n) : du hiep s (thi Trung Co)
3. to rein /re1n/ (v) : giat cng ngng nga lai
4. narrow-minded /'n%r6$ 'ma1nd1d/ (adj) : co oc hep hoi, thien can
5. broad-minded /br0:d 'ma1nd1d/ (adj) : co oc rong rai, ai lng
6. Liberals /'l1b6r6l/ (n) : ang T Do
7. Conservatives /k6n's6:v6t1v/ (n) : ang Bao Thu
8. institution /,1nsti'tju:~n/ (n) : che o
9. due to : do, nguyen bi...
10. sober /'s6$b6(r)/ (adj) : tnh tao (khong ru che), chat phac
11. town-slum /ta$n sl^m/ (n) : khu nha lup xup ( tnh thanh)
12. hovel /'h0v6l/ (n) : can nha nho, tup leu tranh
13. reformer /ri:f0:m6/ (n) : ngi muon cai tao, canh tan
14. social reform /'s6$~l, ri:'f0:m/ (n) : viec cai cach xa hoi

74. THE STARS

CAC V TINH TU
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 t thi co xa con ngi a biet cac v tinh tu. Cac nha tham hiem cac thanh pho
co Mesopotamia a ao xi tm thay cac thoi at set c ghi khac tren o cung vi
cac hnh anh khac cham tren tng cua cac ngoi mo Ai Cap co cho thay rang ngi Babi-lon va ngi Ai Cap a xem va nghien cu ky cac v sao cung vi viec thay oi v tr
cua chung. Chung ta rat hiem khi biet c ho ngh g ve cac v sao. Nhng khi ho xem
mat tri, mat trang nh than than v ai hay ni thanh ng. V vay cac v tinh tu c gan
lien vi tam linh va than than von co anh hng en so phan con ngi. Niem tin nay a
a en nganh chiem tinh hoc von kham pha ra rang v sao ac biet thnh nhat cua con
ngi mi sinh ra, no quyet nh ban tnh va so phan con ngi. Ngi Hy Lap va ngi
La Ma at ten cho cac v than cua ho cung nh cac v n than, cung vi nhng ngi anh
hung bang ten cac v tinh tu va cac hanh tinh. Va ho cho rang co hanh tinh tot ep va co
nhng hanh tinh toi tam. Lay v du, neu mot ngi thuoc Sao Choi, so phan anh ta rat m
mt, thng gap rui ro (Do o trong tieng Anh co t "saturnine" ; "toi tam"). Neu anh ta
sinh nham sao Thuy, anh ta thuoc loai ngi song ong va de thay oi. (do o co t
"mercurial", hoat bat). Neu sanh nham sao Hoa, hanh tinh o rc cua v Chua cua chien
tranh, ngi o han hieu chien hoac thch gay go....
Con ngi hien ai khong con tin vao chiem tinh hoc. Chung ta nghien cu cac v sao
bang cac phng phap khoa hoc, vi muc ch co khoa hoc nham tm ra chan ly. Viec
nghien cu cac v tinh tu co khoa hoc goi la chiem tinh hoc. Cac nha chiem tinh hoc hien
ai bang cac phng tien dung cu khoa hoc tuyet vi nh knh thien van, may phan
quang,... cung vi s giup cua toan hoc, se kham pha ra chan tng cac v sao cung
vi kch c, trong lng cua no ong thi vi nhng chuyen ong that va khoang cach
cua chung trong khong gian.
Mai en thi ai Copernicus, nha thien van hoc lng danh ngi @ the ky 15, ngi ta
mi tin rang qua at la trung tam cua vu tru, va rang mat tri, mat trang va cac v tinh
tu quay xung quanh trai at. Ngay nay chung ta biet rang trai at ch la mot hanh tinh
nho cung vi cac hanh tinh khac quay xung quanh mat tri. Mat trang la mot ve tinh rat
nho. Mat tri la mot v sao nho. Va cac v sao la nhng mat tri v ai, no ln hn mat
tri chung ta nhieu, nhng vi mot khoang cach ln, trong nh nhng iem sang lap
lanh. Anh sang i vi toc o 186 000 dam/giay. Va co v tinh tu phai mat hang tram nam
va tham ch hang ngay nam anh sang mi en c trai at. Lay v du sao Sirius cach xa
chung ta 200 nam anh sang. Ngha la noi ve van toc anh sang, no i vi toc o khong
tng tng c, 200 nam mi en mat chung ta. Cung giong nh cua chung ta, nhng
thien the mat tri nay co le la nhng khoi kh nong khong lo. Va moi mot thien the co the
la trung tam vu tru cua cac thien the khac quay xung quanh no.
Y thc rang nhng mat tri khong lo chuyen ong co trat t trong khong gian vi khoang
cach that ang s a lap ay t tng chung ta xen lan vi long knh trong lan s hai.
T MI :
1. astrology /6'str0l6d21/ (n) : chiem tinh hoc - astrollogist
2. astronomy /6'str0n6m1/ (n) : thien van hoc - astronomer
3. ancient times /'e1n~6nt ta1ms/ (n) : thi co, thi xa
4. to inscribe /1n'skra1b/ (v) : khac, cham tro, ghi
5. Mesopotamia /,mes6p6'te1mj6/ (n) : ten x Trung ong
6. Babylonian /ba'b1lon6n/ : dan Ba bi lon (adj)
7. Egyptian /'1d71p~n/ (n) /1j1'pt/ dan Ai Cap - Egypt, /1j1'pt/ (n.) nc Ai Cap

8. scarcely /'ske6sl1/ (adv) : hau nh khong, kho ma

9. residence /'rez1d6ns/ (n) : ni c tru - residential /'rez1d6ntal/ (adj)
10. deity /'di:1t1/ (n) : nha than luan
11. destiny /'dest1n1/ (n) : nh menh, van menh
12. to give rise to : lam phat sinh
13. ascendant /6'send6nt/ (n) : luc len, luc thnh nhat
14. constellation /k0nt6'lei~n/ (n) : tinh toa, chom sao
15. planet /'pl%n1t/ (n) : hanh tinh
16. Saturn /'s%t6n/ (n) : Tho Tinh
17. saturnine /'s%t6na1n/ (adj) : toi tam (ngi, ve mat, kh chat)
18. Mercury /'m3:kjur1/ (n) : Thuy Tinh
19. vivacious /v1've1~6s/ (adj) : song ong, hoat bat, lanh le
20. mercurial /m3':kjur1al/ (adj) : hay thay oi tnh tnh
21. Mars /m@:z/ (n) : Hoa Tinh
22. martial /'m@:l/ (adj) : ve vo, hieu chien dung vo
23. moderns /'m0dn/ (n) : ngi thuoc the he mi, ngi hien ai
24. spectroscope /'spektr6sk6$p/ (n) : may phan quang
25. Copernicus Nikolas Copernicus (1473-1654) : nha thien van hoc lng danh cua Ba-Lan
26. satellite /'s%t6la1t/ (n) : ve tinh
27. twinkling /'tw17kl17/ (adj) : lap lanh, nhap nhay
28. mass /m%s/ (n) : khoi

75. ECONOMY AND PARSIMONY

TNH TIET KIEM VA TNH BUN XN
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.
T "Economy" theo ngha cua t co ngha la viec quan gia nhng trong li noi, no co
ngha la s khon ngoan co quan tam en viec chi tieu chi tien. Nguon thu nhap co han, do
o con ngi phai tiet kiem neu khong anh ta se gap kho khan ve tai chanh, phai ap dung
viec thu xep chi tieu co tnh toan. Trc het, chung ta phai bao am nhu cau cuoc song v
khong co chung ta khong the song. Lay v du, chung ta phai mua ay u thc an bo

dng cho chung ta va gia nh, tra tien thue nha, va nhng luc thi tiet lanh leo phai
mua nhien lieu hau si am ngoi nha, quan ao, va cung cap ieu kien giao duc cho con
cai. Ke en chung ta mi danh cho viec chi tieu goi la "nhu cau theo qui c" ma cac nha
kinh te hoc thng goi. Ngha la nhng th khong can thiet cho cuoc song va cho sc
khoe, la nhng cai can thiet ve hnh thc v tr trong xa hoi, ve thi trang ao quan. Mot
ngi th than co the mat kho i dao luc nong bc. Nhng mot ngi co hoc thc phai an
mac ang hoang va song trong mot ngoi nha sang trong neu khong anh ta mat cho ng
trong xa hoi. Va ieu quan trong tiep theo la chung ta phai danh dum mot mon tien nho
hang thang e dung luc om au, tuoi gia va cung cap cho gia nh khi co ngi benh tat.
Khi nhng nhu cau nay c thoa mam, chung ta co the ngh en viec mua sam o sang
trong. Noi en sang trong, khong co ngha la nhng thu vui co hai vo duyen, ma la nhng
vat dung chung ta mong muon co c nhng that s khong can thiet. Chang han chung
ta co the song ma khong co sach, tranh, nhac, nhng khu vn ay hoa, nhng chiec ghe
banh thoai mai, cac vat trang tr trong nha va van van. Tuy vay tat ca nhng th nay eu
la lanh manh va bo ch va ngi ta co quyen thng thc chung neu ho co kha nang. Neu
chung ta xem lai viec chi tieu ao lon viec mua sam lang ph len hang au va viec chi
tieu can thiet sau cung, chung ta se gap phai kho khan nghiem trong.
Co ngi lam lan tiet kiem vi keo kiet. Nhng keo kiet la mot toi loi, loi vo duyen. Trong
van e tien bac, o la tnh keo kiet va chi li. Bun xn la tiet kiem qua thai. Danh dum tien
bac cho tng lai la ieu tot va can thiet neu lam. Nhng that buon ci phai nhn an,
khong co nhu cau song ma ch bo bo gi tien. Va that la vo ly khi chat bop viec chi tieu
trong khi chi tieu rat can thiet. Tuc ng co cau "ng pha hong chiec thuyen v li ch ca
nhan nho hep". V du mot ngi chu nha ngh en viec sa sang hang nam ngoi nha
trong mot tnh trang toi te phai mat mot mon tien ln e cu nguy ngoi nha ang trong
tnh trang h hong hoan toan. Anh ta ung la ngi khon tng xu, dai tng ong. Hay
lam ngay e khoi rach viec ra !
Tng t, mua nhng th hang xuong cap re tien la tiet kiem gia v. Mua nhng mon
hang tot va ben hn tuy at hn th mi that s re hn.
That ra tiet kiem la bien phap trung dung gia hai thai cc. au hai thai cc eu khong
khon ngoan - lang ph va bun xn. !
T MI :
1. house-management /ha$s 'm%n1d2m6nt/ (n) : viec quan gia
2. to signify /'s1n1fa1/ (v) : co ngha, ngha la
3. expenditure /1k'spend1t~6(r)/ (n) : viec chi tieu
4. financial difficulties /fa1'n%n~l 'd1f1k6ltiz/ (n) : kho khan, tai chnh
5. to observe /6b'z3:v/ (v) : theo, ap dung
6. necessary /'nes6s6r1/ (n) : nhu cau, vat can thiet
7. wholesome /'h6$ls6m/ (adj) : co u chat dinh dng
8. decent /'di:snt/ (adj) : u t cach, ang hoang
9. savings /'se1v17z/ (n) : tien tiet kiem
10. to excess /'1kses/ (v) : ti cho thai qua, ti cc iem
11. to tint /t1nt/ (v) : han che, chat bop
12. penny wise and pound foolish : khon tng xu, dai tng ong
13. the happy mean between two extremes : bien phap trung dung gia hai thai cc

76. IS HISTORY THE BIOGRAPHY OF GREAT MEN ?

PHAI CHANG LCH S LA TRUYEN KY CUA V NHAN ?
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.
ay la cau noi cua Thomas Carlyle, ngi viet cuon "anh hung va s nghiep anh hung"
e minh hoa cho thuyet cua ong. Va Emersor, nha luan van ngi My noi rang "Lch s
la t no i vao tieu s cua nhng ngi con khoe manh va sot sang". Nh Carlyle noi, khi
chung ta cho rang "lch s the gii la lch s ve nhng con ngi lam c cho the gii
nay, la tan cung s cua Chua tao ra ni o". Co ngha rang moi thi ai eu co

nhng con ngi noi bat o la nhng ngi co tnh cach manh me, co nhan cach hn han
moi ngi va co tai nang ch thc a tng la "cac mo hnh, khuon mau trong am ngi
sang tao, la lc lng gom nhng ngi a mu tuc tr dam ngh dam lam". V du, cuoc
i cua Pericles la mot bang tom tac c Athers the hien trong nghe thuat, van chng
va tai nghe chnh tr. Tieu s cua Julius Caesar la lch s thch vng cua e quoc La
Ma. Martin Luther la mot nha sang tao ong thi la cha e cua phong trao cai cach.
William Pitt co mot cuoc i phan anh lch s cua s sang tao cua vng quoc Anh. Va
tac pham Rousseau phan anh cuoc cach mang Phap. o la nhng con ngi v ai,
nhng chnh khach, nhng chien s, thi s, hay nha van, cac nha tien tri, nhng ngi
thong tr, hay cac cha co, cac nha t thien va cac thng gia co tam c. Ho la nhng
ngi con m au cac phong trao ln trong lch s, a loai ngi i tren chang ng
ho a i co the tot hoac xau.
Ro rang co mot s that trong quan iem nay. Nhng khong phai la s that hoan toan. Khi
no rang con ngi v ai la san pham cua thi ai, khi noi rang con ngi la ngi sang
tao. ieu o la s that. Lay v du, Matin Luther, thay tu ngi c, nguyen la nhan vat
chnh cua phong trao cai cach the ky 16. Trc Luther, a co rat nhieu ngi theo ton
giao chnh len an s oi bai cua giao hoi C oc. Tnh cam bat an, nghi ng, phe phan
va khinh ghet ngay nay cang troi day trong quan chung. Tuy nhien ieu o khong c
xac nh ro cung khong phai la khau thuat. Tat ca ieu o c tm thay trong li noi
cua cac v tu hanh gan da. Martin Luther, ngi t at mnh ng au phong trao noi day
va lanh ao phong trao en thang li. Ong a dam ca gan noi len tnh cam ma nhieu
ngi m ho cam nhan. Thuoc sung a co san. Va ong la que diem cham ngoi tao nen no
vang ln. Nhng o con la moi ng vc neu ngi o cho du la mot ngi v ai nh
Luther, han a lam c ieu anh ta muon lam, va o cung khong phai c trang b
sang cho anh ta bi nhng ngi kem quan trong va tnh cam tong hp cua cac thi ai.
Cac phong trao co tam c trong lch s khong phai hoan toan do s sang tao cua nhng
con ngi v ai trong lch s. Hang trieu trieu ngi a b quen lang a gop phan tao
nen ieu o. Mac dau ngi v ai lanh ao ho, a ho en vi thanh cong. V the lch s
khong ch la tieu s cua nhng ngi v ai ma con la tieu s cua hang trieu trieu con
ngi kem coi hn.
T MI :
1. Thomas Carlyle : luan van va lch s gia Anh (1795-1881)
2. Emerson, Ralph Waldo (1803-1881) : luan van gia, thi s, va triet hoc gia Hoa Ky
3. head and shoulders = by the head and ears : mot cach troi hn han
4. dominant /d4min6nt/ (adj) : co u the hn, troi
5. personality /,p3:s6'n%l6t1/ : nhan cach
6. to contrive /k6n'traiv/ (v) : mu o, ngh ke
7. Pericles : chnh tr gia Nha ien, Hy lap (495-429 T.C.N)
8. Julius Caeser Caius Julius Caesar : danh tng va chnh tr gia La Ma (100-44 trc C.N)
9. Martin Luther : nha lanh tu cai cach ton giao c (1483-1546)
10. abstract : nha ly luan, chu xng
11. Williand Pitt (1808-1778) : chnh tr gia Anh
12. Roussea Jean Jacques, (1712-1778) : triet gia va van s Phap
13. philanthropist /,f1'l%n8r6p1/ : nha t thien, ngi theo chu ngha bac ai
14. to deplore /di'pl0:/ (v): che trach, len an

15. corruption /k6'^p~n/ (n): s thoi nat, oi bai

16. the Christian Church /'krist~6n t~3:~/ (n): Giao Hoi C oc
17. unrest /^nrest/ (n): s bat an, bat on nh
18. the masses /56 m@:s1z/ (n): quan chung, dan chung
19. vocal /'v6$k/ (adj): khau thuat, mieng, c noi len
20. to ignite /19'na1t/ (v): cham moi la, lam phat hoa
21. explosion /1k'sp;6$7n/ : s bung no - to explode (v)
22. lesser men /les6r men/ : nhng ngi kem quan trong hn

77. FREE LIBRARIES

TH VIEN MIEN PH
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 goi sach co gia tr la "kho tang cua Vua" - kho bau ay khong ch la vang, bac
va a qu ma con la kien thc va tr khon ngoan. Hoc tch luy nhng t tng ln, nhng
vien canh ep, li khuyen khon ngoan, vi mot kho kien thc c tch luy. Vua chua gi

gn kho bau bang cach khoa ky, cai then va bao vec gi gn. Nhng vi kho tang tri thc
luon m rong cho nhng ngi co cha khoa trong tay. Cha khoa ay chnh la kha
nang oc va long khao khat hoc hoi.
Tuy nhien co nhieu ngi co cha khoa nhng b nhot ngoai kho bau vo gia. Sach, tham
ch trong thi ai van chng re mat cung ang ong tien. ong thi co khong t ngi
ngheo khong co kha nang mua sach cho du sach re. Ho biet oc va hoc khao khat tri thc
nhng ho khong thoa man cn khat khao bi ho khong co kha nang mua mot cuon sach.
Th vien mien ph c thanh lap danh cho nhng ngi khong co kha nang mua sach
oc. Anh va My, cac nha t thien a cung cap cho ngi ngheo cac th vien muien ph
nh MR. Carnegie, nha trieu phu My. Anh o moi pho eu co th vien mien ph c qu
thanh pho tai, tr, trang b, do mot uy ban ac biet quan ly. Goi la th vien mien ph bi
cac thanh vien khong phai ong tien. Bat ky ngi ng an nao tuy ngheo eu co the
tham gia, mn sach ma khong phai tra tien.
Ro rang th vien mien ph la mot may man ln va khi sach c thu thap chon la se co
gia tr giao duc rat ln. ong thi no se ong vien cac tang lp lao ong co thoi quen
oc sach. Tat nhien hau het la tieu thuyet va oc gia la ngi oc tieu thuyet, nhng
nhng cuon tieu thuyet khong oc hai nhieu. oc sach vien tng khong ch la nguon
giai tr tieu khien ma con m rong au oc va biet nhieu hn ve cuoc song va ban tnh con
ngi. Luon co mot bo su tap sach hay, nghiem tuc nh lch s, tieu s, du lch, th ca,
va van hoc c nhieu oc gia ung ho nhiet tnh.
Kho ma thay mot s phan oi oi vi th vien mien ph, cac hoc vien cong ch. Tuy nhien
co oi oi bat tien. ieu bat li o la sach co nhieu trang c oc nhieu va b sn. ieu
nay nh mot can benh lay lan. Mot cuon tieu thuyet hay thng c truyen oc nhieu
ngi tr nen d cu. Va co the mang mam benh t ngi oc sach co benh sang ngi
oc tiep theo. Mot ieu bat li na la nhng th vien nh vay se lam giam so ngi mua
sach, nhng ngi co u kha nang t sam lay. Neu mot cuon sang ang e oc i oc lai,
no xng ang c mua va c gi gn. Va ngi yeu sach khong bao gi thch oc mot
cuon sach mn khi anh ta co kha nang t mua c. Tuy nhien co nhng ngi khong
ngh en vien chi tien 50 Rup cho 1 buoi an toi se cho rang hci tien o vao viec mua sach
se rat lang ph ma o se la mot nguon vo tan cua giai tr va hoc hoi.
T MI :
1. to bolt /b6$lt/ (v): khoa lai, cai then -(n) cai then
2. to bar /b@:/ (v): chan ngang, cai then
3. the ability to read /6'b1l6t1 tu ri:d/ : kha nang biet oc
4. philanthropic /f1l%8r6p1k/ (adj): t thien, bac ai
5. Carnegie, Andrew Carnegie (1837-1919) : Vua Thep Hoa Ky
6. committee /'k6m1t1/ (n): uy ban, tieu ban
7. subscriprion /s6b'skr1p~n/ (n): tien ong gop
8. serious books /'s16r16s b$:kz/ (n): sach ng an
9. soiled /s01ld/ (adj): ban, d day
10. infected /1nfckt1d/ (adj): co benh truyen nhiem

78. EXPERIENCE IS THE BEST TEACHER

KINH NGIEM LA ONG THAY TOT NHAT
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 selfindulgence 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.
Khong phai moi cai kinh nghiem co the em truyen day c. Ban khong the nao hoc cac
mon lch s, a ly, sinh hoc va hoa hoc t kinh nghiem. Mac dau ngay ca mot so mon
nay, nhng nguyen tac ng dung thc tien trong sach la ieu can phai hoc e nam vng
ly thuyet. V du nh ban khong the hoc hoa hoc trong v ma khong thc hanh th
nghiem trong phong th nghiem. Tuy nhien khong phai kinh nghiem noi ro phai day
nhng mon nh the. Muc ch ln cua no la nghe thuat song va khong ai co the day hay
bang s kinh qua.

Ngi ta co the cho rang qua nhieu the ky chung ta co the biet song qua kinh nghiem cua
cha ong chung ta a c ghi lai trong sach v hay c truyen day bang nhng li
khuyen cua ngi i trc. Nhng dau sao chung ta a khong lam c ieu o. Hau het
chung ta phai t hoc hoi t kinh nghiem ca nhan, t nhng chan ly, cach c x ma cha
ong e lai. Ban co the canh cao mot a tre ua vi la ngay ca chuc lan. Nhng no se
khong tin ban cho en luc ngay t no lam bong tay. Roi sau o "a tre b bong s la".
Ban co the bao tre rang an tao xanh se au bung ; Nhng no van khong tin cho en khi
au bung d doi. Tng t chung thng ra lenh tre phai t hoc bang nhng kinh nghiem
cay ang nh chan ly that muon i "Trung thc la chnh sach toi u" va "ch thay lap
lanh ma ng la vang", hay "hon a lan khong bao gi b phu reu, neu anh ta s tay vao
hac n se ban tay". "Khong co vinh quang nao ma khong co ang cay". ong thi "con
ng cua ke pham phap rat gian nan". Qua au kho, ta mi hoc c long kien nhan,
bang viec oi au vi hiem nguy chung ta mi biet long dung cam. Co au kho mi co
cam thong. Co loi lam mi co c s hoan my.
Kinh nghiem la mot ba giao nghiem khac. Ba ta a ra nhng bai hoc kho, trng phat s
vo y, ngoc nghech va ong le ph phat rat cao. Nhng cho du kinh nghiem day ta ieu g,
ieu day chu ao va toan my chung ta se khong bao gi quen nhng bai hoc nay. Tnh
trang toi te nhat o la oi khi chung ta hoc bai rat muon. Ngi pha v moi qui luat cua
sc khoe luc con tre bang s say me va viec lam cuoi cung roi se biet c rat nhieu khi
sc khoe cua anh b h hong v cuoc song. Mot loi song ung : ng e qua muon mang
mi nhan chan ra gia tr cua no.
Tuy nhien cac bai hoc e i chang lay lam thu v g. Du chung co thu v hay khong eu
phu thuoc vao ban than chung ta. Chung ta ch rut ra c bai hoc t kinh nghiem rang
that tha em lai mu li lau dai ma tnh gia doi khong co ; rang ieu o se bao ve c
sc khoe trong khi that thng se pha huy cac qui luat c the va tam hon ; rang t te vi
ngi khac se em lai cho chung ta niem vui trong khi ch ky se gat hai kho au.
T MI :
1. the art of living : nghe thuat song
2. experiment /1k'sper1m6nt/ (n) : cuoc th nghiem, thc nghiem
3. laboratory /'l%br6t0:ri/ (n) : phong th nghiem
4. to profess /pr6'fes/ (v) : t nhan, noi ro
5. to record /r1'k0:d/ (v) : ghi chep
6. to scorch /sk0:t~/ (v) : lam bong, lam chay
7. gripes /9ra1pz/ (n) : chng au ruot
8. stomach-ache /'st^m6ke1k/ (n) : chng au bung
9. bitter experience /'b1t6(r) 1k'sp1'6r16ns/ (n) : kinh nghiem au kho
10. to defile /d1'fa1l/ (v) : lam ban - to be defiled : b ban, nhem
11. transgressor /t%nz'9res6r/ (n) : ke pham phap, pham nhan
12. stern /st3:n/ (adj) : nghiem ngh, nghiem khac
13. temperance /'temp6r6ns/ (n): s ieu o, tiet o

79. SELF-DENIAL
TNH T CHE
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 ". Selfdenial 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.
Ban co bao gi lu y rang ai t nhan xng ngoi th nhat luon luon viet hoa khong ?
Chung ta viet you, he, she, they vi mau t au bnh thng. Nhng I luon c viet hoa,
va ieu nay la t nhien. Dng nh tat ca chung ta ngh ve ban than nhieu hn ngh en

ngi khac. Quyen li va hanh phuc cua ngi khac so vi cai toi la th yeu. Hau nh tat
ca chung ta eu cam thay nh vay.
Tnh ch ky la ban tnh t nhien cua con ngi. Rat bnh thng khi moi chung ta eu co
nhu cau rieng, eu quan tam en li ch rieng au tien va eu cho la nhan vat quan trong
nhat. Do o mot a tre co tnh ch ky la bnh thng. Cau noi thng xuyen cua tre con
la "Toi muon cai nay". Toi se lam viec nay, toi se khong lam ieu ma toi khong thch.
Tnh khong ch ky hay s quan tam en nhu cau va tnh cam cua ngi khac phai c
day bao. o la van e ren luyen. T che co ngha la t choi cai toi, y ch va niem ao c
rieng cua ban than. T bao rang "Khong". Khi noi vi ngi khac, rat de noi t "khong",
nhng vi ban than chung ta noi c t "khong" phai co co gang va ren luyen. That kho
viet ai t nhan xng ngoi th nhat bang ch i nho.
Tuy nhien, tnh t che hoc v ch ky la ieu rat xau. o that s la goc re moi ieu ac. Moi
toi loi eu mang tnh ch ky. Mam mong cua toi ac la ch ky va mam sang cua long tot va
tnh yeu, oi lap vi long ch ky. o la l do tai sao nha sang lap nen ao C oc day
rang bai hoc ao c c tom gon trong hai nguyen tac sau - "Ban hay yeu Chua vi tat
ca tam long cua ban" va "hay yeu hang xom cua ban !". T che con co ngha la t choi
cai ta v li ch cua ngi khac. Hay t bo s thch, niem vui, hay loi song cua chung ta
khi nhng ieu nay gay nen ieu phien toai hay co hai cho ngi khac. Khi chung ta song
trong mot cong ong, chung ta phai biet cho va nhan. Moi ngi khong the ch lam ieu
anh ta thch bi v ieu o khong lam cho xa hoi tien c. Hay song v nhau ! Chung ta
phai t bo nhng quyen li ca nhan v li ch cua cong ong. Va chung ta cang biet quan
tam en li ch cua ngi khac, va hy sinh nhng mong muon rieng hau lam vui long moi
ngi, chung ta cang tr thanh con ngi tot hn va hanh phuc hn. oi vi tnh ch ky
cuoi cung no em lal ieu khong vui. Tuy nhien khong ch ky la niem vui ln.
ong thi, t che co the dan en qua o. T che ch v quyen li no la ieu ngu ngoc.
Khong co ao c nao phai t bo thu vui trong lanh cua chung ta cung nh ieu kien
thuan li cua chung ta neu niem khoai lac cua chung ta khong anh hng en ai. Ch co
nhng ke cuong tn ve ton giao lam lan ieu nay. Ho cho rang nhn oi cung nh la hanh
ha the xac va ruong bo tat ca hanh phuc rieng t la co ao c. o qua la long t che
buon ci, ieu o cang gay hai hn la co li. Ben canh o chung ta phai co bon phan
vi chung ta cung nh vi ngi khac. Bo phan cua chung ta la phai phat huy lam cuoc
song cua chung ta tot nhat va phat trien nang lc cua chung ta cung nh giup hay ke
khac. Jesu Christ khong noi rang, hay yeu hang xom cua ban hn ban than ban ma nh
chnh ban than mnh.
T MI :
1. initial letter /1n'1~l 'l6t6(r)/ (n) : mau t th nhat
2. secondary /'sek6ndri:/ (adj) : phu thuoc, th yeu
3. human nature /'hju:m6n 'ne1t~6r/ (n) : nhan tnh, tnh tnh loai ngi
4. the root of all evil : goc re moi ieu ac.
5. for the sake of : v..., ch v...
Ex. He killed himself for the sake of his fatherland.
6. commonweal /'k4m6nwel8/ (n) : s ch li cong cong, quoc gia
7. fanatic /f6'n%t1k/ (n) : ke qua khch, cuong nhiet
8. to forego /f0:'96$/ (v) : bo, ruong bo, khong chu nhan

80. ADVERTISEMENT
QUANG CAO
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.
Co ngi pha tro mot hom len giong trao phung cau noi noi tieng "Ln lao chnh la cong
dung cua quang cao". Do o "cai to ln la li ch cua s rui ro". Va chac chan mot ieu
rang ho va la nha san xuat va la ngi tieu thu. Tat nhien co rat nhieu s that trong
cau noi rang chat lng tot cung vi tai nghe that la li quang cao tot nhat. Va Thomas
Carlyle a ua vi mot ngi ban mu Luan on. Ong ta von tao ra nhng chiec mu
khong lo co chieu cao 7 phut c gi i khap pho Luan on nh la mot s quang cao.
Ham y rang ong se ban chay hn rat nhieu. Tuy nhien vao thi ky thng mai tran ngap
lan rong, quang cao la ieu rat can thiet e cho hang hoa du la hang cao cap noi tieng
ton tai vng ben. ong thi tham ch mon hang a noi tieng cung phai quang cao, nh
Colman - nha san xuat mu tat lng danh a nhan ra c ieu o a qua muon mang.

Khi ong cham dt viec quang cao hau tiet kiem tien, viec kinh doanh cua ong lien sut
giam ngay. Trong thi ai canh tranh gay gat nay, ngi ta phai la het that ln nham thu
hut s chu y cua moi ngi. Ngi tieu thu khong ro het s ton tai cua cac mat hang neu
chung khong c quang cao. V vay ngay ca luc kinh doanh thnh nhat cung phai danh
ra hang ngan bang trong mot nam e quang cao neu khong ho se khong ban c cua
mnh.
Cac muc quang cao that s em lai cho t bao them phong phu. Nhng t bao ln co gia
tr thng kiem c tien thuan li ln nhat t cac muc quang cao. ong thi nhieu t
bao nho se khong ng vng neu khong co nguon thu nhap t muc ang quang cao.
Nhng quang cao co s lam dung cua no. Nhieu bai quang cao co y la quan chung bang
cach thoi phong cac mat hang vo gia tr hay cng ieu qua c chat lng cac mat hang
yeu kem. Lien he en s viec nay co niem an ui o la quang cao bay se khong ban c
lau dai. Ngi a mua hang mot lan, se khong mua lan th hai. Nh Abmaham Lincoln
noi "Ban co the la doi c moi ngi trong mot thi gian, va ban co the la doi mot so
ngi suot i. Nhng ban se khong the la c moi ngi mai mai".
Quang cao cung vay, la mot vat phan my quan. S ua nhau quang cao ram ro lam giam
ve cao quy cua nhieu thang canh ep ong thi lam cho pho phng mat i ve my quan
von co cua no.
T MI :
1. wag /w%9/ (n) : ngi pha tro, ngi hoat ke
2. to parody /'p%r6d1/ (v) : noi giong trao phung ve thi van
3. hatter /'h%t6(r)/ (n) : ngi ban mu (non)
4. mustard /'m^st6d/ (n) : mui tat
5. to know (or to find) to one's cost : khi b thiet mi biet
6. to go down /96$'da$n/ (v) : sut kem, giam i
7. cut-throat /'k^t8r6$t/ (adj) : gay gat
8. competition /,k4mp6't1~n/ (n) : s canh tranh - to compete (v)
9. but for : neu khong co
ex. But for your assistance, I should have failed in my enterprise :
(Neu khong c ong giup , toi a that bai trong viec lam cua toi).
10. to puff /p^f/ (v) : khen qua lo, tang boc, thoi phong
11. grossly /'9r6$sl1/ (adv) : qua o, mot cach nham nh
12. inferior articles /1n'f16ri6(r) '@:t1kl/ (n) : hang kem pham
13. consolation /,k4ns6'le1~n/ (n): s an ui - to console /,k6n's6$l/ (v)
14. in this connection : lien he ti s viec nay
15. for long : lau dai
16. Abraham Lincoln : Tong Thong Hoa Ky th 16 (1809-1865)
17. to take in /te1k 1n/ (v) : la, noi doi
18. eyesore /'a1s0:(r)/ (n) : vat chng mat, phan my quan
19. craze /kre1z/ (n) : s say me
20. to vulgarize /'v^l96ra1z/ (v) : lam cho tam thng, lam giam ve cao quy
21. to disfigure /d1s'f196(r)/ (v) : lam cho xau, lam giam ve my quan

81. HEALTH
SC KHOE
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.
Co mot cau noi noi tieng rang chung ta se khong thay het c gia tr cua mot vat cho en luc
chung ta anh mat no. Thng th chung ta coi trong tnh yeu va gia tr tnh ban khi anh ta
chet hn la luc anh ta con song. Ch khi chung ta ri ghe nha trng hay ai hoc chung ta mi
nhan ra rang tam quan trong cua cac c hoi c giao duc von ton tai i i. Va oi vi
ngi om mi thay ro gia tr cua sc khoe tot. Khi chung ta con tre va manh khoe, chung ta
khong hnh dung c om au nh the nao. Chung ta qua quen vi sc khoe cng trang va
cho o la le ng nhien. Cac c quan trong c the con ngi lam viec nhp nhang en o
nhieu luc chung ta quen i mnh co hai la phoi, 1 la gan hai qua tim va da day. Nhng nhng
luc mot trong cac bo phan nay co van e lam chung ta au n, om au. Luc o chung ta mi
biet c t nhieu rang manh khoe la mot diem phuc khong the ta c !

Do o, ieu can thiet ma cung la khon ngoan e biet kp thi trc khi chung ta anh mat sc
khoe. Bang cach chung ta phai biet quan sat qui luat sc khoe. Cac qui luat t nhien khong the
tang li khong trng phat. Ve lau ve dai chung se tra thu chung ta v toi bo quen chung mac
dau no khong lam ngay tc th. Trc tien co the chung ta cha thay c hau qua cua viec an
uong qua o va thoi quen xau, nhng co mot ieu chac chan rang se co mot ngay. "Coi xay
cua Tri tuy xay cham nhng nghien rat ky". Nhieu ngi khi bc vao tuoi trung nien mi
nhan ra rang benh tat ma anh ta nhiem phai, t nguyen rua nhng thoi ngu ngoc cua tuoi tre.
Tuy nhien anh ta hoi han cung vo ch, v qui luat t nhien khong bao gi tha th nhng vi pham
en qui luat sc khoe ma Huxley goi o la "toi loi cua c the".
Viec sut giam sc khoe se khien chung ta au kho va la ganh nang cho ban than va cho
ban be. No lam vo hieu nhng no lc cua chung ta va chung ta khong the hoan tat nhng
viec tot ep, va ln lao ma bnh thng chung ta han a lam c. Chnh no lam hong
cuoc song cua chung ta. Chung ta phai lam g e bao ve sc khoe ?
Chung ta phai an uong ieu o. Thc an phai la thc pham n gian bo dng va de tieu,
la khon ngoan nhat. Tnh tham lam an a giet chet hang ngan ngi cung vi hang chuc
ngan ngi uong ru manh. Luc con tre, chung ta phai ngu nhieu ma o la "kho d tr
nang lng t nhien", ong thi khong c lam viec qua sc. Chung ta song ngoai tri
cang nhieu cang tot, luon gi can phong thoang kh. Chung ta phai tap the duc thng
xuyen va ay u, gi cho than the sach se va phai tranh cac tat xau cung vi cac loi lam
tiem an nh chung ta phai tranh ma quy vay. ong thi chung ta phai gi t tng trong
sach c the thanh khiet. T tng cua chung ta luc nao cung phai la mot tam hon trong
sach trong mot than the cng trang !.
T MI :
1. to avenge /6'vend2/ (v) : bao thu, bao phuc
2. to value /'v%lju:/ (v) : quy, anh gia ung mc
3. in the flesh : khi con song
4. for ever : vnh vien, mai mai
5. vigorous /'v196r6s/ (adj) : cng trang, cng kien, hoat bat
6. take it for granted : cho la ng nhien
7. to ignore /19'n0:(r)/ (v) : bo qua, l i
8. with impunity /w15 1m'pju:n6t1/ : khong trng phat
9. the mills of God grind slowly, but they grind exceedingly small : coi xay cua Tri xay
cham, nhng no nghien rat ky
10. middle-age /'m1dl e1d2/ (n) : tuoi trung nien
11. remorse /r1'm0:s/ (n) : s sam hoi, an nan
12. vain /ve1n/ (adj) : vo ch, khong a en au
13. breach /bri:t~/ (n) : s vi-pham - to break (v)
14. Thomas Huxley : nha sinh vat hoc Anh (1845-1895)
15. to cripple /'kr1pl/ (v) : lam mat sc chien au ; lam cho que quat
16. moderate /'m4d6r6t/ (adj): ieu o -(n.) moderation /,m4d6'rei~n/ (n)
17. gluttony /'9l^t6ni/ (n) : tnh pham an, tham an
18. to burn the candle at both ends : lam viec qua o ; lam hao ton sc khoe qua o
19. ventilated /'vent1'le1tid/ (adj) : thoang kh, thong khong kh
20. devil /'devl/ (n) : ma quy
21. a sound mind in a sound body : tr oc minh man trong mot c the cng trang

82. THE CENSUS

VIEC IEU TRA NHAN SO
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" la tieng Latinh, co ngha la so ang ky hay so ghi ten. Va trong tieng La ma co,
viec ieu tra dan so la s len danh sach tai san cac cong dan e nop thue. So ghi lai
quyen s hu tai san, gia tr at ai Anh cua nha chinh phuc William la mot v du ien
hnh tieng Anh cho loai ngha cua t nay.
Tuy nhien viec ieu tra dan so hien ai la s liet ke cac c dan trong nc mot thi
iem nhat nh, theo lenh cua chnh phu. cac nc hien ai noi chung c mi nam co
mot t ieu tra dan so. Muc ch chnh cua cuoc ieu tra dan so la e chnh phu biet
c con so chnh xac cac c dan hien song trong nc ; ong thi chnh phu biet c
t le nam, n, tre con, tuoi tac, nghe nghiep, va quoc tch, bao nhieu ngi a co gia nh,

bao nhieu ngi a chet hay mu loa, benh iec hay ngoc nghech. mot so nc, con so
ngi theo ao cung c xac nh.
Viec ieu tra dan so em lai li ch that s, v no cho chnh phu biet c lng thong tin
thong ke rat bo ch khong ch cho muc ch thu thue ma con cho viec lap phap giai quyet
cac van e xa hoi. V no c tien hanh mi nam mot lan nen chnh phu co the quan sat
dan so tang hay giam cung vi sc tang trng dan so cac trung tam thanh pho cung
nh s sut giam dan ve dan so nhng vung nong thon.
Viec ieu tra dan so oi hoi mot to chc tinh vi cung mot oi cong nhan. V trc het
giay t phai c chuan b e phan phat en tng ho moi pho, moi lang trong nc.
Cac chu ho phai ghi ay u cac phan co lien quan en gia nh mot cach trung thc va
chnh xac. Sau o cac giay nay c nop lai cho cac nhan vien co trach nhiem i thu
thap vao 1 ngay xac nh. Viec so sanh oi chieu cung vi phan tch cac d kien, con so
se c thu thap trc khi c trnh len Ban ieu tra dan so von phai keo dai hang
thang tri lam viec.
Khong co mot phan oi chnh ang nao ve viec ieu tra so dan. Nhng luc mi ap dung
ieu tien An o, nhng ngi nong can a khong tan thanh cung vi cac cau chuyen
hoang tng m ho can tr y nh tot ep cua chnh phu muon biet ve thong tin nay. Co
ngi phan oi viec nay ch v no oi hoi qua nhieu van e hieu ky ve cong viec rieng t
cua ho.
T MI :
1. register /'red21st6(r)/ (n) : so ang ky -(v.) ang ky, ghi ten
2. enrolment /1n,r6$'lm6nt/ (n) : so ghi ten, ghi danh sach
3. for the purpose of : nham muc ch
4. enumeration /1'nju:m6're1t~n/ (n) : s liet ke, tnh so
5. accurate information /'%kj$r6t ,1nf6'me1~n/ (n) : d kien chnh xac
6. as to : ve, con ve, con nh.
7. imbecile /'1mb6si:l/ (adj) : ng ngan
8. adherent /6d'h16r6nt/ (n) : ngi gia nhap theo (ao)
9. to ascertain /,%s6'te1n/ (v) : biet chac, xac nh
10. statistical /st6't1st1kl/ (adj) : ve thong ke - statistics (n)
11. legislation /,led21s'le1~n/ (n) : cong viec lap phap
12. the authorities /0:'84riti/ (n) : nha chc trach
13. depopulation /,di:p4pju:'le1~n/ (n) : s giam thieu nhan khau
14. rural areas /'r$6r6l 'e6r16/ (n) : mien que, nong thon
15. elaborate /1'l%b6r6t/ (adj) : tinh vi, tinh mat
16. to fill in /f1l 1n/ (v) : ien vao, ghi
17. particulars /p6't1kj6l6(r)z/ (n) : cac chi tiet
18. truthfully /tru:8f6li/ (adv) : mot cach chnh trc, thanh thc
19. collation /k6'le1~n/ (n) : viec so sanh, oi, chieu
20. suspicious /s6'sp1~6s/ (adj) : hoai nghi, nghi k suspicion (n)
21. inquisitive /1n'kwi:z6t1v/ (adj) : hieu ky, to mo
22. private affairs /'pra1vit 6'fe6(r)/ (n) : viec rieng

83. WIRELESS TELEGRAPHY

VO TUYEN IEN BAO
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.
ien bao la mot phat minh hien ai. Cooke va Wheatstone a a ra he thong nay au
tien vao nam 1835, va sau o no c Morse nha phat minh ra mat ma morse hoan chnh.
oi vi he thong ien bao dong ien truyen t ngi gi en ngi nhan qua day ong.
Chnh trai at se hoan tat chu trnh dong ien. T "telegraph" (trong tieng Hy lap telos
la "khoang cach" va grapho la "viet") dung e ch he thong bi o la mot phng phap

gi thong tin i xa. ien thoai ("ngi noi chuyen xa", trong tieng Hy Lap t phone la
"giong noi") c phat minh vao nam 1876 cho nha phat minh graham Bell. Nh co dung
cu nay, giong noi that cua ngi no co the c truyen i qua dong ien tren day noi
lien vi ngi nghe cuoi au day. ien thoai a chuyen oi song am cua giong noi
thanh song ien hay o rung. Va ngi nghe au cuoi se chuyen oi nhng lan song
ien nay thanh song am tr lai, do o ngi nghe nghe c giong ngi noi.
Mai en nam 1895, ch co mot cach truyen at thong tin bang ien o la bang phng
tien ket hp ien bao vi ien thoai. Nhng Signor Marconi, ky s ien ngi Y a phat
minh nen mot cong cu truyen at thong tin trong khong kh ma khong dung day noi.
Thoat au, thong tin c truyen i rat gan, nhng ong a nhanh chong hoan thien phat
minh cua ong. V the ngay nay thong tin vo tuyen ien co the c gi en ni cach xa
hang ngay dam.
ay la mot phat minh tuyet vi that s. An o nh co no, cac tram vo tuyen ien cua
chnh phu nhan c thong tin hang ngay cung vi viec gi thong tin i. nc Anh, qua
khong kh, chnh phu cung cac th may va moi cong dan co the lien lac vi nhau tren
khap the gii. Phat minh nay chng minh cong dung at biet ngoai khi. Ngay nay cac
loai thuyen be ln eu c trang tr bang vo tuyen ien, may moc nh o ho co the lien
lac c vi nhau va nhan thong tin t at lien, vt ai dng. Thuy thu va hanh khach
cua cac con tau chm c cu vt ngi nhan c ien hieu cau cu von c ai phat
qua vo tuyen ien nhng con tau ang lam nguy.
Mot phat minh quan trong na la cai goi la "chng trnh phat thanh truyen hnh" hay
ien thoai vo tuyen ma a c hoan chnh sau o vai nam, v ien bao a en phat
minh ra ien thoai. Vo tuyen ien a a en s truyen thong giong noi qua hang ngan
dam ma khong can day noi. Ngay nay nc Anh, ngi ta that s nghe c bai dien
van va nhng buoi hoa nhac c phat ra My bang phng tien may truyen thanh.
T MI :
1. Marconi, (Guglielmo), (1874-1937) : ien hoc gia Y ai li.
2. broadcasting /'br0:k@:st17/ (n) : viec phat thanh, truyen thanh
3. wireless telephony /'wa16l6s 'tel1f6$ni/ (n) : vo tuyen ien thoai
4. Cooke : William Fothergill, Sir 1879 (1806-1879) : nha vat ly hoc Anh
5. Wheatstone : Charles, Sir, (1820-1889) : nha vat ly hoc Anh.
6. Morse : Samuel Finley Breese : nha nghe thuat va phat minh Hoa Ky (1791-1872)
7. circuit /'s3:k1t/ (n) : mach ien
8. Alexander Graham Bell : nha phat minh Hoa ky (1847-1922).
9. vibration /va1'bre1~n/ (n) : s chan ong, rung chuyen
10. to communicate /k6'mju:n1ke1t/ (v): thong tin -(n.) communication /k6,mjun1'ke1~n/ (v)
11. to fit /f1t/ (v) : trang b, trang tr
12. installation /,1nst6'le1~n/ (n) : dung cu, may moc
13. to steam /sti:m/ (v) : chay bang hi nc nong
14. to the rescue /'reskju:/ : ti cu
15. S.O.S : ien hieu cau cu
16. in distress /1n d1'stres/ : ang lam nguy

84. WELL BEGUN IS HALF DONE

KHI AU CHU AO TC LA THANH CONG C MOT NA
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'.
Cau phng ngon nay co nhieu cau tng, the hien cung mot y tng di cac hnh thc
khac nhau. Lay v du "m au troi chay tc la a qua c mot na chang ng". ay
chnh la bc au phai thc hien". S that trong cac li noi nay tot hn het la giai thch
bang minh hoa.

Trong cuoc chi, chang han, bc khi au chu ao la ieu quan trong. Khi chi bong a
hay khuc con cau, oi ghi ban thang au tien na hiep au thng c khch le va co
thuan li ngay t luc o trong khi oi ben kia a voi nan ch.
Trong kinh doanh cung vay, mot ngi khai trng ca hieu ma khong co u von hay
chuan b chu ao se khong thanh cong. Khanh hang en xem thay kho hang toi tan, thieu
thon se xem thng, ong thi ca hieu ngay t au a co tieng xau. Nhng neu ca hieu
mi khai trng co u loai hang vi gia phai chang, co mot kho hang ngan nap. Thanh
cong la ieu chac chan se en !
oi vi chien tranh, tran au au tien co tnh quyet nh. Chien thang t phut au co
ngha lam giam kh the cua ke thu se nhanh chong ket thuc tran au. Du trong trng
hp nao, no van em lai pha thang the mot li the trong suot thi gian cuoc au con lai.
Hay trong viec hoc tap, viec day t bc au theo nguyen ly mot mon hoc mi la ieu
can thiet. Nhng sinh vien von li bieng, de nan long hay giao vien khong co kha nang
se khong nam vng phan can ban cua tri thc, se khong bao gi nam vng triet e mon
hoc ay. Co mot s that hoan toan ay "Bc khi au rat quan trong".
Khi au luon gap kho khan, va o la ly do tai sao bc khi au troi chay lai rat quan
trong en vay. Ve cach ng x, viec bo mot tat xau hay thanh lap mot thoi quen tot rat
kho. Nhng mot khi khi au troi chay la a lam cho cuoc tranh au cang de dang hn
cho en khi gianh c thang li. Va chac chan mot ieu ay ,"khi au chu ao la
thanh cong mot na".
Tuy nhien, cac cau phng ngon ung co mot na, va chac con mot kha canh khac cua
van e nay. Du sao phng ngon cung khong noi rang khi au troi chay la thanh cong
my man ma ch "thanh cong co mot na". Co the m au troi chay va ket thuc toi te. Bc
au tat nhien trong yeu, nhng neu khong co bc th hai va bc th ba tiep theo, th
chang ng i se khong c hoan tat. Co nhieu ngi co cuoc song ban au ay c s
vat chat sang lang nhng s nghiep cua ho lai that bai. S ben ch cung nh s khi au
chu ao eu can thiet e en thanh cong. "Diem phuc cho ai chu ng c en cung" !
T MI :
1. perseverance /,p3:s1'v16r17/ (n) : long kien nhan, nhan nai
2. to score /sk0:(r)/ (v) : c iem (trong mon the thao)
3. in a hurry : mot cach voi va
4. scanty /'sk%nti/ (adj) : khong ay u
5. to disgust /d1s'9^st/ (v) : lam cho kho chu, bc mnh
ex. This food disgusts me.
I am disgusted with him at his behaviour.
6. to count for much : la trong yeu
7. demoralisation /d1m4r6la1'ze1~n/ (n) : s lam mat tinh than, lam nan long
8. triumphant /tra1'mf6nt/ (adj) : thang the, ac thang
9. campaign /k%m'pe1n/ (n) : chien dich -(v), van ong
10. to ground /9ra$nd/ (v) : day t nguyen ly, day t bc au
11. elements (pl) /'el1m6nt/ (n) : cng yeu, nguyen ly
12. imcompetence /1m'k4mp1t6ns/ (n) : s thieu nang lc
13. rudiments (pl) /'ru:d1m6nts/ (n) : ieu c ban, s bo
14. to endure /1n'dju6(r)/ (v) : chu ng -(n.) endurance

85. SLOW AND STEADY WINS THE RACE

CHAM MA CHAC SE THANG CUOC
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.
S minh hoa hay nhat cho cham ngon nay chnh la cau truyen ngu ngon Esop ve tho va
rua. Rua von di chuyen rat cham lai thach o con tho von la loai vat khon ngoan nhat
chay ua. Tho ta xem o la 1 tro ua. Sau khi chay 1 chang ng ngan, tho lien nam
ngh trong bui cay ngu thiep, c cho rang con nhieu thi gian e anh bai oi thu cham
cham cua mnh. Trong khi o, rua le tng bc co nh khong ngng ngh. Rua ta a vt
qua chang tho con ang ngai ngu, gan en ch trc khi tho thc day. Tho ta thay oi
thu a vt len ang xa mi bat au chay het toc o, nhng v tho a bo ph thi gian qua
lau. Va trc khi tho bat kp Rua. Rua a en ch va gianh c thang li cuoc ua.
Cau phng ngon cung cau chuyen ngu ngon la li canh cao cho nhng tai nang li
bieng, lang thang ; ong thi la li co vu nhng ngi bnh thng, co kha nang trung

bnh thay c gia tr cua long kien nh. Dau cho ngi co tai nang that s cung khong
the thanh at neu khong kien nh, ben ch. ong thi co rat nhieu ngi tai nang ngay
ca cac thien tai cung a that bai, hoac mc o nao o, a khong at c thanh cong
ho von co the at c de dang ch v tnh li bieng hoac qua t tin vao kha nang bam
sinh. Thi s ngi Anh Coleridge la mot v du ien hnh. Ro rang ong la 1 thien tai cua thi
ca. Nhng v ong nhiem phai tat hut thuoc phien, ma ong a thanh cong rat t. "Ngi
thuy thu co xa" la bai th thanh cong duy nhat cua ong, dng nh nhng bai th con
lai eu d dang. Ong ta bat au rat nhieu nhng thanh cong rat t.
Mot ngi bnh thng khong co tai nang c cho rang vo ch khi phai no lc lam tot cong
viec qua ln lao. Do vay anh ta khong bo cong sc nhieu. Tuy nhien nhieu ngi bnh
thng a at c thanh cong vng chac trong cuoc song nh tnh kien nh, ben ch va
chu kho. So vi mot thien tai sang r, ho nh nhng con rua sanh vi tho. Tuy vay, khi
ma rua thang tho nh cac bc i nang ne dung cam khong ngng ngh, cung co khong t
cong nhan ben ch a gianh thang li chang cuoi cung. trng, khong phai luc nao
ngi thong minh nhat oat giai, ma thng la nhng ngi le tng bc nang ne ben ch
co tr thong minh bnh thng.
Do o phng ngon nay ham y rang thanh cong trong cuoc song co the at c nhng
ngi bnh thng nh s ben long cung vi s kien nh.
T MI :
1. to challenge /'t~%l1nd2/ (v) : thach thc, thach o
2. competitor /k6m'pet1t6(r)/ (n) : ke ganh ua, canh tranh
3. to plod /pl4d/ (v) : le bc
4. erratic /1'r%t1k/ (adj) : that thng, i lang thang
5. encouragement /1nk^r1d26m6nt/ (n) : s khch le, phan khi
6. average /'%v6r1d2/ (n) : trung bnh, bnh thng
7. mediocre /mi:d1'6$k6/ (adj): bnh pham, tam thng
8. unrelaxed /^n'r1l%kt/ (adj) : khong gian oan, khong ngng

86. FAMINES
NAN OI
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.
Nen nong nghiep An o von la ngi cung cap thc pham cho ca nc lai tuy thuoc vao
cac lng ma hang nam. Neu mua ma en kp thi vu em theo lng nc ma do
dao, mua mang se d tha. Nhng neu khong co ma hay ma tre, mua mang se that bai
va nen nong nghiep se b ngng han, a en ket qua khan hiem lng thc hay nan oi
kem cung vi cac hau qua te hai cua no.

Khong the cho rang kh hau An o a thay oi hoan toan trong cac thi ai. Nan oi
hang la thng xuyen va d doi nh ngay nay. Neu chung ta khong co cac hien tng oi
kem trong qua kh. Nan oi ngay nay la do lch s co chi phoi ma no chu yeu ch tap
trung vao chien tranh, chnh sach cua vua chua, mu o cua cac toa an hoang gia trong
khi o xem cuoc song va s au kho cua con ngi khong quan trong.
Thc te cho thay, nan oi kem khong phai la tham hoa te hai cua hom nay, ma no thuoc
qua kh. Cac quan oi khat a bat lc trc khi ng ray xe la cung vi cac con ng
tot lanh c dng nen. Thng khong co thc pham cac quan o. Va v thc pham
khong the mang i xa, nen hang ngan ngi a chet v oi. Viec s dung ng ray xe la
gia the ky 19, cung vi viec kien thiet cac ng tot a lam thay oi tnh chat cua nan
oi. Ngay nay, trong 1 quan co nan oi hoanh hanh se khong con thieu thc pham bi
ngo c mang t nhng ni co ma ay u bang tau la. Do o khong con nan oi von
thieu thon lng thc.
Tuy nhien, ieu kho khan van con. Ngi ngheo b that nghiep bi tri khong ma, khong
co tien e mua thc pham, mac dau khong d tha nhieu. ieu kho khan nay a c ap
ng bi che o phc tap ve viec chnh phu lam giam cn oi khat. Tnh trang oi kem
xuat hien cang sm trong quan, chnh phu cang phai m them cac nhan vien ma trong o
cac nganh nong nghiep se tuyen cac nhan vien vi mc lng cong bang cho phep ho
mua thc pham e song va trong sc khoe lanh manh. Do o hau nh khong con nhng
nan oi cung vi ton that cuoc song.
Ben canh ieu nay, nhng mien que rong ln tr nen an toan khong con oi khat v co
cac dong kenh ti nc tuyet vi, ac biet la Punjab a bien nen nong nghiep khong
con le thuoc vao lng nc ma na.
V the, nh co ng ray, chnh phu vo hieu hoa cac nan oi va ti nc thng xuyen.
Nan oi thi hien ai a cp oat nhieu noi khung khiep.
T MI :
1. subject to = (liable to) /s6bd2ekt/ (adj) : chu
2. disastrous /d1'z@:str6s/ (adj) : tai hai
3. stand-still /'st%ndst1l/ (n) : s nh ch, ngng han
4. dearth /d3:8/ (n) : s khan hiem, thieu thon
5. radically /'r%d1kli/ (adv) : t goc re, hoan toan
6. intrigue /'intri:9/ (n) : am mu, mu o, mat mu
7. berneath their notice : khong ang ho chu y
8. famine-stricken /'f%m1n 'str1k6n/ (n) : gap nan oi, oi khat
9. elaborate /1'l%b6r6t/ (adj) : tinh vi, dung cong phac hoa
10. agriculturist /,%9ri'k^~6r1st/ (n) : nha nong, nong phu
11. to be robbed of /r4bd 4v/ : b cp oat
12. terror /'ter6(r)/ (n) : s khung khiep

87. EDUCATION
GIAO DUC
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.
T "Education" co nguon goc t tieng La Tinh, co ngha la "rut ra" ; du nh ngha nay
co ung hay sai, muc ch cua nen giao duc that s van la chac chan khong qua e nang
tr nh vi ay kien thc, ma phai "rut ra" hay phat trien nang lc cua tr oc. Mot ngi
tr thc khong han la mot ngi co hoc van, nh mot ngi co tr thong minh c anh
thc va nang lc quan sat cung vi ly tr va t tng c ren luyen. Muc ch cua giao
duc la thc nghiem - No day chung ta cach s dung tai nang tot nhat.

Vi muc ch nay, tat ca tre con eu phai bat au bang mot nen giao duc tong quat, phai
biet quan sat chnh xac, suy ngh ung, noi ung va viet ro rang. ieu quan trong nhat
cua nen giao duc ban au phai co cai nhn ung, ngh ung va dien ta ung. Tat ca cac
khoa hoc trng tre phai hoc eu co ngha la ren luyen tr oc giong nh mon the thao
cung bai tap ren luyen c the nham phat trien sc manh cua cac c bap. Ben canh o,
lng kien thc c ban khai quat phai c phan cap. Cac mon hoc hu ch nhat la s,
a ly, van hoc, va toan hoc. oi vi mot a tre can phai biet ve the gii song ong
chung ang song cung vi nhng g ma ngi ta a lam trong qua kh.
Nhng giao duc phai thc nghiem. Luc tre a tiep thu cac yeu to cua kien thc c ban
cung vi nang lc tinh than mot mc o nao o, tre, phai thch nghi vi nhng cong
viec thc te ma anh ta se phai lam trong cuoc song. o la viec hoc ng cua anh ta
phai hng en nen giao duc chc nghiep. cac huyen nong nghiep, cong viec nong trai
phai a vao hoc ng cung vi nhng kien thc ve thc vat, hoa hoc va vat ly. thanh
pho cac nganh thu cong a dang phai ren luyen thc nghiem cho hoc sinh nh nganh th
moc, nganh ve, nganh thiet ke o hoa, lam viec vi may moc, quan ly may moc, cong viec
van phong..., vi phng phap nay, a tre hoc trng se c trang b ay u hau
thc hanh nhng cong viec thc nghiem.
Song song vi nhng ieu nay, can phai co mon c duc, co le quan trong nhat trong tat
ca. Ton giao co the c day nha la tot nhat. Nhng nhng nguyen tac ao c ln
chung cho tat ca cac nen ton giao phai co mot v tr cao ca trong hoc ng. V cac hanh
vi ung la ieu quan trong nhat cua cuoc song. oi khi con ngi noi en viec hoan tat
giao duc khi ho ri ghe nha trng hay ai hoc. Tuy nhien nen giao duc that s khong
bao gi cham dt. Tat ca nhng g trong cuoc song can phai hoc, khong ch trong sach
ma con trong ca kinh nghiem, trong chnh cuoc song.
T MI :
1. to derive from /d1'ra1v fr6m/ (v) : bat nguon t...
2. faculty /'f%klti/ (n) : nang lc, tai nang
3. a man of learning : ngi co hoc van
4. practical /'pr%ktikl/ (adj) : thc dung, thc nghiem
5. courses of study : khoa hoc, nganh hoc
6. gymnastics /d21m'n%st1ks/ (n) : mon the thao
7. muscles /'m^sl/ (n) : bap tht
8. to impart /1m'p@:t/ (v) : ban bo, phan cap
9. literature /'l1t6r6t~6/ (n) : van hoc, van chng
10. in the past : qua kh, ngay xa
11. schooling /sku:l17/ (n) : giao duc ( hoc ng)
12. vocational education /v6$'ke1~6nl ed2u':ke1~n/ (n) : nen giao duc chc nghiep
13. designing /d1'za1n17/ (n) : mon ve kieu mau
14. moral education /'m4r6l ,ed2u':ke1~n/ (n) : mon c duc
15. prominent /'pr4m1n6nt/ (adj) : cao ca, noi bat

88. SAGACITY IN ANIMALS

TR TUE LOAI VAT
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 ngi thng phan biet ngi vi loai vat du la nhng con vat cao qu nhat. V con
ngi luon c cho la co l tr trong khi loai vat ch co ban nang. Ban nang co ngha la
s thuc giuc la nhng ieu nao o ma khong co y thc, ke hoach hay suy ngh. Lay v du,

mua lam to en, chim non se xay mot to hoan chnh e ap trng. Nhng to tien cua chim,
moi chim loai eu xay to e hang ngan nam, mac dau no cha c day lam to va cha
nhn thay cong viec xay to trong ca cuoc i ngan ngui cua mnh. L tr co ngha la ban
thiet ke chi tiet va thay oi can trong
Ngay nay, ro rang l tr con ngi cao hn bat k loai vat nao, ngay ca loai vat thong
minh nhat. Nhng dng nh co mot so loai ong vat cao nhat nh voi, cho co mot mc
o l tr va thong minh that s, v co mot so hanh ong khong the ong vai tro trong yeu
bang nhng ban nang n thuan.
Co le voi la loai vat khon nhat cung nhieu cau chuyen ang nh, c ke, ve tr thong
minh cua loai vay nay khi chung a c thuan giong va ren luyen cha ai nhn thay voi
ch go va nhng ong cui khong nh loi lam viec cua mot chiec may co n thuan. Trong
khi o, tam ngc ln can than xep cui thanh tng ong, cho thay voi y thc c ieu
chung lam.
Voi la con vat ln nhat. ong thi that ly thu khi biet rang loai sinh vat co tr thong minh
bang voi la mot trong cac loai con trung nho nhat, o la kien. Vi pham vi khong the m
rong to chc sap xep cung vi he thong lam viec hp tac vi nhau cua cong ong kien
lap nen, ma ch lam ngi quan sat gan va kien nhan ve thoi quen cua kien nh Sir John
Lubbock a thuyet phuc ban nang mu loa n thuan khong the chng minh cho nhng to
chc va hoat ong khon ngoan cua kien.
Cha ai nhn thay mot con cho chan cu chuyen nghiep luc ang lam viec ma khong khoi
kinh ngac trc tr tue cua loai vat. No co kha nang thc hien cac cong viec cua ngi
chan cu mot cach hoan chnh, va tach an cu, chan dat an cu khon kheo nh chnh
ngi chan cu vay. Cho that s la mot loai vat thong minh.
Noi en nga va kh, ca hai loai nay eu thong minh. Do o chung ta suy ra giong nh
ngi co mot so loai ong vat co l tr nhng mc o thap hn.
T MI :
1. reason /'ri:zn/ (n) : ly tnh, ly tr
2. instinct /'1nst17kt/ (n) : ban nang, linh tnh
3. impulse /'1mp^ls/ (n) : s thuc ay, thuc giuc
4. conscious /'k4n~6s/ (adj): co tr giac, hu y - consciousness /'k4n~6sn6s/ (n)
5. ancestor /'%nsest6(r)/ (n) : to tien
6. deliberate /d1'l1b6r6t/ (adj) : co suy tnh, co y
7. immensely /1'mensli/ (adv) : menh mong, quang ai
8. to account for /6'ka$nt f6(r)/ (v) : giai thch, chng minh
9. sagacious /s6'9e1~6s/ (adj) : khon, thong minh
10. to adjust /6'd2^st/ (v) : xap at cho co th t
11. activity /%k't1v6ti/ (n) : hoat ong, c ong
12. sheep-dog /'~i:pd49/ (n) : cho chan cu (tru)
13. complicated /'k4mpl1'ke1tid/ (adj) : phc tap, rac roi
14. to conclude /k6n'klu:d/ (v) : suy oan, ket luan
15. to be endowed with /b1 1n'da$d w15/ (v) : c phu cho

89. A ROLLING STONE GATHERS NO MOSS

A LAN KHONG SANH REU
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.
Cau tuc ng nay c coi la vo ngha. Khi moi viec c tien hanh tai sao a lai sanh
reu ? Mot hon a phu ay reu trong that ep mat nhng hon a ay vo dung. Tuy nhien,
tuc ng a cu, han ai cung phai biet ngha cua no. "Hon a lan" ch ngi luon thay oi

cong viec va phng hng, khong bao gi on nh. Ngi khon ngoan noi tieng cho rang
ngi khong kien nh kho thanh cong trong cuoc song.
Cau noi nay that s ung, mot so v du minh hoc cho ieu nay. Trong i song kinh
doanh ngay nay, cuoc canh tranh gay gat cung vi s chuyen mon hoa, ngi ta phai
chon 1 nghe that vng chac neu anh ta muon at thanh cong. ieu quan trong phai kien
nh cung vi chuyen can oi vi 1 nghe eo uoi. Ngi mi khi au 1 cong viec,
chang may choc a voi nham chan, tm kiem 1 cong viec khac roi lai au hang. Ngi o
kho co hy vong thanh cong. Thay oi lien tuc, anh ta kho at c ket qua my man do
nhng no lc khong au. Nh cau phng ngon a noi "ngi bat ca hai tay, thng mat
ca hai".
Viec hoc tap, nghien cu cung vay. Sau khi co c mot nen giao duc tot, ngi sinh vien
muon tr thanh mot hoc gia chuyen sau vao mot e tai hay mot lanh vc cua e tai, ong
thi phai au t toan bo thi gian va sc lc cho e tai a chon neu anh ta muon thong
thao e tai nay. Ngi sinh vien chuyen toan chuyen sang hoc lch s, chan nan chuyen
sang triet hoc, roi bo chuyen sang kinh te hoc. Anh ta chac chan se khong nam vng c
mon hoc nao.
"Hon a lan" ien hnh la ngi khong bao gi co nh vi mot cong viec. Khi ban nhan
n xin viec cua anh ta va nhan thay rang anh ta a lam nhieu ni nhng chang ni nao
keo dai lau. Ban se ngh "A ! Th ra anh ta thuoc loai ngi khong kien nh", roi anh ta
cung se khong co nh vi cong viec nay cho du a anh ta. Anh ta khong tot". Ngi nh
vay dng nh co ban tnh soi ong va khong co kha nang on nh lau ben.
oi vi ngi thay oi thng xuyen nh cac nha phieu lu, nhng ngi tham hiem,
khach du lch va cac nha phat minh kham pha noi chung eu la nhng ngi nang ong
soi noi khong chu on nh vi cong viec n ieu. Tuy vay, the gii nay co rat nhieu
ngi nh vay khong chu ng yen mot cho. Cho du ban than nhng ngi nay khong
"sanh reu" nhng chan chan ho em lai cho the gii nay nhieu ieu mi la hn.
T MI :
1. pointless /'p01ntl6s/ (adj) : vo y v, vo y ngha
2. to beautify /'bju:t1fa1/ (v) : lam cho ep, my le
3. occupation /,4kju'pe1~n/ (n) : nghe nghiep, chc nghiep
4. pursuit /p6'sju:t/ (n) : s theo uoi, cuoc nghien cu
5. specialisation /'spe~6laize1~n/ (n) : s chuyen mon hoa
6. trade /tre1d/ (n) : nghe, s hanh nghiep
7. dissipated /'d1s1pe1t1d/ (adj) : thch lang ph, phong ang
8. to specialise /'spe~6la1z/ (v) : chuyen mon nghien cu
9. authority /0:'84r6ti/ (n): ngi thong thao, co tham quyen (ve...)
10. to go in /96$ 1n/ (adj): chuyen qua (mon hoc)
11. typical /t1p1kl/ : ien hnh, tieu bieu
12. application /,%pl1'ke1~n/ : n xin viec
13. even if = (even though) : du neu, mac dau
14. incapable of /1n'ke1p6bl 6f/ (adj): khong the
15. monotonous /m6'n4t6n6s/ (adj) : n ieu, buon chan

90. CRUELTY TO ANIMALS

TNH TAN AC OI VI LOAI VAT
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 thanh co cau : "Ngi ng an se xem trong cuoc song ban than". Do o hay t te
va cong bang vi gia suc trong nha cung vi ieu quan trong ao c con ngi. Loai vat
nh nga, cho, la va la c con ngi ren luyen thuan thuc hau s dung v muc ch
rieng. Chung la ngi ay t trung thanh va tan tun e bay to s biet n va cong bang
cua chung ta, va hn the na bi chung khong noi c le thuoc vao con ngi va khong
biet bien ho. Do o ngi e cho nga oi, anh ap cho hay khong thng xot, chat
nang hang tren lng la la ngi tan nhan hay bat nat. o la ngi dai kh, bi ngay ca

mot chu no keo kiet cung biet rang co c nhng no le khoe manh c cham soc can
than la tai san rieng cua anh ta. Nhng khi chung ta ngh en loai vat khong nghe c
tieng ngi phai chu ng di ban tay con ngi cung u lam cac thien than nho le,
nh thi s Blake tng noi :
"Nhot mot con chim chao mao trong long.
u lam ca bau tri ren r".
Tnh oc ac oi vi loai vat n gian ch v thieu suy xet va ngheo tr tng tng. Ngi
thng gay cho loai vat cam s au kho ma khong co y oc. Nhng con chim hoang lieu
co hanh phuc khi b bat nhot trong long, phai cat cao tieng hot e lam vui long con
ngi!. Con ngi khong ngh en van e nay va c cho rang neu chim c nuoi nang
tot cung vi long sach ep, no se hanh phuc hoan toan. Nhng oi vi loai chim hoang
quen song ngoai tri, lam sao no co hanh phuc b nhot trong long hep". Neu chung ta
hnh dung ieu ma tu nhan ang thng cam nhan, nhng bai hat am am trong canh
giam cam khien chung ta au long hn la vui thu. Chung ta khong the vien c bat can cho
hanh ong oc ac cua chung ta.
Van e giet loai vat lam thc an khong c e cap en. Nhng neu con ngi co tht e
an, th o la bon phan nhn xem con vat chet khong au n. Ngh en rua, cu cung vi
bo phai chu canh tan ac cua con ngi trong nhng lo sat sinh ma rung mnh ghe s !
Qua oc ac khi xem san ban nh mon the thao n thuan. Ngi san chon vien c rang
cao thch c san bat ! That vo ly chung t thch ve mnh ! Tan nhan vi loai vat con
oc hai hn oi vi con ngi, bi le loai vat la nhng con vat bat lc va cam.
T MI :
1. to regard /r1'9@:d/ (v) : ton trong, knh trong, ne nang
2. domestic animals /d6'mestik '%n1ml/ (n) : gia suc
3. mule /mju:l/ (n) : con la
4. to overload /,6$v6'l6$d/ (v) : chat (hang len) qua nang
5. brute /brut/ (n) : ke tan nhan, oc ac
6. bully /'b$li/ (n) : ke a bat nat ngi yeu hn
7. angel /'end2l/ (n) : thien than, thien s
8. William Blake : nghe s kiem thi s Hoa Ky (1757-1827)
9. redbreast /'redbrest/ (n) : chim chao mao
10. to inflict (upon) /1n'fl1kt/ (v) : giang (xuong), gay (cho)
11. boundless liberty /'ba$ndl6s 'l1b6ti/ (n) : s t do vo han
12. to coop up /ku:p/ (v) : nhot, giam
13. pathetic /p6'8et1k/ (adj) : thng tam, bi at
14. captivity /k%p't1v6ti/ (n) : canh b tu, giam cam, cau lu
15. remorse /r1'm0:s/ (n) : s hoi han, sam hoi, au long
16. on the ground of : vien c vien ly do
17. painlessly /'pe1nl6sli/ (adv) : khong b au n
18. to shudder /'~^d6(r)/ (v) : rung mnh
19. to undergo /,^nd696$/ (v) : chu ng, trai qua
20. slaughter house /'sl0:t6(r) ha$s/ (n) : lo sat sinh

91. CHEERFULNESS
TNH HN H (HAN 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.
Co ngi luc nao cung vui ve t nhien, co thoi quen nhn vao mat sang cuoc song ch i
va hy vong. Ngay ca luc bau tri xom ngat ho van hng en nhng ngay nang ep tri
va ch i ngay ay se en. Nhng khong phai ai cung vay. Nhieu ngi co ban tnh chan
nan, thng xem mat toi cuoc i de that vong, nan ch. Ngi nh vay phai biet cach
vun ti ci m han hoan. Bi ay la mot diem phuc cho chnh ho va cho ngi khac.
Ngi ci m dng nh thanh at nhieu hn loai ngi am am u sau. Co cau th rang :
"Vi mot tam long ci m luon c chao on.
Vi ve mat buon sau ch i c mot dam ng".
Ngi vui ve luon a tr ngai noi len. Ngc lai, ngi chan nan, thch nhan chm
xuong ay. Anh ta co can am oi au vi kho khan, va t thap sang soi to tr ngai tren
ng. Trong khi ngi bi quan thng coi trong chuyen nho "Co con s t tren ng".

ong thi ngay ca khi vui ve khong em lai thanh cong, chnh no em lai hanh phuc. oi
vi loai ngi nay, ho gat hai hanh phuc ben ngoai cac viec vat von nam ngoai chu y cua
nhng cap mat buon ba am am.
ieu quan trong hn e nuoi dng tnh vui ve v quyen li cua ban be va ong nghiep
chung ta. Loai ngi nay co niem lo rieng va s quan tam rieng. Ho khong co quyen lam
cuoc i tr nen kho hn bi s th dai cung vi cai nhu may va gng mat am am.
Ngi buon ba am am se lam ngi khac buon theo ong thi tr thanh ngi khong
c on tiep. Trong khi mot ngi vui ve lam cuoc i sang len cho moi ngi. Chung ta
phai hoc cach che ay tnh cam rieng cua chung ta, phai t tieu thu khoi mnh a tao ra
ngay ca luc mnh buon. Hay gi mai gng mat ti ci va nhng li noi hay chuc moi
ngi. Bat ngi khac cung chia xe noi buon cua chung ta la ch ky. The gii nay co lam
ieu au buon khong can phai tao them noi buon nao na. Cho du co ang phai no lc
chung ta nen tao them anh sang bang s hien dien vui ve cua chung ta.
T MI :
1. cultivation /,k^lt1've1~n/ (n) : s boi dng
2. to make for /me1k f6(r)/ (v) : giup a ti
3. habitually /h6'b1t~ueli/ (adv) : quen
4. on the light (or bright) side : vao be sang
5. by nature /ba1'ne1t~6(r)/ : theo ban tnh, thien tnh
6. despondency /d1'sp4nd6nsi/ (n) : ve tuyet vong, chan nan
7. the dark side /56 d@:k sa1d/ : mat toi, hac am
8. depressed /d1'presd/ (adj) : xuong tinh than, nan ch
9. cork /k0:k/ (n) : nut chai (noi tren mat nc)
10. to make a mountain out of a mole-hill : chuyen nho xe ra ln
11. care /ke6(r)/ (n) : s u t, lo au
12. frown /fr6$n/ (n) : s chau may, nhan nho

92. SELF-RELIANCE
TNH T TH (TIN TNG VAO BAN THAN)
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 sn ca xay to tren canh ong ngo va nuoi con gia am ngo xanh r. en luc ngo
chn, nhng con chim non keo thanh an en bao vi chim me rang chung nghe thay

ngi nong dan sap nh ngi hang xom en gat ngo giup anh ta. Nhng chim me khon
ngoan khong he nao nung bao "Neu nh vay, chung ta khong can voi vang i gap".
Nhng sau o t lau, an chim con lai bao vi chim me rang ngi nong dan noi vi
ngi hang xom khong en c cho nen ong ta se hai ngo chim me bao "Gi a en luc
chung ta phai i". Roi bay i cung an chim non. Bai hoc trong cau chuyen : "Neu ban
muon ieu g o c hoan tat hay t lam lay".
ay la bai hoc ve tnh t th, oi lap vi s phu thuoc vao ke khac.
Tat nhien, co nhng le thuoc khong tot song rat can thiet. Con cai phai le thuoc cha me.
Ngi yeu phai da vao ngi manh va ngi om phai da vao ngi khoe. ng ve mot
phng dien, tat ca chung ta ngay ca ngi t oc lap t tin cung phai le thuoc vao nhau.
mc o nhat nh ngi ta khong the lam tat ca cai anh ta can trong xa hoi van minh.
Khong mot ngi nao san xuat cac loai thc pham cung vi quan ao anh ta can, t xay
lay nha , t lam lay o dung cung vi hang tram vat dung can thiet con ngi can en
trong i song hang ngay. Con ngi ch co kha nang lam ra mot hai cai va phai lay
nhng th khac qua trao oi hay mua ban vi ngi lam ra ieu o. V vay trong cong
ong ngi moi ngi eu phai le thuoc s phuc vu cua nhng ngi khac. Trong khi anh
gop tao nen nhng nhu cau cua ngi khac mien la chung ta lam viec cong bang va oc
lap. oi vi viec ho tr cung vi hp tac hoan toan tng hp vi cai chung ta phai t
cung cap. Loai phu thuoc nay co the do li bieng hoac thieu t tin. Ngi bieng nhac
thng thu mnh lai t gan mnh vao mot ngi giau co va than the nh ke an bam, va
bang nhng li ng mat b va khum num lay tien va c ban ac an. Nhng ke
bam dai thng b khinh b. Ngi khac von e s phai da vao y kien rieng cung nh no
lc rieng cua ho. Ho la nhng ngi that ang thng va neu co the ho co the hoc tnh t
tin va t thi.
Tnh t thi that s co ngha la nang lc that s cua ban than. Long t tin chnh ang va
tnh t quyet phai oc lap. Thi s Longfellow a dien ta ieu nay trong
"B vai anh t am cung mo hoi.
Anh co lam c nhng g anh co the.
Cho ban than, cho xa hoi va cho the gii nay.
Trong nh nhng ieu hoan hao tren be mat.
Ma anh van cha tng trai bao gi".
T MI :
1. to rear /r16(r)/ (v) : nuoi
2. to disturb /d1'st3:b/ (v) : lam phien - to be disturbed : ban tam
3. brood /bru:d/ (n) : bay chim nho - to brood : nuoi, ap u
4. moral /'m4r6l/ (n) : bai hoc
5. the sick /56 s1k/ (n) : ke au om
6. the well /56 wel/ (n) : ngi khoe manh
7. in a sense : ve mot phng dien, theo mot y ngha nao o
8. at any rate : du sao chang na
9. exchange /1k't~eindz/ (n) : s anh oi, trao oi
10. purchase /'p3:t~6s/ (n) : s mua
11. to contribute /k6n'tr1bju:t/ (v) : gop phan vao
12. so long as : con khi nao ma, mien la
13. mutual help /'mju:t~u6l help/ : s ho tr lan nhau

14. co-operation /k6$6p6're1~n/ (n) : s hp tac, cong tac

15. consistent with /k6n's1st6nt w15/ : thch hp, tng hp vi...
16. contemptible /k6n'tempt6bl/ (n) : ang khinh, hen ha
17. adulation /,%dju'le1~n/ (n) : li ng mat, tang boc
18. favour /'fe1v6r/ (n) : ac an, an hue
19. hanger-on /,h%96r '4n/ (n) : ke bam, ke theo uoi
20. Henry Wadsworth Longfellow : thi s Hoa ky (1807-1887)

93. THE INFLUENCE OF EXAMPLE

ANH HNG CUA GNG MAU
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."
Moi lanh vc, "minh hoa tot hn phng cham", ngha la ch dan ngi hoc cach lam
thong qua viec thc hanh chnh xac co hieu qua hn la bao anh ta nhng g phai lam.
Khi hoc chi mot tro chi, t khi ngi ta oc tuy nhien chnh xac hay ung hn la lang
nghe li ch dan nguyen tac cung vi phng phap. Ngi ta biet c nhieu bang cach
quan sat mot chuyen gia tai cuoc au quan vt, cricke hn la nhng li ke le.

V vay oi vi nganh thu cong, giao duc ky thuat khong phai lay t trong sach. Ngi hoc
phai i vao cac xng moc, cac lo ren hay cac phan xng c kh hoac phan xng che
tao theo doi va thc hien cac thao tac nh mot cong viec thc s cua ho vay !
hoc ng cung vay, giao vien khong ch noi cho hoc sinh cach viet, oc, va lam phep
tnh. Anh ta con ch dan cach lam bang cach thc hien trc mat anh ta. Hoc sinh xem
thay giao viet, hoan tat bc th, nghe giong oc chuan cua thay giao roi xem ong ta lam
toan. Hoc sinh se biet c nhieu ieu qua nhng v duc thc te hn la day ly thuyet suong.
Tuy nhien oi vi bai hoc ao c, ac biet tam gng ien hnh co anh hng hn ong
thi co sc thuyet phuc hn la nhng li giao huan suong, oi vi ca ieu tot lan ieu
xau. Phu huynh co tranh nhiem giao duc con cai ho. Tre em co oc quan sat tot ong thi
la nhng ngi phe bnh sac sao. Chung tiep nhan nhng li ch day rat nhanh. Chung
c day do rang noi lao la ieu khong tot. Tuy nhien neu ban than bo me chung khong
noi that, li giang day se khong co anh hng. Tre con bat chc rat tai. Chung se sao
chep lai hanh vi cua bo me chung. Neu bo me chung that s trung thc, ung an, t te
va phong khoang hoac neu ho la ngi gia doi, ch ky, va keo kiet, con cai ho se bat
chc va nhiem phai. The hien mot tam gng tot cho tre noi theo la ieu het sc quan
trong hn han viec giao huan nhng cau cham ngon ao c tot. ong thi tam gng
ao c xau cung tac ong ln hn viec giao huan lam ieu tot.
Bat ky ai lam thay giao the hien ao c gng mau phai hieu rang anh ta se lam phan
tan nhng li giang day tot ep se co tac dung bi tam gng ao c xau. Rang anh
phai luon thc tap nhng li anh giang day neu khong li day se tac ong co hai cho tre.
Anh ta phai noi theo gng cua mot nha truyen giao trong th cua Oliver Goldsmith :
"Co the hien trong tng c ch, va khien trach tng ong tac.
Co thu hut en the gii tot hn va hay i au trong cuoc i o".
T MI :
1. sphere /sf16(r)/ (n) : pham vi
2. description /d1'skr1p~n/ (n) : s mo ta, li ke le
3. smithy /'sm15i/ (n) : tiem lo ren
4. mill /m1l/ (n) : xng, xng che tao
5. actually /'%kt~u6li/ (adv) : thc s, tren thc te
6. to do sums /du: s^ms/ (v) : lam tnh
7. passage /'p%s1d2/ (n) : oan, oan van
8. theoretical /816'ret1kl/ (adj) : ve ly thuyet
9. observant /6b'z3:v6nt/ (adj) : co tnh quan sat
10. keen /ki:n/ (adj) : sac sao
11. critic /'kr1t1k/ (n) : ngi phe bnh
12. to preach /pri:ts/ (v) : day bao, giang day
13. imitator /1m1'te1t6r/ (n) : ke bat chc
14. maxim /'m%ks1m/ (n) : cach ngon, cham ngon
15. to undo /t6 ^n'du:/ (v) : lam tieu tan, mat hieu lc
16. Oliver Golsdmith : thi s tieu thuyet gia, va nha viet kch tr danh cua nc Anh
(1728-1774)
17. to reprove /r1'pru:v/ (v) : che trach, khien trach
18. to allure /6'l$6(r)/ (v) : quyen ru, loi cuon

94. EARTHQUAKES
ONG AT
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
earthquake; 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.
Hau het moi ngi song mien Bac An o eu biet t nhieu ve a chan. La nc nam
di chan nui Hymalaya trai dai t vung bien gii Tay Bac en Assam la trung tam cua
cac cuoc ong at. Tuy nhien nhng cuoc a chan nay t nghiem trong mac dau a xay
ra mot cn a chan kha tram trong nam 1905 a gay thiet hai ln nha ca cac thanh
pho thuoc vanh ai cua nc An, pha huy toan bo khu oi Dharamsal, lam 5000 ngi
chet. Tuy vay, ngay ca cn a chan nhe cung gay nen noi kinh hoang cho nhng ngi
cha quen vi a chan. oi vi hoc cn a chan lam het hon va tham ch con khung
khiep na. Tran ong at khung khiep that s mot nc ong dan qua la tham hoa
ang s. Tran ong at lam moi ngi khiep s Krakatoa thuoc Thai Bnh Dng nam
1883 a nhan chm toan bo hon ao xuong ay bien sau cung vi 50 000 ngi song tren
ao. a chan Nhat nam 1896 giet chet 26 000 ngi. Va a chan kinh hoang xay ra
Sicily va @ nam 1908 lam thay oi hnh dang eo bien Messina lam chet 30 000 ngi v

sup nha va am chay, v nhng t song khong lo va cac khe nt sau trong long at.
Nhng co le tran a chan khung khiep nhat cua thi ai hien ai nay chnh la tran ong
at xay ra Nhat cach ay ch vai nam.
a chan gay nen phai chang la do hoa sn bao phat, von la van e tranh luan. Cac cuoc
a chan te hai nhat chan chan han phai gan lien vi hoat ong cua mieng nui la hay
nhng vung nui ang chay. V du cn bung chay ang s Vesuvis Y nam 79 sau cong
nguyen a chon vui cac thanh pho Pampeii va Herculaneum trong bien la . Cn hoa
hoan nay con kem theo cn a chan ang s. Va cn a chan Messina nam 1908 xay
ra khi ma day nui la Vesuvius Stromboli Sicily con ang hoat ong. Nhat, day at
co nui la hoat ong cung la vung at hoat ong cua cac tran ong at. Nhng ong at
thng dien ra cac nc khong co nui la hoat ong nh Bac An o. Ro rang, hoa sn
bao phat la bang chng nham giai thch cho tran ong at ma co le cung do thanh phan
cua lp vo trai at. Con ngi cho rang ong at mien Bac An o la do trong lng
qua ln cua day nui Hymalaya gay nen sc e nang va tao nen chan ong trong toan
quoc.
T MI :
1. modern times /'m4dn ta1m/ (n) : thi ai toi tan, hien ai
2. belt /belt/ (n) : vanh ai
3. used to /ju:zd tu:/ : quen
4. unnerving /,^n'n3v17/ (adj) : lam het hon, suy nhc than kinh
5. terrifying /'ter1fa17/ (adj) : khung khiep
6. the pacific /56 p6's1f1k/ (n) : Thai Bnh Dng
7. crevasse /kr6'v%s/ (n) : cho nt, khe lom va sau
8. volcanic eruption /v4l'k%n1k 1'r^p~n/ (n) : hoa sn bao phat, hoa sn phun la
9. accompanied by /6'k^mp6nid ba1/ : i kem theo co
10. crust /kr^st/ (n) : lan vo, lp boc ngoai
11. range /re1nd2/ (n) : rang nui, day nui
12. subsidence /s6b'sa1dns/ (n) : s giang xuong, thut xuong
13. tremor /'trem6(r)/ (n) : s rung ong, chan ong

95. EMIGRATION1
VIEC DI DAN
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 overcrowded7 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 t di dan va nhap c phai c phan biet. Dan di c la ngi en t mot nc hay
ri khoi at nc en nh c nc ngoai. Ngi nhap c la ngi en t nc khac
en nh nc ta. Do o mot ngi co the va la ngi nh c va la ngi di c. oi
vi to quoc cua anh ta, anh la ngi dan di c, va oi vi ni anh en sinh song, anh la
dan nhap c.
Noi chung nhng nc co dan c song on nh ong uc thng co nhng ngi dan di
c. Va nhng nc mi thanh lap co dan tha tht thng nhan them nhng ngi nhap
c. Lay v du, nhieu ngi My khong ra i v My la mot nc mi thanh lap, dau rang
dan so len en hang tram trieu ngi, no van la mot nc con t nhan khau. Tuy vay moi
nam co hang ngan ngi di c t Anh, c, Phap, Y, Nga va t cac nc Au Chau en.

Nc Anh la mot nc nho ong dan do o co rat nhieu ngi that nghiep, v so ngi
tm viec lam nhieu hn cong viec danh cho ho. Moi nam ngi ta nhan thay rang ho
khong the song nc cu. Cac thuoc a cua Anh nh Uc, Tan Tay Lan va Canaa co
dan so thap, at ai lai rong. Do o hang nam co hang ngan ngi Anh ri to quoc ni
ho khong thch song, en nh c cac nc thuoc a cua Anh va My ni ang rat can
nhng ngi cong nhan thc thu.
D nhien o la mot ieu tot cho ban phai ri x s co dan c qua ong hau tm kiem viec
lam va sinh ke. Nhng nhn chung thanh nien, nhng ngi co oc tien thu, co hoai bao va
can cu eu ra i. Nhng nc cu moi nam b thiet hai mat mat dong giong von la ieu
nghiem trong.
Trong mot trng hp nao o, van e di c a en cac van e nghiem trong, ong thi
e doa hoa bnh gia cac nc. Lay v du viec phan oi cua ngi My oi vi viec xin
nhap c cua ngi Nhat co the a en chien tranh bat c luc nao ; va nhieu tnh cam
xau tao nen do viec Bac Phi t choi trao quyen cong dan cho nhng ngi dan nhap c t
An o. Uc cung vay a co gang truc xuat nhng ngi Nhat va ngi Hoa.
T MI :
1. emigration /,em1'9re1~n/ (n) : viec di dan (i ni khac)
2. immigration /, 1m1'9re1~n/ (n) : viec di dan (ti mot nc)
3. to migrate /ma1'9re1t/ (v) : di tru, chuyen tru ; di dan
4. sparsely /'sp@:sli/ (adv) : mot cach tha tht
5. under-populated /^nd6(r) 'p4pjule1t1d/ : co t nhan khau - over-populated : co qua
nhieu nhan khau
6. out of employment /,a$t 6f 1m'pl01m6nt/ : that nghiep
7. overcrowded /,6$v6'kra$d1d/ (adj): co qua ong dan c
8. enterprising /'ent6'pra1zi7/ (adj): thao vat, co oc tien thu
9. refusal /r1'fju:zl/ (n): s t choi, c tuyet
10. citizenship /'s1t1zn~1p/ (n): quyen cong dan
11. to exclude /1k'sklu:d/ (v): loai ra ngoai, truc xuat

96. SLEEP
NGU
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".
Ngu cung rat can thiet cho cuoc song nh an vay. Shakespeare goi giac ngu la "lieu
thuoc phuc hoi cua thien nhien". Chung ta i ngu buoi toi, met moi cung vi nhng lo au
ong lai trong ngay, nhng khi chung ta thc day vao sang hom sau se cam thay sung sc
va sang khoai cam thay giong mot ngi mi. Khong co ieu g lam tieu hao nang lng
c the nhanh chong bang s thieu ngu hay tnh trang mat ngu hoac chng mat ngu man

tnh ma nhng ngi mac phai cac chng nay biet rat ro. Mot trong nhng hnh phat
khung khiep nhat c ap dung Trung Quoc o la gi khong cho ngu trong nhieu ngay.
Toi nhan ang thng cuoi cung se qu va chet sau ba ngay chu hnh phat nay.
Khong ai biet chnh xac giac ngu la g va ieu g a gay nen giac ngu. Nhng co mot
thuyet cho rang cac hoat ong c the trong nhng gi thc trang se san sinh chat can ba
oc hai cho c the lam anh hng nao bo lam te liet than kinh gay nen tnh trang me
man. Trong qua trnh ngu, viec ieu tiet qua nhieu chat thai se khong xay ra th trong c
bap c tay sach, y thc cua chung ta se phuc hoi, thc tnh va sang khoai ong thi
cam thay khoan khoai trong mot ngay mi. Du sao i na ngu khong phai la ngh ngi.
Khong ch cac c bap can s ngh ngi ma nao bo cung he than kinh eu can en no.
ieu nay ch co c trong khi ngu. Trong giac ngu chung ta khong biet the gii xung
quanh. Tat ca giac quan trang thai ngh ngi. Chung ta khong nhn thay g, khong ngi
thay mui g, khong nem thay v g, khong cam thay ieu g va khong nghe thay g tr khi
tieng ong qua on anh thc chung ta. Tuy nhien trang thai vo thc khong han hoan toan
vo thc v chung ta ang m mang. Giac m la hnh anh tinh than. ieu o chng to mot
phan tr nao van ang hoat ong trong khi ngu.
Bi v moi ngi chung ta eu khong giong nhau nen khong co mot nguyen tac nghiem
tuc chung nhanh chong nao e ap dung cho moi ngi hau gi gn sc khoe. Co nhng
ngi can ngu nhieu hn hoac t hn. Tre s sinh can ngu nhieu hn 24 tieng ong ho,
bi tre ang phat trien s tieu hao nang lng tang. oi vi ngi a trng thanh, ch
can mot giac ngu dai 6-7 tieng la u. Nhng cung co t ngi can t hn. Moi ngi phai
biet c the mnh can giac ngu keo dai bao lau va hay ap dung mot nguyen tac phu hp.
Giac ngu qua t se co hai ve lau dai. Ngu qua nhieu se sinh ra li bieng.
Thi ca goi giac ngu la "ban hu vi cai chet" ; va cai chet c coi la giac ngu cuoi cung
hay giac ngu keo dai vnh vien. Neu cai chet that s la mot giac ngu, chung ta co the hy
vong mot s thc tnh cuoc song khac.
"Giac ngu la coi chet tam.
Ch co giac ngu mi biet c chet la the nao".
T MI :
1. refreshed /r1'fre~d/ (adj) : tinh than sang khoai
2. to wear out /we6(r) 'a$t/ (v) : lam tieu hao
3. energy /'en6d2i/ (a, n) : ngh lc, nhu kh - inergetic
4. insomnia /1n's4mni6/ (n) : chng khong ngu c
5. chronic /'kr4n1k/ (adj) : kinh nien, lau nam
6. only too well : thao qua, ranh qua
7. to succumb /s6'k^m/ (v) : quy, khuat phuc
8. poisonous /p0iz6n6s/ (adj) : co chat oc
9. waste matter /we1st 'm%t6(r)/ (n) : chat can ba, phe vat
10. tissues /'t1~u:/ (n) : mo (te bao) (tao nen c the)
11. excess /'ekses/ (adj) : thang d, cho tha
12. to get rid of /9et r1d 6f/ (v) : tr kh, loai het i
13. invigorated /1n'v196re1t1d/ (adj) : hang hai, khoan khoai
14. nervous system /'n3:v6s 's1st6m/ (n) : than kinh he
15. inert /1'n3:t/ (adj) : khong hoat ong
16. image /1'm%d21n/ (n) : y tng, hnh anh
17. to exhaust /19'z0:st/ (v) : lam tieu hao, tan dung
18. injurious /1n'd2$6r16s/ (adj) : co hai - injury /'1nd26ri/ (n) : s co hai, thng tch

97. SELFISHNESS
TNH CH KY
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 selfrespect 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.
ch ky khac vi long t ai. T ai va t trong khong nhng tot ma con rat can thiet cho
nhan tnh. Chung la le t nhien trong ban tnh con ngi giong nh muoi la ban the cua
bien lam bien sach, ti mat. Chung ta co bon phan oi vi chung ta cung nh oi vi
ngi khac. Ngi anh mat long t trong la mot sinh vat ang thng co hanh ong ti
tien, hen kem.

Nhng khong can phai keu goi con ngi phai biet t ai va t trong. Moi nguy la toan bo
iem khac. oi vi chung ta, ch ky la le t nhien, ong thi phai hoc tnh khong ch ky
von phai co no lc cua y ch va thng co nhng noi au. Hau het cac thoi xau eu do c
x qua gii han cho phep. Tnh ch ky chnh la tnh t ai qua ang. Tnh qua ang nay
khien cho tnh ch ky lam nhng ieu ang ghet va xau xa.
ch ky chnh la nguon goc la ban chat cua moi toi loi va toi ac. Tat ca cac ton giao eu
day chung ta ch "Islam" ngha la vang li trc Chua, bon phan au tien cua con ngi.
Tuy nhien tnh ch ky la s tan dng y ch cua ban than tham ch tren Chua. ch ky cung
la thach thc va tao phan ; v oi vi ngi ch ky, tri chnh la anh ta. Cac ton giao
cung day rang tnh yeu la ban the ton giao, la tnh thng oi vi Chua. Tnh yeu day
chung ta hay co gang lam cho ngi khac hanh phuc, hay co gang ngh en nhu cau, tnh
cam va nhng c m cua ngi khac, tham ch hy sinh ban than em lai ieu tot cho
ngi khac. Tuy nhien ke ch ky ch ngh en hanh phuc ban than, quyen li va s thanh
at cua ban than, va hy sinh tnh anh em va s tien bo cua ban than. Moi toi loi, ke ca t
hao, tnh ban tien, trom, cap xa hoa, long tham, gia doi eu la cac hnh thc cua tnh ch
ky. Chung la nhng trai ang bat nguon t re ang.
Tnh khong ch ky can phai hoc. Nh a noi, chung ta ch ky la le t nhien. Chung ta phai
hoc long t te, long quan tam, s ong cam, tnh rong rai va khoan dung. Muon tr thanh
ngi khong ch ky, chung ta phai hoc hoi : Tat nhien, ieu g i theo ban tnh cua no de
hn la i ngc lai. Neu chung ta khong hoc hoi ma mai an han bi tnh ch ky, o ch la
cach khac e ngh ve chung ta. Chung ta phai co quen i cai ta. Va chung ta ch co the
lam c ieu nay bang cach hay ngh en ngi khac, ngh en nhu cau va noi buon
cung nh noi au cua ho.
S khong ch ky se a en them hanh phuc. Ngi ch ky hoan toan hiem khi co hanh
phuc. Anh ta thng b ghet bo. Tuy nhien mot ngi khong ch ky luon c yeu thng.
Va anh ta ch biet lam ieu tot lanh hau em lai niem vui cho ke khac.
T MI :
1. self-love /,self l^v/ (n) : long t ai, ch yeu ban than mnh
2. self-respect /,self r1'spekt/ (n) : tnh t trong
3. poor creature /p$6(r) 'kri:t~6(r)/ (n) : ke ang thng (khinh th)
4. mean /mi:n/ (adj) : ty tien, ban tien, hen kem
5. submission /s6b'm1~n/ (n) : s phuc tung, vang li
6. defiance /d1'fa16ns/ (n) : s thach thc, phan khang
7. rebellion /r1'belj6n/ (n) : s chong lai - rebellious (adj) tao phan
8. advancement /6d'v@:nsm6nt/ (n) : s tien bo, thang tien
9. merciful /'m3:sifl/ (adj) : khoan dung, t bi

98. REVERENCE
LONG TON KNH
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 thng noi rang day biet s ton knh la mot ieu can thiet trong nen giao duc tre.
Nhng ong cung ch ra rang s ton knh mang tnh bam sinh cua con ngi. va viec day
biet ton knh ch la viec phat hoa, phat huy va hng dan kha nang co san nay. ieu nay
co the c chng minh cu the nhat trong cac cau chuyen ke cac hanh ong anh hung, va
lng thien cung vi nhng tam gng cao thng va tot ep. Tre con thng hay ton th
nhng v anh hung. Do o viec quan trong trong cach day chung long ton knh la phai at
chung trc nhng v anh hung xng ang that s vi long knh trong, ngng mo va noi
theo.

S bat knh la mot khuyet iem ln trong tnh cach. Co the ay la s tang trng t mot
kinh nghiem khong may thi th au. Neu tre khong c giao duc tot, chung quanh la
nhng ngi ban tien, ch ky va xau xa, co the anh ta ln len se tr thanh ngi yem the.
Yem the ngha la nghi ng ieu ton tai cua long trung thc, cua tnh phong khoang, cua
chu ngha anh hung va cua nen tang ao c that s. Ngi cho rang cac hanh ong tot
ep xuat phat t ong c xau xa, rang khong co ngi an ong nao trung thc cung
khong co ngi phu n nao trong trang, ngi nh vay la ngi yem the. Ngi yem the
khong ton trong bat c ieu g. Thai o o se kho ca i ngi, va se khong lam c g
ngoai tr s bat hanh va ta ac. Tnh t phu cung a en long bat knh. Ngi t ac
kieu cang se cho rang anh ta la ngi tot hn, thong minh hn ai het, va tat nhien se
khong tha nhan mot ai cao hn anh ta. Do o anh ta khong ton trong mot ai. Ngi nh
the co the sa c tnh bat knh neu anh ta b anh bai long t phu.
Tuy nhien hau het moi ngi eu ton knh mot ieu nao o hay ngi nao o. Nhng long
ton knh cua ho thng c at sai cho. Ngi nguyen thuy quy trc mot than tng
ngu dot vi long knh trong pha lan s hai va ton th. Anh ta to long ton knh mot oi
tng khong xng ang. Tuy vay, ngay ban than anh trong s tang li mu loa ang mo
kiem ngi e ton knh ton th. Va khi Chua xuat hien trc anh ta, anh ri bo than
tng ngu xuan sang ton knh Ngi von la than tng duy nhat.
Chung ta phai biet to long ton knh ung ni, to long ton knh vi Chua, vi long tot that
s, vi tnh cao thng va tnh anh hung. Chung ta cung phai biet khinh th nhng ieu
khong ang ton trong nh thanh at do la ao, do s giau co va khoac lac. oi vi long
ton knh n thuan ch v anh ta giau chang khac nao mot ngi nguyen thuy ton th mot
ngi ngu.
T MI :
1. innate /1'ne1t/ (adj) : bam sinh
2. good deeds /9$d di:ps/ (n) : c ch lng thien
3. hero-worshipper /'hi6r6$ 'w3:~1p6(r)/ (n) : ngi th anh hung
4. cynical /'s1n1kl/ (adj) : hoai nghi thien y cua ngi khac, ma mai
5. cynic /'s1n1k/ (n) : ke thch chi bi ngi i, ten khuyen nho
6. attitude /'%t1tju:d/ (n) : thai o
7. fatal /'fe1tl/ (adj) : bat hanh, lam kho ca cuoc i
8. vicious /'v1~6s/ (adj) : ac, ta ac - vice
9. acknowledge /6k'n4l1d2/ (v) : tha nhan, cong nhan
10. to grope /9r6$p/ (v) : lan mo, mo mam tm kiem
11. to transfer /'tr%nsf3:(r)/ (v) : chuyen, di chuyen
12. worthy of /w3:8i 6f/ (adj) : ang, ang c
13. due : chnh ang
14. trickery /'trik6ri/ (n) : manh li la ao, thu oan

99. EARLY RISING

DAY SM
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.
Thc day sm thng c ong cha ta tan tung nh la mot tnh cach ao c. Thanh nien
b thuc giuc thc day trc luc mat tri moc, ong thi viec ngu muon c coi la mot
thoi xau. Co cau th day rang :
i ngu sm, thc day sm.
Con ngi them khoe manh, sung sc va khon ngoan".

Noi chung ro rang day sm la ieu tot. Mac dau chung ta khong ngh rang day sm se
lam con ngi khoe manh va khon ngoan nhng no cai thien tnh trang sc khoe chung ta
rat nhieu, tuy rang khong co bai hoc ao c nao noi en viec day sm va tat thc khuya.
Ngi day sm khong the nam nan nh moi ngi. Hoan canh cua moi ngi cung tnh
trang c the cung nh tinh than moi ngi rat khac nhau, do o moi ngi phai tm mot
nguyen tac chung phu hp e thch nghi.
Ro rang nguyen tac "ngu sm, day sm" la cau cham ngon ung an cho ngi song s
nong thon lam nong. Phai nh lai rang thanh ng tren c trnh ra t 1 cau tuc ng cu
von c a ra khi phan ong dan so nc Anh eu lam viec trong trai. Phan chnh
cong viec cua ngi nong dan lam ban ngay. Anh ta khong the cay, ti nc, ao hao
manh, anh ta phai dung toan bo thi gian trong ngay en khi mat tri lan v "Khi em
en la luc con ngi khong lam viec c". Hn na, anh ta ban ron vi cong viec nang
nhoc suot ngay can mot giac ngu dai hn th ky ch ngoi lam viec mot cho. Do o muon
day sm anh phai ngu sm e co giac ngu em dai. Ngi nong dan thc khuya co the
thc day tre va se anh mat thi gi lam viec tot nhat trong ngay.
Nhng oi vi ngi dan thanh th, nguyen tac nay khong ung. V co nhng cong viec
phai c tien hanh nh en anh sang nhan tao ban em cung nh ban ngay. Co mot
phan cuoc song thanh pho hap dan loi cuon (nh cac bai thuyet trnh, hoa nhac, nha hat
va cac chi hoi) c tien hanh ban em. Nen ngi ngu luc 9 gi se bo l nhng c hoi
nay. Cung rat can thiet cho chu hieu m ca luc 8 gi toi hay lam viec van phong luc
10 gi sang. Trong thc te thanh th co hang ngan ngi ngu tre day tre va cha "khoe
manh, cng trang va khon ngoan" chng minh rang cau tuc ng nay khong ung hoan
toan. Mot sinh vien noi chung cung vay nhan thay rang ban em la thi gian tot nhat cho
viec hoc tap hn la sang sm.
Tom lai, ngi day tre se b l nhieu cong viec va co nhieu ngi thc day tre hoan toan
do tnh li.
T MI :
1. old-fashioned /6$ld '%~nd/ (adj): co, xa, khong hp thi
2. to extol /1k'st6$/ (v) : khen ngi, tan tung
3. to exhort /19'z0:t/ (v) : goi, thuc
4. to condemn /k6n'dem/ (v) : ket toi - condemnation (n)
5. to sit up late /'s1t ^p le1t/ (v) : thc khuya
6. bulk /b^lk/ (n) : phan chnh, a so
7. to pasture /'p@:st~6(r)/ (v) : tha (muc suc) i an co
8. sedantary /'sedntri/ (adj) : ch ngoi, ngoi lam viec mot cho
9. to miss /m1s/ (v) : bo l, bo qua
10. universally /,ju:ni'v3:sl1/ (adv) : mot cach pho bien, noi chung
11. sheer /~16(r)/ (adj) : hoan toan, tuyet oi

100. COMMERCE AS A MEANS OF CIVILIZATION

VIEC THONG THNG VA NEN VAN 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.
Nen van minh nhan loai a c ap dung bang nhieu phng phap nhieu nc khac
nhau va a lan rong tren toan cau. Mot khi mot quoc gia chinh phuc c mot dan toc
van minh nh dan toc La ma co khi cha c khai hoa a ap dung nen van minh nh dan
toc ho.
Dan toc khac lai nh vao nhng c m thanh lap nen ton giao ngoai quoc ; a en
cac nha truyen giao ao Phat ay nhiet tnh, C oc giao cung nh ao Hoi hau nh a
du nhap vao i song cua moi ngi vao nhng nc man di. Cac nha truyen giao o

khong ch em en mot nen ton giao mi ma con em lai nen van minh cua nc ho cho
ngi cha co van minh. Nhng mot trong cac yeu to co sc manh nhat trong nen van
minh la nen thng mai.
Vao thi co ai, cac thng gia Ai Cap a em nen van minh en cho ngi song ao
Crete va Egean, ni von co mot nen van minh rc r keo dai 2000 nam trc Thien Chua
giao. Co le thng mai a em lai nen van minh cho ngi Hy Lap qua ngi Phe ni xi,
va cho ca nhng nc thuoc vung a Trung Hai. Khong ch co quan oi La Ma, ma ca
nen thng mai La Ma a khai hoa nhieu quoc gia bang sc chi phoi cua no. Va sau o,
khong ch co sc manh quan oi ma ca thng mai cua ngi A Rap a em en nen van
minh phng Tay cho nhieu quoc gia va cho ca Au Chau.
Trong thi ai hien ai chnh nen thng mai a a ng ngi Bo ao Nha, ngi
an Mach, ngi Phap va ngi Anh en An o va phng ong. Ngi Anh ban au
en An o ch n gian la cac lai buon. Va chnh Cong ty ong An o a a nen van
minh vao An, Burma, Ceylon va cac nc ong An.
Vao the ky 19 viec khai m Phi Chau phan ln do sc manh cua no lc truyen ao tieu
bieu la David Livingstone, cua oan tham hiem tieu bieu co Henry Stanley, va cua thng
mai ai dien la cac lai buon en Phi Chau e m rong viec kinh doanh vi cac nc.
Mot ca ngo cho nen van hoa phng Tay du nhap vao Nhat au tien bang con ng
thng mai.
Khong the o la ngi Babilon, ngi Ai Cap, Hy lap, La Ma hay ngi Au Chau hien
ai, nen van minh ro rang la mot diem phuc cho loai ngi man di va cac dan toc lac
hau. Nhng van minh cung em lai li nguyen rua khi no c em trnh dien cho ngi
nguyen thuy nhng oi bai cung nh nen van hoa cua loai ngi tien bo hn. Va ay viec
lam chnh noi ket vi viec lan khap cua nen van minh thng mai. V thng mai khong
ch bat nguon t ong c thng ngi, ma no en vi cac ngoai bang n gian ch v
tien.
T MI :
1. barbarous /'b@:b6r6s/ (adj) : cha khai hoa, man r
2. zealous /'zel6s/ (adj) : co nhiet tam, hang hai
3. to penetrate /'pen1tre1t/ (v) : tham nhap
4. potent /'p6$tnt/ (adj) : co sc manh
5. to flourish /'fl^ri~/ (v) : phon thnh, thnh vng
6. the Mediterranean Sea /56, medit6're1ni6n si:/ : a Trung Hai
7. to civilize /'s1v6la1z/ (v) : khai hoa, giao hoa, lam cho van minh
8. sway /swe1/ (n) : quyen the, sc chi phoi
9. Arabs /'%r6b/ (n) : ngi A rap
10. East India Company /i:st '1ndi6n 'k^mp6ni/ (n) : Cong ty ong An o
11. David Livingstone : nha tham hiem Phi Chau, ngi To Cach Lan (1813-1873)
12. Henry Stanley : nha tham hiem ngi Anh (1841-1904)
13. motive /'m6$tiv/ (n) : ong c, nguyen do

101. HOSPITALITY
LONG HIEU KHACH
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."
Long hieu khach luon c xem la mot tnh tot, nhng co le no pho bien nong thon hn
thanh pho. thanh pho ln nh Luan on con ngi thng khong biet ngay ca ngi
hang xom ben canh, va khong co ni nao ngi ta lai cam thay co oc ngay gia hang
trieu ngi trong mot thanh pho khong lo. Dan c trong thanh pho ln se rat ngac nhien
neu mot ngi khach du lch qua ng hoan toan xa la vao nha goi thc an va thue
phong . Co le ngi ta se ong ca lai trc mat anh ta. Nhng ieu pho biet nhat oi
vi ngi trong lang la chao on khach qua ng, mi anh ta ba an mien ph, cho cho
tro cung vi viec giai tr khong mong muon phai ap lai. Viec nay khong ch v ngi

lang thng bnh dan hn va chat phat hn ngi dan thanh th, ma con v cuoc song cua
ho qua n oc va n ieu en o mot ngi khach xa la oi vi ho la mot niem vui
ang hoan nghenh. ong thi cung v mien que co dan c tha tht hiem co mot nha
ngh dng hay ni ngh chan cho khach phng xa tru tam. V vay tnh hieu khach
mien que c coi nh la bon phan hn la tnh cach, ieu o c xem la long hanh dien.
Ngi phng ong ac biet A Rap va cac mien An o co c tnh hieu khach. ong
thi trong so ngi Pathan cua vung bien gii Tay Bac An o, nguyen tac hieu khach
c ton trong tuyet oi. Va ngay ca nhng ke chuyen ot kch song ngoai vong phap
luat se khong bao gi lay cap hay a ong en ngi a tng la khach cua anh ta, cho du
anh ta la ke thu chang na.
Phan ln long hieu khach n thuan la s bien hien ben ngoai, va trong tam hon ho van
la ch ky. Ngi ta mi ban be en an toi khong phai v ho muon phuc vu ban be ma v o
la "ien nen lam", va v ho hy vong c mi lai. ay khong phai la loai hieu khach ma
thng goi la c tnh, v o la tnh khong ch ky lan truyen nhng tnh cam tot ep. V
vay ngi sang lap ra ao c oc day cac mon o to long hieu khach ch vi ngi ngheo
can thc pham va khong co kha nang tng thng long hieu khach. Trong khi anh ta
ngoi tai ban an nha mot ngi Phasisee giau co mi ong en d cm toi tai nha. Ong
noi vi v chu nha rang "khi ngi anh co mot ba an toi hay ba an nhe hay mi nhng
ngi khong phai la ban cua ngi, cung khong phai la anh em cua ngi, cung khong
phai la ngi ba con cua ngi va nha ngi se co phan thng. Nhng khi nha ngi co
mot ba tiec, hay mi nhng ngi ngheo, ngi tan phe tan tat va ngi mu loa. Bi v
o khong phai la cai em lai phan thng cho nha ngi".
T MI :
1. next-door neighbour /nekst d0:(r) 'ne1b6(r)/ (n) : ngi lang gieng canh nha
2. in one's face : vao mat ai...
3. entertainment /,ent6'te1nm6nt/ (n) : s tiep ai, chieu ai
4. in return /1n r1't3:n/ : e ap lai
5. unsophisticated /'^ns6'f1st1ke1tid/ (adj) : n gian, chat phac
6. monotonous /m6'n4t6n6s/ (adj) : buon chan, n ieu
7. welcome /'welk6m/ (adj) : co tnh cach hoan nghenh, niem n
8. pride /pra1d/ (n) : s hanh dien, kieu hanh - proud (a)
9. to observe /6b'z3:v/ (v) : ton trong, tuan theo
10. to eat one's salt (v) : lam khach cua ai, an g cua ai
11. Christianity /,kr1sti'%n6ti/ (n) : ao C oc, Ki to giao
12. haply /'h%pli/ : (van co) van nhat, ngau nhien
13. recompense /'rek6mpens/ (n) : phan thng, giai thng
14. the maimed /56 me1md/ (n) : ngi b tan phe
15. wherewith = with which /we6wi5/ /with w1t~/ : vi cai o

102. PERSEVERANCE
TNH KIEN NHAN
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.
Cac tu s thi ai Trung Co thng ke chuyen ve "Ma quy ban ngay". Khi ho khi au
cong viec trong vn tu vien buoi sang, ho khong lam viec thanh thi bi co bau khong
kh mat me va sang khoai sau mot giac ngu em. Ngay khi hoang hon buong xuong, mac
dau ho met moi, cong viec dng nh rat thu v v no ket thuc nhanh chong. Tuy nhien,
vao luc gia tra, khi mat tri khong con chieu doi va cai ti mat khong con na chnh
la luc nang ne nhat. o la luc "Ma quy ban ngay" en th tham ben tai ho "Tri th nong,
ban lai met, cong viec d dang nham chan. Tai sao khong t bo va ngh ngi ?".

V the khoang thi gian lam viec ban tra keo dai met la va nham chan la kho khan nhat.
o la luc ieu mi la a bay xa, va viec ket thuc van cha thay en, ban cam thay kho s
v no. Ch khi o tnh kien nh mi xuat hien nhng van cha u sc manh e bat au
cong viec oc tot. Neu chung ta ket thuc cong viec tot ep, chung ta phai kien tam mac
dau co nhieu tr ngai, nao that vong, nao yeu kem va kho khan. Long kien tr se lam moi
viec c hoan tat ma co the c sanh vi cai can chat cua cho ma mot khi no ngoam
roi se khong bao gi nha ra.
Cau chuyen cu cua vua Robert Bruce cung con dieu la bai hoc tng t ve long kien nh
vi phng cham : "Neu ban khong thanh cong ngay t au, hay co gang, co gang mot
lan na". Mot cau chuyen t noi tieng hn cua St.Isidore, Tay Ban Nha, luc Isidore con la
mot cau be trng anh ta hoc rat cham va o la hau qua anh thng b phat v khong
thuoc bai. Roi 1 ngay, anh ta bo hoc v that vong. Sau hang gi lang thang trong rng.
Cuoi cung anh ta dng chan ngh ben mot con suoi ni anh ta lam du cn khat. Trong khi
ngoi o ngh, anh ta au kho ngh rang that vo ch phai co gang hn na e tr thanh
mot hoc gia. Anh ta e y cach nc t suoi chay xuong lam nen lo sau trong tach chen.
Anh ta t hoi nc mem lam sao lai co kha nang bao mon a cng. ong thi y tng o
a nay sinh ra t kien nh trong au anh. Anh ta hay lay lai long can am, t nhu rang
"Neu nc mem co kha nang bao mon hon a cng bang s kien nh trong nhieu nam.
Chac chan ta co the vt qua moi kho khan bang long kien nh". Anh ta tr lai trng
va hoc lai. Bang cong viec kien tr khong biet met moi cuoi cung ong tr thanh mot hoc
gia, la giam muc cua giao hoi. Ong rat la thanh thien sau khi ong chet moi ngi goi ong
la Thanh Isidore.
T MI :
1. monastery /'m4n6stri/ (n) : tu vien
2. novelty /'n4vlti/ (n) : ieu mi la, tan ky
3. in sight /1n sa1t/ : trong thay - out of sight /a$t 6v sa1t/ : khuat mat
4. drudgery /'dr^d26ri/ (n) : s nhoc nhan, kho s
5. grip /9r1p/ (n) : s can chat, ngoam chat
6. bull-dog /'b$lfd49/ (n) : loai cho co mat be be
7. Robert Bruce : vua x To Cach Lan
8. in despair /1n d1'spe6(r)/ : trong luc (canh) that vong
9. to quench /kwent~/ (v) : giai (khat) lam du
10. miserably /'m1zr6bl1/ (adv) : mot cach kho tam, thieu nao
11. to take heart again /te1k h@:t 6'9e1n/ (v) : lay lai long can am, hoi phuc dung kh
12. persistence /'p6's1st6ns/ (n) : s kien tr, dai dang
13. to overcome difficulties /,6$v6'k^m 'd1f1k6ltiz/ (v) : vt moi kho khan
14. bishop /bi~6p/ (n) : giam muc, chu giao
15. saint /se1nt/ : v thanh, ngi thanh thien

103. THE CHOICE OF A PROFESSION

S CHON NGHE NGHIEP
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.
ay la van e kho khan cac bac phu huynh lo lang khong t khi nien hoc cuoi cung cua
em ho hay bac ai hoc sap ket thuc. Va ay cung la ieu gay tr ngai cho thanh nien.
Neu thanh nien u ln e nhan thc noi kho khan va tam quan trong cua viec chon ung
nghe. ieu nay c nhac en trong che o phan cap Hindu von phan nh cho tre ngay
t luc sinh ra. V phong tuc lau i qui nh rang con tre phai i theo nghe cha anh chon
cho anh ta. Tuy nhien che o phan cap ngay mot suy yeu. Va oi vi tat ca nhng ngi
khong thuoc quyen chi phoi thong tr cua no, viec chon la nghe nghiep van con duy tr.

Ngay nay, viec chon la nghe nghiep han nh theo s cu xet khac nhau. V du, nguon
thu nhap cua ngi bo, tien o cua cac nghe nghiep trong tng lai cung vi kha nang tr
tue va ch hng cua tuoi tre.
Ngi giau co kha nang chu cap cho viec ao tao con cai ho bat ky nghe nao mien la
thanh nien thch hp vi nghe o. Nhng vi mot ngi ngheo, ngay ca mot ngi ha tien
khiem nhng khong co u tien e cho con anh ta hoc thanh bac s, luat s, ky s hay s
quan quan oi tr khi tre to ra co u thong minh gianh hoc bong cho hoc sinh gioi. Anh
ta phai hai long chon nghe nghiep khiem ton cho con trai cua anh ta.
Ngay khi tien bac khong phai muc tieu oi vi ngi cha, ong ta cung phai xem xet tien
o tng lai cua cac nghe khac nhau ang m ra trc mat. Co nghe em lai c may cho
ngi thong minh cham ch tien than, khong ch giau co, ma con a v xa hoi va anh
hng chnh tr. Trong khi nhng ngi khac hoan toan tot ep va ang knh lai khong co
g. Ngi cha hoac ban than ngi thanh nien se t nhien chon nghe a en s tien bo.
Tom lai, ch hng cung kha nang cua thanh nien phai cu xet. That vo dung khi gan
mooc vuong vao lo tron. Cung that m ho khi bat buoc ngi luon ban ron, hoat bat,
thch cuoc song phieu lu suot i phai chu ngoi ban giay, hoac phai co gang lam mot
thng gia ngoai c m va y tng cua thanh nien von co thien hng nghe thuat viet
lach hoac ve. Tnh cach, s thch cung vi nang lc cua tuoi tre can phai c hoc, cung
vi nghe a chon anh ta dng nh thanh cong roi.
T MI :
1. prospect /'pr4spekt/ (n) : vien canh, trien vong
2. inclination /,1nkl1ne1~n/ (n) : y hng, y nguyen
3. knotty problem /'n6ti 'pr6bl6m/ (n) : van e kho khan
4. right solution /ra1t s6'lu:~n/ (n) : s giai quyet, chnh ang
5. domination /d4m1'ne1~n/ (n) : s chi phoi, thong tr
6. consideration /k6n,s1d6're1~n/ (n) : s cu xet, xem xet
7. to adapt /6d%pt/ (v) : lam cho thch ng - adptation (v)
8. scholarship /'sk4l6~1p/ (n) : hoc bong ; s hoc van
9. opportunity /,4p6'tju:n6ti/ (n) : c hoi, dp
10. social status /'s6$~l 'ste1t6s/ (n): a v xa hoi
11. artistic /@:'t1st1k/ (adj): ve nghe thuat, my thuat
12. bent /bent/ (n): khuynh hng, s thch

104. PROCRASTINATION
TNH TR HOAN (KHAT LAN)
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 tomottow, 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 !"
T dai co ngha en la "e s viec c troi chay" en "ngay mai". No co nguon goc
tieng La Tinh eras co ngha la "ngay mai" va tiep au ng pro "trc ay" hoac "lac
hau". Tat nhien oi khi rat can thiet va khon ngoan tr hoan mot quyet nh hay mot hanh
ong ma neu a ra ket luan voi vang se ngu ngoc. Tuy nhien "tr hoan" luon co ngha la

khat lan cong viec hom nay e lai ngay mai ma ang ra phai c lam hom nay. Cham
tre va bieng nhac la loi lam se a chung ta en s sao lang khi thc hien bon phan cung
nh xu hng khat lan cho tng lai.
V vay, cai loi khat lan khong nhng oi lap vi tnh ung gi. Ngi ung gi luon quan
tam en ieu phai c hoan tat ung gi. Ngi cham tre khong bao gi hoan thanh
cong viec ung gi giac, nhng lai luon mong muon tr hoan cong viec en ngay mai,
tuan ti hay nam ti.
Tnh khat lan cuoi cung se lam mat thi gian rat nhieu cho cong viec hang ngay. Co the
do tnh li bieng, khong co ch hng lam viec luc cong viec tr nen bat tien ; hoac do
s ao tng rang co rat nhieu thi gian trong tng lai e lam nhng cong viec phai lam.
ay la mot s ao tng v khi chung ta cho rang chung ta quen ieu o ngay ca neu
chung ta co nhieu thi gian hn vao ngay mai, chung ta se co nhieu viec phai lam hn,
khong ch ngay mai, nhng cong viec chnh ang ma con cong viec hom nay chung ta
khong c lang quen. Moi ngay, chung ta eu tr hoan cong viec phai lam, cang lam
chong chat cong viec them ch v cong viec cua "ngay mai". Va cuoi cung chung ta nhan
ra rang cong viec ong lai qua ln khong the giai quyet het. Roi cuoi cung "ngi li
bieng ganh moi noi au".
Co li noi rang "tnh khat lan la ten trom thi gian". Chung ta ch co so thi gian gii
han cho viec lam cua chung ta. C moi gi chung ta lai lam hao ph khi ngoi khong, thi
gian se b anh cap bi cac ong trom, s tr hoan hay t co phan. Thi gian b lang ph la
thi gian a anh mat.
Ngi li cho rang "ng bao gi lam viec trong ngay hom nay", ngi thong minh va
khon ngoan se tao nen khong kh lanh manh "ng bao gi e ngay mai nhng ieu ban
co the lam c hom nay". Va ngi sap xep cong viec co he thong theo tng ngay khong
ch tranh khoi ganh nang tinh than cua nhng cong viec cha c giai quyet, ma con
em lai thu tieu khien bo ch. V cuoi ngay, anh ta co the tieu khien thi gian con lai vi
lng tam trong sach, anh ta la ngi biet sap xep cong viec.
Do vay chung ta hay lay khau hieu : "Lam viec o ngay".
T MI :
1. punctuality /,p^7kt~u'%l6ti/ (n) : s ung gi
2. to postpone /p6'sp6$n/ (v) : hoan lai - postponement (n)
3. dilatoriness /'d1l6t6r16s/ (n) : s cham tre
4. to shirk /~3:k/ (v) : tre nai, sao lang
5. to defer /d1'f3:(r)/ (v) : hoan lai, khat lan - deferment (n)
6. punctual /'p^7kt~u6l/ (adj) : ung gi
7. dilatory /'d1l6t6ri/ (adj) : cham tre
8. performance /p6'f0:m6ns/ (n) : s thi hanh, thc hanh
9. disinclination /,d1s,1nkl1'ne1~n/ (n) : s khong thch, ghet, s
10. illusion /1'lu:2n/ (n) : ao tng, cam giac sai lam
11. legitimate /l1d21t1m6t/ (adj) : hp phap, chanh ang
12. accumulation /6,kju:m$ 'le1~n/ (n) : s tch luy lai
13. arrear /6ri6z/ (n) : so ong lai, con d lai
14. to overtake /,6$v6'te1k/ (v) : vt c, giai quyet c
15. mental burden /'mentl 'b3:dn/ (n) : ganh nang tr oc, s ban tam

105. PRESENCE OF MIND

S NHANH TR
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 tr khon" co ngha tran tnh trong luc khan cap. ieu nay no oi lap vi tnh that
than. The gii nay, t "mind" trong thanh ng nay co ngha "ly tr". Va ngi co au oc
ang suy sup tinh than eu trai qua nhng luc cang thang va tnh cam o va van hng
dan hanh ong anh ta. Ngi nh chung ta ta noi "anh mat bnh tnh" luc khan cap hoac
trai qua nhng tnh cam s hai manh me, lo lang hay b kch ong en o l tr phai
ngng hoat ong trong mot thi gian hay "vang bat", a en hau qua ho lam va noi ieu
ngu ngoc vi s voi vang va s hai.
"Nhanh tr khon" chng mc nao o la thien phu. V co ngi co no t nhien bam sinh.
Trong khi co mot tai nan hay moi nguy bat ng lam ngi khac luong cuong, b kch ong
va xua tan noi s hai khien ho bnh tnh va quyet nh ung nhanh chong. Ngi nh the

rat may man, trong trng hp khan cap, "nhanh tr khon" co the tiet kiem nhng bc
tha ma co the lam hong viec.
Nhng tat ca eu khong c may man. ieu t nhien en vi ngi non nong "anh mat
l tr" trong cac nguy c bat ng hay tai nan. Tuy nhien, ngay ca ngi kch ong lo lang
e nuoi dng tr khon nhanh nhay mac dau khong de. ieu ln lao la lien tuc thc hien
viec kiem soat tnh cam. Chung ta phai de dat kiem tra va kiem che s tnh cam cua
nhng tnh cam nh s hai, lo lang, buon qua o hay niem vui sng. V vay neu chung ta
tao thoi quen t che, chung ta cang the li co kha nang gi vng tinh than khi oi
khang vi hiem nguy.
Mot v du ien hnh cua nhanh tr khon la cau chuyen cua Dr.Livingstone, von la nha
truyen giao ong thi la nha tham hiem My lng danh a giuc gia trc cu nhay bat ng
cua s t trong rng nh lanh tr ong nam bat tnh di at. Ket qua la s t cho rang
ong a chet, bo i. Neu Livingstone s hai va co xua tan noi s hai ay, co le ong a b s
t nuot song t i nao.
T MI :
1. collected /'k4lekt1d/ (adj) : bnh tnh, chan tnh
2. emergency /'im3:d26nsi/ (n) : luc khan cap, nguy c
3. absent-mindedness /%b'sent 'ma1ndidn6s/ (n) : s ang tr, that than
4. abeyance, in abeyance /6'be16ns/ : ngng lai, tam thi khong dung
5. to some extent /s6m 1sk'tent/ : cho ti pham vi nao o
6. flurried /'fl^rid/ (adj) : luong cuong
7. ruin /'ru:1n/ (n) : s o xup, tieu diet, hong viec
8. crisis /'kra1sis/ (n) : cn khung hoang, nguy c
9. emotion /1'm6$~n/ (n) : s xuc ong
10. hilarious /h1'le6ri6s/ (adj) : khoai tr, sung sng, cao hng
11. all the better /0:l 56 'bet6(r)/ : cang ( the li)
12. in the face of /1n 56 fe1s 6v/ : trc mat..., oi khang vi...
13. to stalk /st0:k/ (v) : i ung nh, bc i

106. LUCK
S MAY RUI
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 hoc hien ai chung ta rang khong co viec g xay en mot cach ngau nhien. Moi vat
eu la hau qua cua mot nguyen nhan nao o, ngay ca mac dau chung ta khong the kham
pha ieu no tao nen. Mot chiec la ri xuong mat at, mot lan gio thoi qua, mot bong hoa
n ro eu co nguyen nhan cua no. Do o khong the co nhng s viec ngau nhien. Tuy
nhien chung ta van dung t mo ta nhng viec ang dien ra nh la nguyen nhan cua ieu
ta khong biet. ong thi khi nhng s viec xay ra khong ro nguyen nhan co li cho quyen

li cua chung ta, chung ta noi rang ho may man. Khi ieu bat li xay ra chung ta cho
rang ho gap rui ro.
Tat ca cac tro chi eu la nhng tro chi may man, bi no khong c ch nh bi ky
nang hay d tng, ma ch n gian nhng g xay ra chung ta khong the kiem soat c
nh s rt xuong cua ong tien hay up nga cua con bai. Co nguyen nhan ro rang tai sao
va khi nao chung ta quay ong tien, oi khi "nga" va oi khi "sap". Nhng neu chung ta
chi cong bang, chung ta co the kham pha ra nguyen nhan. Do o chung ta khong the
kiem soat ong tien ri xuong, va chung ta noi rang mat nga hay mat sap nga cua no
n gian la van e may hay rui.
Ngay nay, ngu dot luon san sinh me tn. Khi ngi ta khong biet ly do tai sao mot vat xay
ra theo mot cach nao o, ho lien gan cho viec xay ra o van may hay van rui.
Ngi thng hay gap nhng viec ly thu c goi la ngi "may man", ong thi ngi
luon gap chuyen khong may c go la "rui ro". Nh the la ieu g trong con ngi ho loi
cuon ieu tot hay ieu xau. Khi anh ta co y tng ve van tot, xau trong au, ho tin vao
nhng cau chuyen me tn ngay ngo ong thi ho that s cho rang nhng vat vo tri co the
em en ieu tot hoac ieu xau. Nhng ngi nh the ro that la tam than. Gia s lam o
muoi tren ban theo hng ngoi cua ho, gia s ho ngu trong phong so 13 khach san,
rang ho i di cai thang hay nhn thay mat trang qua knh eu c xem dau hieu rui ro,
v nhng ieu nay khong co mot ly do chnh ang.
D nhien gi ay toan bo nhng ieu me tn o ieu vo ngha, ong thi ngi khong co
hoc thc lam phien ho giay lat. That ra khong co ieu may rui. Ch co ngi ngu dot e
ph cuoc song cua ho trong viec ch i phep la cua van may em en. Ngi khon ngoan
se co at c ieu ho muon bang cong sc cua ho, bang no lc khon ngoan va bang s
nghiep ngi ta eo uoi, ong thi khong e lai ieu g goi la may man. Gan nh ngi
"may man" co van may bi ho lam v no, va ngi "khong may" bo l no v ho li bieng
va me muoi.
T MI :
1. by chance /ba1 t~@:ns/ : ngau nhien, tnh c
2. favourable /'fe1v6r6bl/ (adj) : co li, thuan li
3. forethought (n) : - s ngh trc, d tng
4. head /hed/ (n) : mat nga (cua ong tien)
5. tail /te1l/ (n) : mat xap (cua ong tien)
6. to attribute /6'tr1bju:t/ (v) : quy cho, o cho, gan cho
7. inanimate /1n%n1m6t/ (adj) : vo tri giac, khong song ong
8. miracle /'m1r6kl/ (n) : phep la

107. RIVERS AND THEIR USES

SONG NGOI VA CONG DUNG CUA NO
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. An 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.
Cong dung gan gui nhat cua song ngoi la chuyen van lng nc ma con lai ra bien.
Song ngoi that s la mot ong mang khong lo co cung mot muc ch vi cong, ranh dan
nc va song ao c thiet ke nham phuc vu thanh pho. Nhng oi vi mang nc,

thanh pho oi khi se co nhng tran lut nh ky ; va neu khong co song ngoi ca nc se b
chm trong bien nc.
Tuy nhien song ngoi lam nhieu viec hn the nhieu. Tren nui, nc song ngoi thng
dang cao, tat ca suoi va dong nc tren nui se nuoi dng cay coi mang a soi, at cat t
hai ben sn nui xuong ong bang. Nc song ho chay cham qua nhng vung at bang
phang. Toan bo chat bun lang ong di ay bien sau, thanh at bun mau m. Mot so
vung at mau m nh ong bang Gangetic An o, Ai Cap, va thung lung song Nile
eu c nen bi cac song ngoi ln bang phng phap tng t. ong thi, cac song
ngoi lien tuc em at phu sa mau m en cac cach ong cua ngi trong trot.
mot nc kho can nh An o, song ngoi la nguon nc ti ln lao, a bien cac sa
mac thanh nhng khu vn bat ngat va cung nhng nong trai ph nhieu. Lay v du trang
trai Punjab nc nam song ngoi thng chay ra bien von c mot mang li kenh ao
cung cap (ieu ky la nhat tren the gii) trai khap cac vung bat ngat canh tac hang trieu
hecta vung sa mac. Khi noi ve ieu nay, nhng li tien tri cua Hebrew xa xa c
trch dan vung at hoang vu, vang ve se la ni em lai hanh phuc cho ngi canh tac.
ong thi sa mac se em lai niem vui va n ro nhng bong hong".
Song ngoi oi vi giao thong cung rat quan trong. Trc khi co ng ray nhng song
ngoi ln trong nc la nhng phng tien quan trong cho viec giao lu, ac biet la khi
ng pho con t va toi te. Va tham ch ngay nay, giao thong hang hai ang c quan
tam va can thiet. So lng hang khong lo c ch qua lai tren song bang nhng con
thuyen chay hi nc, thuyen buom cung nhng xa lan chuyen ch hang hoa. Nhng ai a
nhn thay con song nh song Ganges An o hay mississippi Chau My se hieu ngay
rang nganh hang hai van la phng tien quan trong cua song ngoi.
Cuoi cung, co nhng cai ep cua song ngoi, va cai ep o co cong dung quan trong
trong viec em lai cho con ngi niem vui cung nhng t tng cao qu va nhng tnh
cam tot ep. Noi en ve ep hoang s cua nhng giong thac sui bot, cua s yen tnh, en
ve ep bnh yen cua dong song phang lang tren vung at ph nhieu, hay cai ep huyen ao
bao la cua dong song gn song nhap nho nhp nhang khong voi va ma cung khong ngng
ngh en vi ai dng menh mong ! Trai at se anh mat i mot na ve ep cua no neu
thieu nhng dong song nh vay !
T MI :
1. drainage /'dre1n1d2/ (n) : viec rut nc ra khoi ruong ; phong thuy, thao nc
2. obvious /'4bvi6s/ (adj) : hien nhien
3. conveyance /k6n've16ns/ (n) : chuyen van, di chuyen
4. surplus /'s3:pl6s/ (n) : thang d
5. rain-water /'re1n w0:t6(r)/ (n) : nc ma
6. drain /dre1n/ (n) : cong, mang dan nc
7. on a large scale /on 6 l@:d2 ske1l/ (n) : tren pham vi ln, ai qui mo
8. gutter /'9^t6r/ (n) : ranh dan nc
9. water-channel /'w0:t6 't~@:nsl/ (n) : van ha, song ao
10. periodically /,p16ri'4d1kli/ (adv) : nh ky, c ti thi ky
11. but for /b6t f6(r)/ : neu khong co
12. to submerge /s6b'm3:d2/ (v) : lam chm xuong nc
13. torrent /'t6r6nt/ (n) : giong nc

14. level /'levl/ (n) : ong bang, at phang

15. to reclaim /r1'klem/ (v) : x dung c vao viec canh tac
16. highway /'ha1we1/ (n) : cong lo, ai lo, giao thong
17. navigable /'n%v196bl/ (adj) : co the thong hang, thuyen be i qua c
18. considerable /k6n's1d6r6bl/ (adj) : ang ke, trong yeu
19. merchandise /'m3:t~6nda1z/ (n) : hang hoa, thng pham
20. barge /b@:d2/ (n) : xa lan chuyen ch hang hoa
21. foaming /f6$m17/ (adj): sui bot, lam noi bot

108. NOTHING VENTURE, NOTHING HAVE

C AN CA, NGA VE KHONG
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 safeguarding4 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.
Cach ay vai nam, Anh a bat au mot xa hoi mi nham muc ch day tre con va ngi
ln thc hanh viec t cham soc lay ban than ho hau tranh nhng s viec xay ra tnh c va
bao ve sc khoe. Anh quoc a ra khau hieu "An toan trc het !" Hay gi gn trong gii
han cho phep. Y kien nay rat hay, bi v tnh lu tam, e phong va than trong la nhng
c tnh can thiet. Nhng khi chung c c x qua mc tr nen hanh ong hen nhat, ch
ky va ti tien. Tom lai, an toan khong phai la ieu quan trong nhat trong cuoc song, no la
mot loi lam hay mac phai nen phai at hang au.
Nhng ngi i au em lai s tien bo cho nhan loai nh nhng nha tham hiem, nhng
ngi tien phong, a quyet nh cuoc song cua ho, a tham hiem nhng vung at mi,
kham pha ra chan l mi va a en s tien bo hang au. Ho au phai la ngi cau toan,
cau than va e phong !
Neu khau hieu cua Christopher Columbus la "an toan trc het !" Chau My se khong bao
gi c kham pha. Hau nh khong ngh en s an toan, ong a dam lieu mang song, va
t bo tat ca, ra i tren mot chiec thuyen nho vt qua chau ai dng cha ai at chan
en. Neu cac nha tien tri nh Phat, Chua Giesu va Mahamet a s an toan len hang
au, the gii nay se chang bao gi c nang len gan vi Chua bang nhng li giao
huan va ton giao. Ho hai long oi au vi th thach va e lai tat ca v ieu ho tin la chan
l la s that !
Neu Dr. Simpson ngh en s an toan ca nhan, vo so nhng ngi au kho a chet neu
khong ho phai chu au kho cung cc di con dao mo cua bac s. Cau chuyen kham pha
ra thuoc me chloroform la mot sang che y khoa ay lang man. Ong a lam cuoc th
nghiem vi cac loai thuoc khac nhau hau tm ra mot loai thuoc me. Mot buoi toi no, ong
cung hai ngi ban quyet nh th xem hieu qua cua chloroform. Ho qua that khong biet
tac dung cua hi thuoc boc ra nh the nao nhng ho biet chung co the gay chet ngi.
Tuy nhien ho than trong ht hi thuoc, the la ho bat tnh. Khi tnh day ho ang nam xap
tren nen nha. T th nghiem nguy hiem nay a a en phat minh ra loai thuoc me k dieu
cho phep cac bac s phau thuat tien hanh cong viec mo xe c an toan ma trc ay
khong he co.
Trong i song kinh doanh. can phai co long dung cam, s san sang lieu lnh cung vi
tinh than mao hiem mi a en thang s nghiep ln va nhng van may ln.
Ngi muon co danh vong, giau co, quyen lc hay a v hay nhng khao khat nham anh
o nhng lam dung pho bien lan tran, ap dung cac hnh thc cai cach hay hoan thanh
cac muc ch ln lao eu phai trang b s lieu lnh. Ngi co tnh hen nhat, do d, hay t
m se kho thanh cong. Nhng vi nhng ngi tao bao co tinh than mao hiem se gat hai
c nhieu. ieu nay khong co ngha rang tnh hap tap cung vi tnh hu dung vo mu la
nhng tnh tot, bi v s can than khon ngoan la ieu can thiet trong cuoc phieu lu ay
gan da. Tuy nhien no that s khong co y rang neu ban khong lieu lnh, ban se khong c
ieu g.
T MI :
1. Safety first /'seifti f6:st/ : an toan trc het
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 ngi a kham pha ra
chau My nam 1492. (1446-1506)
3. chloroform (n) : chat c l ro fom, mot th thuoc me
4. to safe-guard /'se1f9@:d/ (v) : bao ve, gn gi
5. van /v%n/ (n) : tien phong ; chiec xe ch hang
6. cockle-shell /'k4kl ~el/ (n) : thuyen nho
7. countless /'ka$ntl6s/ (adj) : vo so, vo van vo so, rat nhieu
8. agony /'%96ni/ (n) : s au n (ti cc o)
9. anaesthetic /,%'nis'86tic/ (n) : thuoc me (dung khi giai phau)
10. fume /fju:m/ (n) : hi, hi boc ra
11. prostrate /'pr4stre1t/ (adj) : nam xap, bat tnh nhan s
12. adventurous spirit /6dvent~6r6s 'sp1r1t/ (n) : tinh than mao hiem
13. concern /k6n's3:n/ (n) : c c, s nghiep
14. to long /l0:7/ (v) : ao c, mong moi, khao khat
15. hesitating /'hez1te1t17/ (adj) : do d, bat quyet
16. fool-hardiness /'fu:l h@:d1n6s/ (n) : tnh hu dung vo mu

109. NECESSITY IS THE MOTHER OF INVENTION

CAI KHO LO CAI KHON
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 toay the
inventive faculty in man is so highly developed that he goes on inventing for the joy of
it.
Li noi nay co ngha rang khong co mot ieu g nh mot nhu cau thuc ep tr khon con
ngi hoat ong hau tm ra mot phng cach e at c ieu mong muon. Neu chung ta

co kha nang gat hai c nhng ieu ta mong muon t thien nhien, chung ta khong can
phai gianh thi gian e phat minh ra bat ky ieu g. Khi chung ta khong co kha nang,
chung ta buoc phai tm cach va phng tien lam thoa man nhng mong muon cua chung
ta.
Hang tram cai minh hoa kieu nay c a ra. cac thi ky au cua lch s nhan loai,
nhu cau giao lu a en phat minh ra ngon ng. Sau o, s can thiet phai co nham lu
gi nhng ieu ngi ta khong muon quen dan en phat minh ra ch viet. Sau o na, v
muon loan truyen thong tin va kien thc sau rong, nhanh chong, con ngi a kham pha
ra thuat an loat.
Tr lai thi ky san ban cua loai ngi, do nhu cau thc pham e an a a en cac loai
bay cung cac cam bay va cac tro la phnh hau bat thu hoang, ong thi dan en viec
che ra vu kh nh lao, no, bumrang cung cai cung va mui ten nham bat thu ang xal.
Vao thi tiet lanh, nhu cau chong lanh hau bao ve cuoc song a en viec may mac bang
da thu. Va sau o la viec che ra dung cu e may mac nh sa keo si va may det cho th
det, cung vi nghe thuat xay nha nham giup con ngi chong lai vi thi tiet khac nghiet.
Khi con ngi kham pha ra rang ho khong the am bao i song bang viec san ban c
na, mi tm cach thuan hoa mot so thu hoang va gi lai nuoi dng lam thc pham. ay
chnh la thi ai chan muc suc. ong thi nhu cau rau qua phai co thng xuyen a en
thi ai nong nghiep khi con ngi a biet trong trot va phat trien vu mua. oi vi viec
canh tac, ho phai tm cach che ra cac cong cu lam va at nh cai mai, cai cay, roi phai
tm cach lam at them mau m va them am xop.
Con ngi a met moi vi cac nguon at ai, buoc ho phai di c. Nhng bien ca menh
mong a chia cach con ngi gia cac nc vi nhau, buoc ho phai tm moi cach e vt
ai dng. Chnh nhu cau nay a en phat minh ra ca-no, thuyen buom cung tau be i
lai.
V the, con ngi co the tiep tuc cac phat minh ln lao va tuyet vi trong thi ai hien
ai. D nhien khong phai tat ca cac phat minh eu do nhu cau. Tuy nhien nhu cau a day
con ngi s dung tr oc ong thi phat trien tam tr chung ta. Ngay nay tai nang sang
che cua con ngi a phat trien trnh o cao ma ho se noi tiep hau che ra cac tro chi
giai tr.
T MI :
1. printing /'pr1nt17/ (n) : thuat an loat, in
2. snare /sne6(r)/ (n) : cai bay
3. sling /sl1n9/ (n) : cai no e lieng a
4. boomerang /'bu:m6r%7/ (n) : chiec bu m rang (vu kh cua tho dan [c, dung lieng i roi
t no bay tr lai)
5. loom /lu:m/ (n) : may det
6. inclement /1n'klem6nt/ (adj): gay gat d doi
7. the pastoral stage /'p@:st6r6l ste19/ (n) : thi ai chan muc suc
8. canoe /k6'nu:/ (n) : thuyen oc moc

110. SCHOOL LIFE

I SONG HOC NG
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".

i song trng hoc co hanh phuc hay khong le thuoc rat nhieu vao tnh chat trng
hoc, v trng hoc co nhieu loai, tot xau va khong giong nhau. Tuy nhien, ngay nay hau
het cac trng eu xng ang, co vai trng tot. Va hau nh ai cung muon on lai thi i
hoc la thi k ep nhat. D nhien, mot cau be lan au tien en trng (ac biet neu no la
trng noi tru) se khong thay sung sng. Cau be se luon gia cac gng mat xa la, va
i song ay hoan toan khac vi nha ma cau a quen song. Cau cam thay b that lac,
nh nha, va can en me xiet bao. Tuy vay cau se quen dan. Khi anh ta a quen vi moi
trng mi anh ta se cam thay de chu va sung sng.
D nhien, cung co nhng lan rut lui, tham ch hiem nguy trong i song hoc ng. Luc
nao cung co nhng con chim en trong moi an. Mot hoc sinh oi khi se nhiem thoi xau
bi gan gui cac ban xau. ong thi khi ky luat c ap dung khat khe va hoc sinh nhay
cam, bat ong co the se chu ng rat nhieu. Tuy vay nhn chung, anh hng i song
hoc ng la lanh manh, la tot ep.
Co mot ieu rang ky luat nghiem khac hoc ng co tac dung tot en tre ang tuoi
trng thanh. nha, tre thng c cng chieu va c phep lam nhieu ieu theo y
thch. Nhng trng anh ta phai biet vang li. Va chnh trng, anh ta hoc c
nhng c tnh truyen thong tot ep va bo ch : ung gi, chuyen can, ung luc, s cham
ch cung vi s vang li ung. Hoc sinh nam co the khong thch ieu nay. Nhng sau o
chung se cam n cac bai hoc khi chung trng thanh.
Khi mot hoc sinh nam khong the song cung vi cac ban trai ma khong co nhng goc o
quay pha. Cac cau trai trong i song ngoai trng lp va ky tuc xa luon tuan theo ky
luat. Mot hoc sinh nam mac phai nhng loi lam t phu, kieu ngao, hay hen nhat, ti tien va
hep hoi anh ta se b nhng ngi ban a bi loi c x tho bao, lo bch cung vi s ch trch.
hoc ng, i song tnh ban c thiet lap. Cac hoc sinh dan dan se hieu nhau hn va hnh
thanh nen tnh ban nhanh chong von la niem vui ln va la nguon sc manh cua hoc sinh.
Cac tro chi trng cung phat trien tnh cach nam nhi cho tre, khong ch em lai s
cng trang ma con day tinh than ong oi cung tinh than the thao that s.
V the khi nhng ngay hoc trng ket thuc, hoc sinh se cam thay buon khi ho noi tiep
nhng gi giai lao vi mot s hoi tiec that s. ieu nay c dien ta rat ly thu trong
nhng van th cua bai hat Harrow von thng c hat len on chao cac hoc sinh mi
lan au tien bc chan en trng cu va noi tieng.
"Thi gian c mai en roi ngay se qua i.
Co luc ban bat cht bat gap ky niem xa.
Va s nuoi tiec menh mang ve lan chia tay cuoi cung lai hien ve".
T MI :
1. reverse /r1'v3:s/ (n) : s trai lai, ngc lai
2. home-sick /'h6$ms1k/ (n) : nh nha, nh que hng
3. to settle down /'setl da$n/ (v) : an nh, an bai (song quen nep)
4. black sheep /'bl%k ~i:p/ (n) : con cu en
5. for one thing /f6(r) w^n 8i7/ : co mot ieu
6. to coddle /'k4dl/ (v) : cng, chieu chuong, nuong chieu
7. priggishness /pr191~n6s/ (n) : tnh t phu, kieu ngao
8. esprit-de-corps /e,spri: d6 'k0:(r)/ (n) : tinh than ong oi
9. sportsmanship /'sp0:tsm6n~1p/ (n) : tinh than the thao

111. ARCTIC EXPLORATION

THAM HIEM BAC CC
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 icedrift 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.
Khong the a ra mot bai tom lc ve cau chuyen tham hiem Bac cc lang man n
thuan trong mot bai xa luan ngan, ma ch co the e cap en nhng no lc thanh cong
cuoi cung e en c cc Bac va cc Nam.
Cach ay hn hai tram nam ke t nhng co gang cua Davis, Hudson va Biffin hau tm
mot con ng i t Bac en hng Tay, nhieu nha tham hiem a phai co gang i en
cc Bac. ieu nay rat kho ly giai ve s ao cam ky la rang cc Bac a gay chu y cho
nhng tam hon thch phieu lu mao hiem. Nhng luc nao cung co nhng ngi san sang
hy sinh e tm kiem con ng i o. Co le, o la c m i en ni cha ai en va lam
nhng ieu cha ai lam. ieu o a en viec tm kiem cac Chau cc, cung vi viec
chinh phuc nh nui Everest. Nha tham hiem au tien en cc Bac la Admird Peary,
ngi My. Tuy nhien no lc that s ay can am cua Dr.Naren, ngi Na-uy nam 1893
phai c e cap trc tien. Narsen a danh hang nam tri e tham hiem Bac cc, va
ong a thc hien mot ky quan noi tieng nam 1888 bang viec vt qua Dreenland t hng
ong en hng Tay. Ong a lu y rang co mot mang bang troi bien Bac qua vung Bac
cc, t eo bien B-rin en ai Tay Dng, men theo mien duyen hai Greenland va
Spritzbergen. ieu nay dan ong en vi thuyet rang con tau b mac ket trong mang bang
troi va troi theo tang bang en gan Bac cc. Va e kiem chng thuyet nay, ong a xay
nen con tau Fram co sc chu c sc manh cua nc a. Nam 1893, ong cung cac thuy
thu khi hanh tren chuyen tau cua ho. Nh d oan cua Nisen, con tau Fram b mac gia
tang bang va troi dat theo bang rong ra 15 thang tri en thang gieng nam 1895. Ro
rang con tau khong vt qua vung cc c, nhng mot khoang cach nao o. Do o,
ngay luc ay, Narsen cung 1 ngi ban ong hanh ri tau tien vao vung cc vung vi mot
oi cho. Ho a en gan Bac cc hn nhng ngi trc ay a en (v o bac 88.6)
nhng khong the tien xa hn na, va ho phai quay tr lai.
o la nam 1909, Admiral Peary vien hai quan My, mot nha tham hiem bac cc day dan
cuoi cung en c vung Bac cc. oan ngi My va Es-ki-mo khi hanh cung mot oi
cho i t mien Bac cua Grant Land vt qua bang tuyet ngay 1 thang 3 nam 1909. Va
ngay 6 thang 4 Peray cung vi ngi ay t da en va 4 ngi Eskimo a tm thay vung
Chau cc, mot vung bang tuyet trang xoa ong cng bao lay be mat cua bien sau.
Cc Nam a c chinh phuc trong the ky cua chung ta. Hai nha tham hiem khong quen
biet nhau cung len ng en Chau cc nam 1911-1912. Mot phai oan do thuyen trng
Admunlsen, ngi Na-uy dan au. Ong von la ngi khi au kham pha Bac Cc nam
1910. Nhng khi ong biet en s thanh cong cua Peary, ong quay sang tham hiem cc
Nam ma ong that s a at c thang 12 nam 1911. Tuy nhien, danh tieng khong he en
vi ong. Mot cuoc tham hiem cua ngi Anh di s ch huy cua thuyen trng Scott a
len ng vi cung muc ch tren vao thang 10 nam 1911. Nhng ho gap phai nhng
hiem nguy khong lng trc c, phai tr hoan cuoc hanh trnh. Cho en ngay 17 thang
gieng nam 1912, mot thang sau khi Admunsen a ri khoi, Scott mi cung phai oan en
cc Nam. Ho ch tm thay nhng that vong cay ang ma ho von b trc. Va chuyen quay
ve cua thuyen trng Scott a ket thuc b tham bi v ong cung cac thanh vien trong oan
a mac ket trong tran bao tuyet kinh hoang. Ho a bo mnh, khong cha lai mot ngi.
Thi the ho cung vi nhat ky au thng cua Scott a c oan ngi i tm thay vao
ngay 12 thang 12 nam 1912.

T MI :
1. The Poles /56 p6$ls/ (n) : hai a cc (Bac va Nam)
2. Nansen, Fridtjof, (1861-1930) : nha tham hiem Na Uy
3. Peary, Robert Edevin : nha tham hiem Hoa Ky (1956-1920)
4. Scott, Robert Falcon : nha tham hiem mien Nam Cc, ngi My (1868-1912)
5. summary /'s^m6ri/ (n) : bai tom lc, toat yeu
6. fascination /,f%s1'ne1~n/ (n) : s ky la, ao cam
7. Mount Everest /ma$nt 'ev6rest/ (n) : ngon nui Everest, cao nhat trong rang nui Hy-ma
lap-sn
8. gallant /'9%l6nt/ (adj) : dung cam, hao hiep, anh dung
9. exploit /'ekspl01t/ (n) : ky cong - to perform an exploit : thc hien mot ky cong
10. the Bering Strait /56 b3:ri7 stre1t/ (n) : Eo bien Be ring
11. the Atlantic (Ocean) /6t'l%ntik/ : ai Tay Dng
12. to imbed /1mbed/ (v) : lam cho mac ket
13. Eskimos /'esk1m6$/ (n) : ngi Et-ki-mo (tho dan mien cc bac My chau)
14. to forestall /f0:'st0:l/ (v) : lam trc - to be forestalled : b chan trc, b ngi ta thihanh trc
15. pathetic /p6'8et1k/ (adj) : bi at, au thng, thng tam
16. search party /s3:t~ 'p@:ti/ (n) : oan ngi i tm kiem

112. THE POSTAL SYSTEM

HE THONG BU CHNH
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.
He thong bu chnh von khong phai la phat minh hien ai. Mot ieu g o van con ton
ong trong Ba T cu. Va e quoc La Ma a thiet lap to chc xe nga 4 banh i lai thng

xuyen nhanh chong mien la chung thay the nhng con nga khoe khoan chay tiep noi
gia cac tram bu chnh doc theo cac con ng trang le, van chuyen th t en cac tnh
xa xoi. Nhng cuoi cung he thong nay khong c dung cung vi s sup o cua e quoc
La ma, giong vi nen van minh La Ma huy hoang. Mai en the ky 17, 18 cac nc tien
bo van minh cai giong vi he thong bu chnh mi c thiet lap.
He thong bu chnh hien ai cua Anh that s ghi dau bu ien tren ong xu, c Sir
Rowland Hill a ra ap dung nam 1840, cung la ngi tao ra cac con tem co keo san tien
li : mot the ky hay hn trc o a co dch vu bu chnh cua chnh phu nhng con rat
at va khong pho bien rong rai. Trc khi ng ray xe la ra i, th t thng c
gi qua Royal Mail Loaches thng xuyen qua lai gia cac pho. S ra i cua ng ray
va may chay bang hi nc a m rong he thong bu chnh va giup cho viec phan phat
th t en nhng vung xa xoi nhat c nhanh chong va thuan tien.
Vao the ky 17 Anh, viec chuyen tai th t nam trong tay cac cong ty t nhan canh tranh.
Tuy nhien chnh phu Anh a bai bo ieu nay au the ky 18 ong thi tiep quan toan bo cong
viec cua no nh mot bo phan rieng. cac nc van minh, bang kinh nghiem chnh phu cac
nc o a dung dch vu bu chnh lam viec tot cung vi cac cong viec bu chnh.
Cong viec chnh cua bo phan bu chnh tren khap at nc, tat nhien la chuyen tai th t
va bu pham. Tuy nhien viec nay a thc hien ung vi trach nhiem va quan l he thong
ien tn cung vi viec sa xe bao tr. V vay ma chung ta cung nhan c mot so nhan
nai, viec quan l ngan hang tiet kiem va ngan phieu.
Chung ta nhan th t thng xuyen, va nh co bu chnh, ch can mot ong ana, chung ta
se gi th c an toan bao am (va trc chien tranh An o ch co 1/2 an-na). Chung
ta con cha biet noi kho khan cung vi chi tieu cua ong cha ta a o bao cong sc hau
giao lu vi ban be, vi x nghiep. Chung ta se than phien neu th t cham tre. Tuy nhien
khi chung ta ngh en hang trieu la th c chuyen tai khap tren at }n hang ngay, ong
thi c phan phat an toan, chnh xac. Chung ta phai cam n to chc a tao ieu kien
thuan li cho ieu nay. Chung ta gan con tem len b th va bo vao thung th gan nhat va
khong ngh ve ieu o na. Tuy nhien no ton nhieu cong sc cua nhieu ngi hau thu
thap, nhan ra tng loai dan tem, ong dau, gi i bang tau la, thu lat va phan loai. Mat
khac dan tem va cuoi cung phan phat tay ngi nhan qua a ch ghi tren phong th. Co
le mat hang tram dam.
T MI :
1. monopoly /m6'n4p6li/ (n) : oc quyen, quyen oc chiem
2. to exist /19'z1st/ (v) : ton tai ; sinh ton - existence (n)
3. chariet /'t~%ri6t/ (n) : xe nga nhe (4 banh xe)
4. relay /'ri:le1/ (n) : tiep sc ; thay nga hay cho (e chay tiep)
5. break up /bre1k ^p/ (v) : s o v, o xup
6. adhesive /6d'hi:s1v/ (adj) : dnh, co chat keo
7. to ply /pla1/ (v) : chay i chay lai, lai vang
8. competing /k6mpiLti7/ (a) : co tnh cach canh tranh
9. parcel /'p@:rsl/ (n) : goi hang
10. money order /'rn^ni '0:d6(r)/ (n) : ngan phieu
11. to sort /s0:t/ (v) : nhat ra tng loai
12. to address /6'dres/ (v) : ghi a ch e gi ti

113. OUR ANIMAL FRIENDS

LOAI VAT THAN HU CUA CHUNG 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.
Vao thi xa xa, trc thi tien s, con ngi a biet thuan hoa thu hoang, cung vi nuoi
dng nhng an gia suc, an cu e lay thc pham, va ren luyen cho e san ban, nga
e ci, cung lac a e tho hang. Co nhng suc vat c nuoi trong nha ch e lay thc
pham nh bo, co nhng con dung vao viec bo ch nh keo cay, keo xe nga, va tai hang
nang nh bo c, la, lac a va nga. Tuy nhien nhng con thu nay trc het la no le,
ay t cua con ngi. Nhng con vat ang thng cu bo c vo beo e lay thc pham
co the goi la ban cua con ngi. Co nhng loai vat thong minh hn tren ca ay t, va no
le cua con ngi. Nhn chung chung rat trung thanh vi con ngi, la ngi ban cua con
ngi.
Noi bat len trong cac loai la cho. Tat nhien, cho co nhieu giong va co nhieu cong dung
nh san ban, gi cua, chan cu va ngay ca viec keo xe tuyet giong nhng con cho Es-kimo. Tuy vay nhieu loai cho c nuoi nh nhng ngi ban. Va mot tnh ban that s
thng ln len gia cho va chu, ho cam thay co tnh cam that s vi nhau. Nhieu ngi
cam thay cai chet cua con cho yeu thng la mot noi buon, la s mat mat mot ngi than.
ong thi cho cung heo hon dan roi chet v au kho trc cai chet cua chu.
Edinburgh, co bc tng ong cua loai cho Skye ben ngoai ngha trang, ni con cho
trung thanh qu ben mo chu, t choi thc pham cho en khi no chet v au thng.
Co le, tiep theo sau cho la nga, mot loai vat cao qu trong so nhng con vat lam ban cua
con ngi. Nga la con vat co tnh cam va trung thanh. Va ngi yeu nga khong chu
trong en tuan ma nh no le cua anh ta ma nh ngi ban trung thanh. Lau dan, mot s
cam thong day len gia ngi chu tot bung va chu nga tot ma luc nhn thay rat thu v.
Alexander ai e a bat khoc khi con nga gia Bucephalus cua ong a tng cung ong
xong pha qua cac tran chien au a bo mnh }n. Nh e to tnh cam cua mnh oi vi
chu nga trung thanh ong a xay cho chu mot ngoi mo khang trang.
Ngay ca thi ai Ai Cap co, meo c xem nh nhng con vat qu ang yeu. Nhng meo
la mot con vat ch ky so vi loai cho. Va ngi ta cho rang tnh cam cua no danh cho ong
chu hay ba chu no la tnh cam vu li la chnh.
S nhan nai cung sc chu ng cua con la la dau hieu ang yeu. Neu nh la c c x
t te. Va canh tng noi tieng trong v kch "ong Ki-xot", Sancho Panza, mot chu trai
giau co a om choang chu la i lac lau ngay sung sng en bat khoc. ieu o chng to
con ngi co the lam ban vi mot con la.
Trong so cac loai chim, vet thng la con vat ket ban vi con ngi. Thi s Cowper noi
tieng nh tai thuan hoa nho. ong thi co nhng ngi ban vi nhng con vat qu la,
ngay ca nhng sinh vat la nh ran, coc.
T MI :
1. domestication /d6'mesti'ke1t~n/ (n) : viec trong nha hay trai
2. to rear /r16(r)/ (v) : nuoi - to rear children, to rear poultry
3. bullock /'b$l6k/ (n) : bo, bo c
4. to reckon /'rek6n/ (v): coi nh la
5. preeminent /pr1em1n6nt/ (adj) : xuat sac, u viet
6. breed /bri:d/ (n) : giong, loai - to breed : nuoi
7. sledge /sled2/ (n) : xe tuyet, xe lt tuyet

8. bereavement /b1'r1v6m6nt/ (n) : s mat (ngi than thch, vat quy trong...)
9. to pine /pa1n/ (v) : heo mon dan (v au buon, hay benh hoan)
10. terrier /'teri6(r)/ (n) : mot giong cho
11. cemetery /'sem6tri/ (n) : ngha a, ngha trang
12. affectionate /6'fek~6n6t/ (adj) : than yeu, yeu men
13. steeb /sti:d/ (n) : con nga, tuan ma, chien ma
14. cupboard love /'k^b6d l^v/ (n) : tnh yeu vu li (v c cho an ngon c nuong chieu)
15. squire /'skwa16(r)/ (n) : chu trai giau co ai a chu

114. BACK TO THE LAND

TR LAI AT AI
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 steamengine, 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.
"Tr lai vi at ai" la khau hieu cua phong trao Anh cach ay vai namu. e hieu ieu
nay, can phai nhn lai lch s cua nc Anh.
Vao thi Trung Co, Anh cha co hang "ngi khong co at ai". Nc anh la mot nc
nong nghiep. T nhng a chu giau su co tai san kech su en ngi nong dan ngheo nan
nhat co vai hecta at, tat ca t nhieu eu gan bo vi at ai va s hu at ai nhieu hoac
t. Hn na, con co nhng mien rong ln la "at chung" phu thuoc vao moi ngi, va o
la ni ngi ngheo mi trong nuoi gia suc. Ngay nay, tat ca eu a thay oi. Hien nay,
mot na at ai cua Anh vi dan so 40 trieu ngi, a b lam chu bi 2000 ngi va phan
ong ngi Anh khong s hu at ai Anh.
Khong the theo doi tng bc e xem ieu nao xay ra. Khong can phai noi nhieu, khoang
gia cuoi the ky 14 va cuoi the ky 18 (400 nam) cac a chu to ln dan dan tiep quan hau
het at ai chung va bien no thanh tai san rieng, ong thi tch thu hau het ai chung va
bien no thanh tai san rieng, ong thi tch thu hau nh toan bo at ai cua ngi nong
dan ngheo. V vay nhng ngi canh tac at ai khong con la ngi s hu ruong at
na, ngoai tr ta ien va ngi lao ong tren ruong ong. Do o mi co nhng van th :
"Chung ta b tu an ong cung an ba.
Nhng ngi an cap ngong von la cua cong.
Nhng lai e song mat mot tay eu cang sanh i.
La ngi an trom cua cong t chnh an ngong".
Sau o cuoc cach mang cong nghiep no ra, a lam thay oi gng mat cua nc Anh t
mot nc nong nghiep chuyen sang mot nc co nen cong nghiep. Nh vao phat minh cua
au may hi nc va ong cua Anh cang ngay cang c gianh cho viec san xuat. Cong
nhan c thuc lam cac x nghiep ln, va con ngi tu tap lai thanh cac th tran san
xuat ln, va cang co nhieu lang bo trong cung vi nganh nong nghiep bo hoang. Ngay
nay phan ln dan so song cac pho xa ron rp ln lao va rop rp vi san xuat va thng
mai. Nc Anh tr thanh phan xng cua the gii. Nen nong nghiep cua Anh sa sut han.
Va dan so ngay cang tang en o nc Anh khong the nao trong u thc pham e nuoi
song hang treieu ngoi dan Anh. Hau het lng thc nhap t nc ngoai nh trao oi
san pham lam ra cac x nghiep, nha may.
Co c may nha cai cach that s thay ieu nay sai quay. Nen nong nghiep Anh ang sa
sut ; thanh pho qua ong dan, ngi ngheo khong co viec lam, cung oi khat tien tai va
giau co, at ai lai le thuoc hau het cac a chu giau co ; va nhieu th khac a that thoat
khoi cong viec canh tac. Va bi hau nh moi ngi khong co at ai e canh tac. Ho ch
con trong cay vao cac ong chu e tm viec lam va tien cong. Do vay ngi ta bat au bao
ong "Tr lai at ai" va nhieu ke hoach c a ra ke ca ke hoach noi tieng cua Jesse
Colling en vi moi ngi "Ba hecta at cung mot con bo" hau loi cuon nhng ngi that
nghiep ri thanh pho tr lai vi at ai cua ho trc kia. Nhng rat tiec ! Hau nh khong
ai muon quay tr ve.
Tom lai, co s canh cao nc An o. Viec phat trien nen cong nghiep An cac thanh
pho ln co the khong phai la diem phuc n thuan ; ma oi vi no ieu o co the la xu
hng i en nguy c neu co qua nhieu ngi ri bo at ai.

T MI :
1. movement /'mu:vm6nt/ (n) : phong trao cuoc van ong
2. more less /m0:r/ /les/ : khong nhieu th t ; ang chng
3. common land /'k4m6n l%nd/ (n) : cong tho, at cong
4. majority /m6'24r6ti/ (n) : a so - the great majority : ai a so
5. to trace /tre1s/ (v) : lan lai
6. suffice it to say = (let it suffice to say) /s6'fa1s 1t t6 se1/ : khong can noi nhieu, noi bay
nhieu la u
7. private property /pra1v6t 'pr4p6ti/ (n) : t san
8. tenant-farmer /'ten6nt 'f@:m6(r)/ (n) : ngi ta ien
9. to decline /d1'kla1n/ (v) : sa sut -(n.) s sa sut, suy oi
10. in exchange for /1n 1ks't~endz f6(r)/ : e anh oi

115. HOSPITALS
BENH VIEN
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.
Ngi ta cho rang benh viec xay dng trc tien do cac thay tu ao Phat An. Au
Chau, thi trung co, cac tu vien C oc giao co bon phan cham soc ngi om. Sau o co
nhng "benh vien cui" danh cho ngi mac benh cui. ong thi co mot so benh vien c

duy tr nh so tien e lai cua cac nha sang lap co t tam hau het cac nc Au Chau.
Nhng thi o, nganh y khoa con rat tho s. Va mai en the ky 19, benh vien gianh cho
dan chung co nang lc va qui mo that s a moc len. Benh vien c trang b ay u va
hien ai danh cho tre em v long t tam va khoa y khoa cua the ky 19.
Anh, cac benh vien ln c duy tr toan bo do tien quyen gop cua ong bao. o la
niem t hao cua dan toc Anh rang cac benh vien a cham soc ngi ngheo thay cho nha
nc, ma con cung cap va duy tr c cac benh vien cong ngoai tui tien cua benh vien.
Tat nhien, oi vi ngi ngheo, benh vien khong co kha nang tra tien ph cho bac s, chac
chan khong bao gi tra noi cac ca giai phau ngoai khoa. cac benh vien ln, ngi
ngheo c mien ph va c cha tr vi phng phap giai phau cung thuoc men tot
nhat, cung vi viec ao tao y ta khong ton kem. Cac benh vien c bo sung them bac s
gioi nhat ong thi c trang b vi tat ca dung cu phau thuat va y khoa hien ai nhat.
Khi chung ta nhan thay hai d kien rang benh vien Anh c bao tr bi tien quyen gop
t nguyen va c quan ly bi cac uy ban cua nhng ngi cong nhan tnh nguyen, ong
thi bao gom cac bac s noi tieng ve y ta c ao tao, c trang b vi nhng dung cu y
khoa hien ai nhat. Chung ta mi thay rang o la san pham cua long bac ai hien ai va
cua khoa hoc hien ai, rang s kien o la chnh ang la hien nhien.
Nhng phat minh nham hoan chnh phng phap cha benh cho benh nhan a c tao
ra trong thi ai hien ai. Mot trong nhng phat minh hien ai nhat la he thong giai
phau nh thuoc men c bac s Lister ap dung. Nh o cac ca phau thuat nghiem trong
c tien hanh an toan. Trong khi trc ay, trong thi ai cua ong ngay ca mot ca mo
n gian cung rat nguy hiem, thng gay chet ngi. benh vien, ngay ca ngi ngheo
nhat cung co quyen c hng cac phng phap tr benh bien ai toi u.
An, hau het cac benh vien c nha nc xay dng va tai tr ong thi c nha nc trong
coi, va c nha nc cung cap bac s, nhan vien. Tuy nhien cac nha truyen giao C oc phai
c ghi cong bi s chu cap nhieu thiet b quan trong cung vi viec quan l tot, mien ph.
Cung vay, benh vien a lap nen mot trng ao tao xuat sac cac bac s tre va cac sinh vien y
khoa. Tai ay, ho co c hoi quan sat cac ca phau thuat cung cac trng hp y khoa, va cac
can benh va cach cha tr c cac giao s hng dan giai thch bang cac v du thc te.
Anh, "viec i bo en benh vien" la mot ieu can thiet trong viec ren luyen mot bac s.
T MI :
1. voluntary subscription /'v4l6ntri s6b'skr1p~n/ (n) : s ong gop t nguyen
2. equipment /1'kwipm6nt/ (n) : s thiet b trang tr
3. antiseptic /,%nti'sept1k/ (adj) : phong nga nhiem trung
4. to tend /tend/ (v) : san soc, trong nom
5. lazar /'le1zard/ (n) : ngi mac benh phong cui
6. leper /'lep6(r)/ (n) : ngi mac benh cui (hui)
7. pious /'pa16s/ (adj) : ao c, co t tam
8. well-equipped /wel 1'kwipt/ (adj) : c trang b ay u
9. surgical operation /'s3:dj1kl ,4p6're1~n/ (n) : viec giai phau
10. to staff /st@:f/ (v) : bo sung nhan vien
11. appliance /6'pla16ns/ (n): dung cu
12. to justify /'d2^st1fa1t/ (v) : chng minh la chnh ang
13. fatal /'fe1tl/ (adj) : ch t
14. credit /'kredit/ (n) : cong lao, cong tch

116. LUXURY
S XA S
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 ell-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.
Kho ma nh ngha s xa x. Ngha hoan chnh cua t luon bien chuyen giong nh hnh
dang cua ngon nui trong lan sng mu toa giang. Theo cac nha kinh te chnh tr, xa x la
nhng g khong can thiet trong cuoc song va ay u tien nghi. Do o xa x bao gom nhieu
th khong ch s trong trang ma con la s khao khat. Nhng oi vi tn o Thanh giao, s
xa hoa thuoc ve toi loi, va la s cam do an en toi trang. Hn na, xa x khong phai la
mot y ngh hoan chnh. Chung ta khong the noi en bat ky s vat la nao rang o la s xa
hoa lang ph. V cai goi la s hoa oi vi 1 tang lp hay mot nc hoac mot giai oan
co the lai la nhu cau thiet yeu oi vi lp ngi khac hay at nc khac hoac thi ky
khac. Khi tieu chuan sinh hoat c nang cao, cai goi la lang ph oi vi ong cha ta tr
thanh nhu cau oi vi con chau ta.
Cac nha kinh te hoc phan nh s vat thanh nhu cau pham va xa x pham. Co le ieu nay
m ra cho chung ta nh ngha cua t nay. Neu chung ta ch xem xet nhu cau trong mot
phut. Nhu cau cho cuoc song va tien nghi la mot so lng va u thc pham, quan ao am,
nhien lieu va ni an . Neu mot ngi co u nhng th nay, anh ta khong ch duy tr c
cuoc song ma con gi c sc khoe. Nhng lieu con ngi, tr ngi ngheo nhat, co hai
long vi nhng nhu yeu pham tr troi nh vay khong ? Kinh Thanh co noi : "Con ngi
khong song bang banh m khong". Con ngi khong ch la mot con vat n thuan. Anh ta
con co tr oc cung mot tam hon can s boi bo giong nh c the vay. Va v cuoc song thc
te khac xa vi s ton tai n thuan, con rat nhieu s viec khac cung rat quan trong ngoai
thc pham, quan ao, nha ca va nhien lieu. Va con ngi cang thch ng vi tieu chuan
song cao, cang co nhieu th quan trong thiet yeu. Mot a tre ln len trong mot gia nh
cong nhan ngheo ch thch nghi va hai long vi mot so vat dung. Nhng oi vi a tre
quen song vi cuoc song co tieu chuan co nh ve nha ca, vat dung, ba an, quan ao,
ay t cung cac tien nghi khac, chac chan rang no se rat au kho neu buoc no phai song
trog gia nh lao ong. Nhng th nay oi vi ngi ngheo hn la s xa hoa lang ph,
nhng oi vi no lai la nhu cau thc s. Co the rang no se khong song noi neu khong co
nhng th nay.
Tr lai, s thch cua moi ca nhan con ngi khac nhau xa. oi vi mot hoc gia ham hoc
hoi, sach v (oi vi nhieu ngi la s xa x va la ieu khong can thiet) quan trong hn
ca thc pham va thc uong cung nha ca. Co nhieu sinh vien thch i trong mot em lanh
khong anh en con hn la t tc i sach v cua anh ta.
Tuy nhien, xa x luon mang ngha xau ng ve van noi thng ngay. No la ieu ang
c khinh khi, cung co ngha rang xa x la cuoc song nhan ha thap kem, t ky va khoai
lac xa hoa phung ph. Cuoc song nh the se dan en s sa oa ao c cung vi thoi h
tat xau. Ngi yeu thch s xa x se anh mat kha nang lam viec hoac se anh mat nhng
no lc qu bau, va cot cach se tr nen nhu nhc. Toan bo con ngi anh ta tr nen suy
thoai ve the chat, ve tinh than va tri thc. Xa x se pha huy toan bo cac quoc gia. Khi
Rome la mot nc cong hoa nho be, ngi La ma von c coi la co cuoc song gian d, t
chu, co long can am, chung thuy va chan that, chu kho. Nhng khi Rome tr thanh mot
e quoc hung manh, dan toc La Ma t cho phep mnh xa hoa ong thi cung luc ho tr
thanh nhu nhc va yeu uoi en noi ho a b chinh phuc mot cach de dang bi nhng
ngi xam lc tho bao phng Bac tran xuong.

T MI :
1. political economist /p6'l1t1kl 1'k4n6mist/ (n) : nha chnh tr kinh te
2. Puritan /'pj$6r1t6n/ (n) : tn o Thanh Giao
3. mortal sin /'m0:tl s1n/ (n) : toi trong, toi ac cc ai
4. the standard of living /56 'st%nd6d 6v l1v17/ : tieu chuan sinh hoat
5. necessaries /'nes6s6riz/ (n) : cac nhu yeu pham
6. luxuries /'l^k~6riz/ (n) : xa x pham
7. to be (get, become) accustomed to /bi:6'k^st6mt tu:/ (v) : quen (vi)
8. colloquial /k6'l6$kwi6l/ (adj) : ch ve thng am, hoi am
9. ignoble /19'n6$bl/ (adj) : ban tien, ha lu, hen kem
10. deterioration /d1t16r16're1~n/ (n) : s sa oa, bai hoai luan ly
11. fibre /'fa1b6(r)/ (n) : cot sach, s cng coi
12. to pamper /'p%mp6r/ (v) : nuong chieu, nang niu

117. BENEFACTORS OF MANKIND

AN NHAN CUA NHAN LOAI
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 racemen 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.
Nhan loai hng nhieu ieu ch li bang nhieu cach khac nhau, ong thi co nhieu v
nhan a t nguyen lam nhng viec co y ngha ln lao cho con chau ho mai sau. Trong bai
xa luan ngan xin trch dan mot so an nhan co long nhan ao a giup i ch khong the
nao liet ke het nhng ngi trong so ho thuoc cac giai tang trong xa hoi.
Hay i t ton giao va ve ao c cua con ngi. That kho ma em het li ch cac nha
sang lap v ai cua cac ton giao chnh a ban cho loai ngi nh la ao Phat }n, ao
Khong Trung Hoa, Thien Chua Palestin, va ao Hoi A Rap. Ben canh cac nhan vat
v ai, co khong t con ngi co cuoc song thanh thien cung nhng li day cao quy moi
thi ai. Ho a e lai nhng li le cao quy cung sach v co gia tr nham nang cao cap
bac ao c cua con ngi, va hng dan con ngi en vi Chua cung chan ly tam linh.
Thi o von co nhieu nha cai cach xa hoi nghiem chnh cung vi cac nha t tam, a au
t ca cuoc i cua ho hau anh o cac thoi xau lan tran, luat oi bai, cung nhng hu tuc,
ong thi lam giam bt ngi ngheo va noi au. Hay ngh en cong lao cua Wilberforce
va Clarkser Anh, va Lloyd Garriksan va Abraham Lincoln My. Cong viec cua ho a
a en viec huy bo che o no le. Hoac John Howard va Elizabeth Ery, nhng ngi
phan oi cac nha tu cu khung khiep va lanh ao phong trao cai cach trai giam. Ngh en
Earl Shaftsbury, ngi gianh tron thi gian va cua cai cung nh sc manh ve a v xa
hoi e em en ieu tot lanh cho tang lp lao ong thong qua viec m rong ao luat x
nghiep cung vi cong viec cai cach tnh trang c x ngi mat tr. Hay Cobden va Bright
a chong oi huy bo luat han che nhap khau ngo, ong thi ch nh gia re cho moi
ngi.
Co khong t nhng ong vua oi bai, tuy nhien chung ta phai tnh en nhng ong minh
quan c xem la an nhan cua nhan loai. Bi v viec thiet lap cung vi bao dng to
chc xa hoi that s la mot quyen li cho con ngi. Thi co xa, cai ten Asoka von la ten
cua v vua theo ao Phat, An o, lch s xem o la mot trang cac nha thong tr khon
ngoan cung nh nhan t nhat. Anh, Alfred ai e von la cha e cua dan toc, a lam
nhieu ieu hau nang cao i song cua loai ngi man r nh cac phap luat khon ngoan
cung vi s au t khong v k cua ong vao cac viec lam cong ch. Va EdwardI la 1 v vua
khon ngoan va cong bang. Chung ta cung khong the khong e cap en Solon, ngi soan
thao bo luat cho Hy Lap, cung vi vua Marcus Aurelius, mot v vua ong thi la nha triet
hoc lng dang cua e quoc La Ma.
Co nhieu ieu tot ep ln lao mang tnh nhan ao von do cac bac s va cac nha khoa hoc
v ai ban tang cho loai ngi. ien hnh la Simpson, ong anh oi cuoc song ban than
nham th nghiem tm ra thuoc me Chloroform. Nh o cac ca phau thuat nghiem trong
nhat c tien hanh khong gay au n. Jenner ngi a xoa i benh thuy au nc
Anh nh kham pha ra thuoc mien dch. Roi Lister nha phau thuat a lam cuoc cach mang

phau thuat bang phng phap vo trung. Cac nha phat minh a em en cho con ngi
cac ieu li ch vat chat khong em xue ! James Watt, nh vao cac phat minh ra au may
hi nc co cong dung au tien. Va George Stepherson vi au may xe la co cong dung
thc tien a lam cuoc cach mang cai oi tnh trang cong nghiep va xa hoi vao the ky 19.
Cac th nghiem ve ien cua Faraday a en he thong ien bao va ien thoai. Cac phat
minh cua Marconi a en ket qua vo tuyen ien bao va phat thanh truyen thanh, truyen
hnh". Tuy nhien khoang khong gian hoan toan khong con xa la ngay ca khi e cap en
hang ngan li ch ma cac phat minh khoa hoc a em en cho loai ngi.
Cuoi cung, chung ta phai e cap en cac thi s v ai cung cac nha van cua cac cuon
sach hay a a tr tng tng va nhng y tng trung thanh cua con ngi, nang cao
ban chat cao ep cua loai ngi.
T MI :
1. catalogue /'k%t6l49/ (n) : cuon muc luc, so mau hang
2. humanity /hju:'m%n6ti/ (n) : nhan ao, tnh nhan ao
3. host /h6$st/ (n) : am ong - hosts of : rat nhieu
4. to alleviate /6'li:vie1t/ (v) : lam gian d, thoa du
5. to repeal /ri'pil/ (v) : bo i thu tieu, phe huy
6. humane /hju:me1n/ (adj) : co long ao c, nhan t
7. to elevate /'el1ve1t/ (v) : nang cao,co vo
8. George Stephenson : ky s Hoa ky (1781-1848)

118. GOOD HUMOUR

TNH HAI HC
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" la t ng co tnh lch s gay tr to mo, co ngha chnh xac la chat long (so
sanh vi t "humid" co ngha la am t). Bac s thi Trung Co thng cho rang co 4 chat
dch c ban trong c the con ngi, o chnh la mau, chay nhay, dch va nc mat. o la
trang thai c the va tinh than cua con ngi, c xac nh theo t le va c hoa tron.
Neu mau la yeu to troi, ngi o han la lac quan, khoai hoat. Neu chat nhay troi hn,

ngi o phai lanh am, lanh lung hoac khong co cam giac. Neu chat dch lan at cac
chat khac, anh ta se de cau gian.
Neu co mat nhieu, anh ta se am am va bi quan. Bai giao huan cu ve "tnh vui ve" d
nhien c xem la vo ngha. Nhng t vui ve tiem an trong tnh kh, tam trang cung nh
kh chat con ngi. V the chung ta thng noi en tnh hai hc tot hoac tnh hai hc
co tac dung xau. Ban than t vui ve co ngha la kha nang e cao va thc tr khon va tieng
ci vi s ma mai. Nh khi chung ta noi en mot ngi co khieu hai hc hoac mot
cuon sach ci. o chnh la tnh vui ve.
Tnh vui ve nh mot tnh cach - co ngha la tnh kh tot, tnh vui, tot bung va on hoa. Mot
ngi vui tnh la ngi khong de b tac ong hoac tc gian, la ngi luon on hoa va ci
m, rat de hoa ong, la mot ngi ban vui ve.
Ngi co tnh kh vui ve t nhien ai cung men. Ngi ta khong thch ngi hay cau knh,
can nhan, de gian va chua cay. Ngi ta khong thch lam ban vi loai ngi nh the, v
ho de gay va cung de b xuc pham. Tuy nhien moi ngi eu thch ket ban vi ngi vui
tnh co nu ci de men va tieng ci gion gia cung vi tnh cach t te va than mat.
Tnh vui ve con la bc tng bao ve co gia tr oi vi ngi co no loai bo nhng lo au va
toan tnh trong cuoc song. Tnh vui ve se lam anh ta khong con lo au nhng chuyen vat,
va se khong buon vi moi bat hanh nho nhoi. Mark Tapley nhan vat ien hnh ve ngi co
tnh vui ve trong cau truyen h cau "Martin Chuzzlewith" cua "Dickens ngi luon t hao
co gng mat luon ti ci va khi gap ieu bat hanh nhat van gi nu ci ti. Co le,
ong la mot nhan vat hiem co. Khong co tac hai nao khi phai noi theo tam gng sang
ngi cua ong.
Do vay, vui tnh em lai hanh phuc. Ngi vui tnh khien ngi khac hanh phuc vi s
hien dien sang ngi cua anh. Va co le se lam anh ta hanh phuc ngay ca khi bau tri xam
en.
T MI :
1. humid /'hju:m1d/ (adj) : am thap, t, co nhieu nc
2. mediaeval /,medi'i:vl/ (adj) : ve thi Trung co
3. choler /'k4l6r/ (n) : s thnh no, cn tc gian
4. sanguine /'s%79w1n/ (adj) : ay hy vong, lac quan
5. phlegmatic /fle9'm%t1k/ (adj) : lanh am, lanh lung
6. stolid /'st4lid/ (adj) : khong co cam giac, tr
7. choleric /'k4l6rik/ (adj) : de noi gian, phat cau
8. bile /ba1l/ (n) : nc gan tiet ra, mat
9. pessimistic /,pes1'm1st1k/ (adj) : bi quan, yeu the
10. genial /'d2i:ni6l/ (adj) : on hoa, than thiet
11. irascible /1'r%s6bl/ (adj) : de tc, de cau knh
12. to prevent /pr1'vent/ (v) : tranh cho.. . khoi, lam can tr
ex. The thunder-storm prevented me from attending the meeting
Tran bao tap a can tr toi khong d buoi hop c.

119. SANITATION
VE 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 thanh noi ve "benh dch lan truyen trong bong toi", va can benh nay la mot vat cua
bong em theo hai ngha. V no khong nhng la nhng con vi trung gay benh kho thay,
ma chung con nuoi dng lam tang trng ch trong bong em. Chung an nap loai thc
vat thoi nat, xac ong vat muc ra va trong phan ngi, ong vat, cac ao ho toi
tam d ban cung cac vung nc tu ong lau ngay. D ban cung toi tam la cha e cua
benh tat. Neu con ngi song d ban rat de nhiem phai cac can benh lu hanh nh tho ta,
sot thng han, cung benh dch. Lay v du, Kashimir la mot trong nhng nc ep nhat
the gii, co kh hau trong lanh, at ai mau m, dong song nen th. Tuy nhien, dan so
vung nay vai nam lai giam sut mot phan v can benh dch ta. Tai sao vay ? Bi thoi d
ban cua con ngi ay a bien dong song xanh r trong vat thanh cong ranh cong cong
bi viec tuy tien nem rac trong lang ra song, va roi dan lang uong nc b nhiem oc.
Do vay tnh trang ve sinh thng xuyen lang, pho la ieu toi quan trong. T Sanitation
xuat phat t tieng La Tinh Sanitas ngha la sc khoe. Va muc ch cua ve sinh la bao ve
sc khoe cho cong ong bang cach gi gn ni an sach se, thoang anh sang va khong
kh trong lanh va nc trong sach. Hien nay. ieu nay c xem rat quan trong. Moi pho
eu co ty te va cac nhan vien ve sinh kiem tra ng pho, nha ca phai trong tnh trang
sach se, co ve sinh.
Ty y te trc het phai kiem tra ve cong ranh thao nc chnh xac Ty phai co ke hoach cu
the ve he thong cong ranh va kenh ao nham chuyen tai nc cung cac chat can d. Ke
en, ty phai xem xet he thong rut phan, phai c vui sau trong long at, hay tot hn ot
trong lo thieu. ng pho phai c quet sach eu an. Va moi ngi phai loai bo rac
ri d ban khoi nha ca.
ieu quan trong nhat la nguon nc phai trong sach. ong thi tat ca cac loai thc
pham va sa tren th trng va ca hieu phai c kiem tra. Cac mat hang khong hp ve
sinh phai c tch thu.
Khong kh trong lanh cung quan trong bang nguon nc trong sach. Cac thanh pho mi
moc len co nhng con ng rong ln cung khoang khong gian thoang ang. Nha ca
c thiet ke co nhieu khong kh va anh sang. Tuy nhien, rat kho khi chon pho co co
nhng con ng hep, toi tam cung nhng ngoi nha ngot ngat toi tan. Nhng khi c hoi
cho phep, tnh trang mat ve sinh pho xa phai c keo xuong va ng pho phai c
m rong.
Tom lai, tnh trang ve sinh bao gom viec cach ly cac can benh truyen nhiem va viec tieu
oc nha ca.

T MI :
1. refuse /'refju:s/ (n) : o bo i, phe vat, o sa thai
2. infectious diseases /1n'fek~6s d1'zi:z/ (n) : nhng benh truyen nhiem
3. pestilence /'pest1l6ns/ (n) : benh dch, benh lu hanh
4. to putrefy /'pju:tr1fa1/ (v) : muc thoi
5. excrement /'ekskr1m6nt/ (n) : phan (ngi va suc vat)
6. epidemic /,ep1dem1k/ (n) : benh truyen nhiem (lu hanh)
7. enteric /'ent6rik/ (adj) : chng sot thng han
8. earthly /'3:8li/ (adj) : cua tran gian
9. to decimate /'des1me1t/ (v) : huy diet i mot phan
10. public health department /'p^bl1c hel8 d1'p@:m6nt/ (n) : ty ve sinh cong cong, ty y te
11. hygienic /ha1'd2i:n1k/ (adj) : ch ve ve sinh
12. incinerator /1n's1n6re1t6(r)/ (n): lo ot, lo thieu
13. rubbish /'r^b1~/ (n) : rac ri, phe vat
14. premises (pl) /'premisiz/ (n) : nha ca, phong oc
15. tainted /'te1nt1d/ (adj) : ban, b dnh ban
16. to confiscate /'k4nf1ske1t/ (v) : tch thu, sung cong
17. disinfecting /,d1s1n'fekt17/ (n) : viec sat oc tieu oc

120. THE DUTIES OF A CITIZEN

TRACH NHIEM CONG DAN
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.
T cong dan co ba net ngha. No co the co ngha la ngi dan thanh pho e phan biet vi
ngi dan lang. Th hai la, ngi song trong thanh pho nhan thc ac quyen cung bon
phan oi vi chnh quyen a phng, cung nh mot cong dan cua Manchester hoac cua
Banbay. Cuoi cung no co the mang ngha cua 1 quoc gia co chu quyen ma chung ta
thng noi en cong dan Anh hay cong dan Phap.
Ngha au tien c e sang 1 ben. V chu e co lien quan en ngha th hai va th ba.
Vay th bon phan cua ngi cong dan oi vi pho phng va at nc nh the nao !
Cong dan la thanh vien cua cong ong, cho du la cong ong o la mot thanh pho hay
mot at nc. Va v la thanh vien cua 1 cong ong anh ta co hai quyen li cung cac bon
phan sau. Chung ta noi en tap the ton tai v li ch cua moi mot thanh vien hay moi
thanh vien ton tai v li ch cua cong ong. Quan iem au tien, ng tren quan iem ca
nhan, nhan manh en quyen li cua cong dan. Quan iem th hai theo quan iem cua
ngi xa hoi chu ngha, nhan manh en bon phan cong dan. Ngi ta cho rang at nc
ton tai v ieu tot ep cho cong dan. ung vay ! Co ngi noi rang cac cong dan song v
tng lai ep e cua at nc. ieu o cung ung. Ca hai quan iem phai c lien ket,
ong thi ngi cong dan phai nhan thc ro rang at nc ma anh le thuoc co bon phan
oi vi anh (oi vi quyen li cua anh) va rang anh phai co ngha vu oi vi at nc
(bon phan cua anh).
Tuy nhien, khi chung ta khong gap nguy hiem chung ta thng quen i quyen li cong dan
cua chung ta. Cach khon ngoan la phai nhan manh en bon phan cua chung ta.
Bon phan, cua ngi cong dan trc het la phai trung thanh vi to quoc, que hng. Chu
ngha yeu nc khong co ngha rang "at nc toi". Nhng no that s co ngha rang
trong tnh trang quoc gia khung hoang hay nguy ngap, ngi cong dan phai san sang xa
than bao ve to quoc, tham ch neu can hy sinh ca cuoc i mnh.
Th hai, bon phan ngi cong dan phai tuan theo luat nc. Anh ta khong oong tnh vi
toi von vi pham phap luat. Anh ta co the t quan tam en mot so ieu luat, thieu khon
ngoan va thieu cong bang. Va anh ta nen s dung toan bo phng tien hien phap trong
kha nang quyen lc cua anh ta nh bai dien thuyet, viet bao, hay to chc va dung quyen
bau c, phai ap dung luat mi cai cach hay bo nhng luat khong can thiet.
ieu th ba, cong dan phai thc hien nhieu hn luat yeu cau. Khi ieu kien phep, anh ta
phai tch cc giup ngi bao ve phap luat tr kh toi ac va bat giam toi pham. Ho phai
chng to cho toi pham thay rang ho khong nhng la canh sat ma con la ngi cong dan
chong toi ac ang trong.

ieu th t, anh ta phai quan tam nhay ben ve chnh tr. V rang moi cong dan co quyen
bau c v tng lai tot ep cho to quoc.
Anh ta phai xac lap y kien ro rang ieu nao em lai ieu tot ep nhat cho at nc anh ta
va ngi nao co nang lc cai quan at nc gioi nhat. ong thi bo luat mi nao cung
hnh thc cai cach nao la can thiet. Va sau o anh ta nen tch cc dung sc anh hng
nham xuc tien cac bien phap tren.
Tom lai, ngi cong dan phai san sang neu anh ta co kha nang va c keu goi, hay lam
i hau ap lai bang viec phuc vu tnh nguyen tch cc oi vi thanh pho hoac at nc
mnh, bang viec phuc vu chnh quyen a phng, cac uy ban giao duc cong dan tot
khong co quyen e cong viec quan ly hoc vien quoc gia hay a phng cho cac chnh tr
gia chuyen nghiep.
T MI :
1. privilege /'pr1v6l1d2/ (n) : oc quyen
2. sovereign state /'s4vr1n ste1t/ (n) : quoc gia co chu quyen
3. individualist /,1nd1v1d2$6l1st/ : ngi theo ca nhan chu ngha
4. socialist /s6$~6l1st/ (n) : ngi theo xa hoi chu ngha
5. obligation /,4bl1'9e1~n/ (n) : ngha vu, bon phan
6. constitutional /,k4nst1'tju:~enl/ (adj) : ve hien phap, phap tr
7. as a whole : toan the, toan bo
8. to forward /f0:w6d/ (v) : xuc tien
9. central legislature /'sent6 'led21sle1t~6/ (n) : vien lap phap trung ng, ngh vien
10. professional politician /pr6'fe~6nl ,p4l1't1~n/ (n) : chnh tr gia chuyen nghiep