Twain, Mark
(Florida, Missouri 1835-1910 Redding, Conn.) : Schriftsteller
Name Alternative(s)
Clemens, Samuel Langhorne
Subjects
Index of Names : Occident
/
Literature : Occident : United States of America
Chronology Entries (77)
| # | Year | Text | Linked Data |
|---|---|---|---|
| 1 | 1852- |
Mark Twain and China : general 1852-2000 1987 Liu Haiming : Mark Twain's first appearance on the Chinese literary scene was not in the role of humorist. The style of his humor was not easy for literate Chinese, with their different cultural traditions, to understand and appreciate. The purpose of many translations of the late Qing was to introduce the social systems and customs of other countries to the Chinese people. Twain is usually termed a humorous satirist' in Chinese literary circles. He was a great literary pioneer and the first writer successfully to express American life using the language of the American people. Twain's humor was a unification, continuation and development of the traditional language, form and content of the American west. 2010 Ou Hsin-yun : Although the actual presence of the Chinese was rare on the American East Coast in the nineteenth century, frontier writings and dramas with Chinese characters were popular, because the readers and audiences were curious about the American West. Twain exhibited his fascination with and sympathy for the Chinese through his attack on the racist practices against the Chinese in his 'Disgraceful persecution of a boy', 'John Chinaman in New York', 'Goldsmith's friend abroad again', his novel 'Roughing it,' and the play 'Ah Sin'. Twain's writings demonstrate American Orientalism as influenced not only by the American's relations with the Orient, but also by their different social ideologies and self-identification of nationality. Since Twain endeavored to understand the Chinese and protest against Western imperialism, his writings offer different perspectives on Asian people. 2010 Martin Zehr : The conclusion that Twain's observations of the Chinese, direct and otherwise, influences his writings, especially in terms of his acute awareness of the roles of race, class, and ethnicity in his characters, is inescapable. One of the less controversial statements one can make regarding his personal and literary evolution is that a change did in fact take place in his personal attitudes with respect to each of these factors, even acknowledging, that Twain is still the subject of occasional charges of racism. A review of his writings on the Chinese reveals the importance of his observations in this regard, even though they rarely constitute a prominent role in his work. Nevertheless, from the time of his first focused writings on the Chinese, during his journalistic apprenticeships in the West, it is apparent that Twain is closely noting and, unlike many of his contemporaries, choosing not to ignore the fate of these immigrants. During Twain's lifetime, it is doubtful that his attitudes toward the Chinese ever represented anything more than a distinctly minority opinion in the United States, where the fears of 'yellow peril' or the protectionist proclivities of organized labor were continually leveraged by clever politicians into support for the official exclusionary policies against Chinese immigration beginning in 1882. |
|
| 2 | 1853 |
Letter from Mark Twain to Jane Lampton Clemens ; Aug. 31 (1853). About appalled by the “mass of human vermin”, including niggers, mulattoes, quadroons, Chinese, to wade through this mass of human vermin, would raise the ire of the most patient person that ever lived. Mark Twain probably met Chinese immigrants for the first time during his first trip to New York. |
|
| 3 | 1864 |
Twain, Mark. Chinese slaves [ID D29353]. Captain Douglass and Watchman Hager boarded the ship Clara Morse, on Sunday morning, the moment she arrived, and captured nineteen Chinese girls, who had been stolen and brought from Hongkong to San Francisco to be sold. They were a choice lot, and estimated to be worth from one hundred and fifty to four hundred dollars apiece in this market. They are shut up for safe-keeping for the present, and we went and took a look at them yesterday; some of them are almost good-looking, and none of them are pitted with small pox - a circumstance which we have observed is very rare among China women. There were even small children among them - one or two not two years old, perhaps, but the ages of the majority ranged from four teen to twenty. We would suggest, just here that the room where these unfortunates are confined is rather too close for good health - and besides, the more fresh air that blows on a Chinaman, the better he smells. The heads of the various Chinese Companies here have entered into a combination to break up this importation of Chinese prostitutes, and they are countenanced and supported in their work by Chief Burke and Judge Shepheard. Now-a-days, before a ship gets her cables out, the Police board her, seize the girls and shut them up, under guard, and they are sent back to China as soon as opportunity offers, at the expense of the Chinese Companies, who also send an agent along to hunt up the families from whom the poor creatures have been stolen, and restore to them their lost darlings again. Our Chinese fellow citizens seem to be acquiring a few good Christian instincts, at any rate. |
|
| 4 | 1864 |
Twain, Mark. Opium smugglers [ID D29360]. The ingenuity of the Chinese is beyond calculation. It is asserted that they have no words or expressions signifying abstract right or wrong. They appreciate "good" and "bad," but it is only in reference to business, to finance, to trade, etc. Whatever is successful is good; whatever fails is bad. So they are not conscience-bound in planning and perfecting ingenious contrivances for avoiding the tariff on opium, which is pretty heavy. The attempted swindles appear to have been mostly, or altogether, attempted by the Coolie passengers - the Chinese merchants, either from honorable motives or from policy, having dealt honestly with the Government. But the passengers have reached the brains of rascality itself, to find means for importing their delicious drug without paying the duties. To do this has called into action the inventive genius of brains equal in this respect to any that ever lodged on the top end of humanity. They have, doubtless, for years smuggled opium into this port continuously. The officers of Customs at length got on their track, and the traffic has become unprofitable to the Coolies, however well it has been paying the officials through the seizures made. The opium has been found concealed in double jars and brass eggs, as heretofore described, brought ashore in bands around the body, and by various other modes. |
|
| 5 | 1864 |
Twain, Mark. The new Chinese temple [ID D29361]. Being duly provided with passes, through the courtesy of our cultivated barbaric friend, Ah Wae, out side business-agent of the Ning Yong Company, we visited the new Chinese Temple again yesterday, in company with several friends. After suffocating in the smoke of burning punk and josh lights, and the infernal odors of opium and all kinds of edibles cooked in an unchristian manner, until we were becoming imbued with Buddhism and beginning to lose our nationality, and imbibe, unasked, Chinese instincts, we finally found Ah Wae, who roused us from our lethargy and saved us to our religion and our country by merely breathing the old, touching words, so simple and yet so impressive, and withal so familiar to those whose blessed privilege it has been to be reared in the midst of a lofty and humanizing civilization: "How do, gentlemen - take a drink ?" By the magic of that one phrase, our noble American instincts were spirited back to us again, in all their pristine beauty and glory. The polished cabinet of wines and liquors stood on a table in one of the gorgeous halls of the temple, and behold, an American, with those same noble instincts of his race, had been worshipping there before us - Mr. Stiggers, of the Alta. His photograph lay there, the countenance subdued by accustomed wine, and reposing upon it appeared that same old smile of serene and ineffable imbecility which has so endeared it to all whose happiness it has been to look upon it. That apparition filled us with forebodings. They proved to be well founded. A sad Chinaman - the sanctified bar-keeper of the temple - threw open the cabinet with a sigh, exposed the array of empty decanters, sighed again, murmured "Bymbye, Stiggins been here," and burst into tears. No one with any feeling would have tortured the poor pagan for further explanations when manifestly none were needed, and we turned away in silence, and dropped a sympathetic tear in a fragrant rat-pie which had just been brought in to be set before the great god Josh. The temple is thoroughly fitted up now, and is resplendent with tinsel and all descriptions of finery. The house and its embellishments cost about eighty thousand dollars. About the 5th of September it will be thrown open for public inspection, and will be well worth visiting. There is a band of tapestry extending around a council-room in the second story, which is beautifully embroidered in a variety of intricate designs wrought in bird's feathers, and gold and silver thread and silk fibres of all colors. It cost a hundred and fifty dollars a yard, and was made by hand. The temple was dedicated last Friday night, and since then priests and musicians have kept up the ceremonies with noisy and unflagging zeal. The priests march backward and forward, reciting prayers or something in a droning, sing-song way, varied by discordant screeches somewhat like the cawing of crows, and they kneel down, and get up and spin around, and march again, and still the infernal racket of gongs, drums and fiddles, goes on with its hideous accompaniment, and still the spectator grows more and more smothered and dizzy in the close atmosphere of punk-smoke and opium-fumes. On a divan in one hall, two priests, clad in royal robes of figured blue silk, and crimson skull caps, lay smoking opium, and had kept it up until they looked as drunk and spongy as the photograph of the mild and beneficent Stiggers. One of them was a high aristocrat and a distinguished man among the Chinamen, being no less a personage than the chief priest of the temple, and "Sing-Song" or President of the great Ning-Yong Company. His finger-nails are actually longer than the fingers they adorn, and one of them is twisted in spirals like a cork screw. There was one room half full of priests, all fine, dignified, intelligent looking men like Ah Wae, and all dressed in long blue silk robes, and blue and red topped skull caps, with broad brims turned up all round like wash-basins. The new temple is ablaze with gilded ornamentation, and those who are fond of that sort of thing would do well to stand ready to accept the forthcoming public invitation. |
|
| 6 | 1864 |
Twain, Mark. Chinese railroad obstructions [ID D29362]. The Chinese in this State are becoming civilized to a fearful extent. One of them was arrested the other day, in the act of preparing for a grand railroad disaster on the Sacramento Valley Railroad. If these people continue to imbibe American ideas of progress, they will be turning their attention to highway robbery, and other enlightened pursuits. They are industrious. |
|
| 7 | 1864 |
Twain, Mark. The Chinese temple [ID D29363]. The New Chinese Temple in Broadway - the "Ning Yong Wae Quong" of the Ning Yong Company, was dedicated to the mighty Josh night before last, with a general looseness in the way of beating of drums, clanging of gongs and burn ing of yellow paper, commensurate with the high importance of the occasion. In the presence of the great idol, the other day, our cultivated friend, Ah Wae, informed us that the old original Josh (of whom the image was only an imitation, a substitute vested with power to act for the absent God, and bless Chinamen or damn them, according to the best of his judgment,) lived in ancient times on the Mountain of Wong Chu, was seventeen feet high, and wielded a club that weighed two tons; that he died two thousand five hundred years ago, but that he is all right yet in the Celestial Kingdom, and can come on earth, or appear anywhere he pleases, at a moment's notice, and that he could come down here and cave our head in with his club if he wanted to. We hope he don't want to. Ah Wae told us all that, and we deliver it to the public just as we got it, advising all to receive it with caution and not bet on its truthfulness until after mature reflection and deliberation. As far as we are concerned, we don't believe it, for all it sounds so plausible. |
|
| 8 | 1864 |
Twain, Mark. China at the fair [ID D29364]. Chy Lung, of Dupont street, near Washington, has deposited at the Fair Pavilion, a hideous carved image of a Chinese lion, for exhibition. It is embellished with all the ghastly-painted deviltry so pleasing to the Chinese taste and so grateful to his eye. It will be well for the prudent Christian to treat the monster with respect, for it may, possibly, be a Pagan god in disguise. |
|
| 9 | 1864 |
Twain, Mark. The battered Chinaman case [ID D29365]. Andrew Benson and Wm. Silk, two of the triad who were charged with having pounded a Chinaman to pieces in a slaughter house, a few days since, were examined yesterday in the Police Court. Benson was discharged and Silk sent up to the County Court. |
|
| 10 | 1864 |
Twain, Mark. Chinese banquet [ID D29366]. The President and officers of the Ning Yong Company request the pleasure of our company to a Chinese banquet to be given to-morrow at three o'clock. So reads the handsomely printed card of invitation, issued and signed by "Ah Wee, Inspector." We shall do ourselves the honor, and the Company the happiness, to save up a desolating appetite for the occasion. |
|
| 11 | 1864 |
Letter from Mark Twain to Mrs. Jane Clemens and Mrs. Moffett ; Sept. 25 (1864). By the new census, San Francisco has a population of 130,000. They don't count the hordes of Chinamen. |
|
| 12 | 1864 | Mark Twain and Steve Gillis worked for the San Francisco Morning Call and were living on California Street. Their window looked down on a lot of Chinese houses, small wooden shanties covered with beatenout cans. Steve and Mark would look down on these houses, waiting until all Chinamen were inside ; one of them would grab an empty beer-bottle, throw it down on those tin roofs, and dodge behind the blinds. The Chinamen would swarm out and look up and pour out Chinese vituperation. By and by, when they had retired and everything was quiet again, their tormentors would throw another bottle. This was their Sunday amusement. |
|
| 13 | 1865 |
Twain, Mark. Our active police [ID D29367]. The Call gives an account of an unoffending Chinese rag-picker being set upon by a gang of boys and nearly stoned to death. It concludes the paragraph thus: "He was carried to the City and County Hospital in an insensible condition; his head haying been split open and his body badly bruised. The young ruffians scattered, and it is doubtful if any of them will be recognized and punished." If that unoffending man dies, and a murder has consequently been committed, it is doubtful whether his murderers will be recognized and punished, is it? And yet if a Chinaman steals a chicken he is sure to be recognized and punished, through the efforts of one of our active police force. If our active police force are not too busily engaged in putting a stop to petty thieving by Chinamen, and fraternizing with newspaper reporters, who hold up their wonderful deeds to the admiration of the community, let it be looked to that the boys who were guilty of this murderous assault on an industrious and unoffending man are recognized and punished. The Call says "some philanthropic gentlemen dispersed the miscreants;" these philanthropic gentlemen, if the police do their duty and arrest the culprits, can probably recognize them. |
|
| 14 | 1866 |
Twain, Mark. Labor ; Coolies for California [ID D29368]. LABOR The principal labor used on the plantations is that of Kanaka men and women - six dollars to eight dollars a month and find them, or eight to ten dollars and let them find themselves. The contract with the laborer is in writing, and the law rigidly compels compliance with it; if the man shirks a day's work and absents himself, he has to work two days for it when his time is out. If he gets unmanageable and disobedient, he is condemned to work on the reef for a season, at twenty-five cents a day. If he is in debt to the planter for such purchases as clothing and provisions, however, when his time expires, the obligation is canceled - the planter has no recourse at law. The sugar product is rapidly augmenting every year, and day by day the Kanaka race is passing away. Cheap labor had to be procured by some means or other, and so the Government sends to China for Coolies and farms them out to the planters at $5 a month each for five years, the planter to feed them and furnish them with clothing. The Hawaiian agent fell into the hands of Chinese sharpers, who showed him some superb Coolie samples and then loaded his ships with the scurviest lot of pirates that ever went unhung. Some of them were cripples, some were lunatics, some afflicted with incurable diseases and nearly all were intractable, full of fight and animated by the spirit of the very devil. However, the planters managed to tone them down and now they like them very well. Their former trade of cutting throats on the China seas has made them uncommonly handy at cutting cane. They are steady, industrious workers when properly watched. If the Hawaiian agent had been possessed of a reasonable amount of business tact he could have got experienced rice and sugar cultivators - peaceable, obedient men and women - for the same salaries that must be paid to these villains, and done them a real service by giving them good homes and kind treatment in place of the wretchedness and brutality they experience in their native land. Some of the women are being educated as house servants, and I observe that they do not put on airs, and "sass" their masters and mistresses, and give daily notice to quit, and try to boss the whole concern, as the tribe do in California. COOLIES FOR CALIFORNIA You will have Coolie labor in California some day. It is already forcing its superior claims upon the attention of your great mining, manufacturing and public improvement corporations. You will not always go on paying $80 and $100 a month for labor which you can hire for $5. The sooner California adopts Coolie labor the better it will be for her. It cheapens no labor of men's hands save the hardest and most exhausting drudgery - drudgery which neither intelligence nor education are required to fit a man for - drudgery which all white men abhor and are glad to escape from. You may take note of the fact that to adopt Coolie labor could work small hardship to the men who now do the drudgery, for every ship-load of Coolies received there and put to work would so create labor - would permit men to open so many mines they cannot afford to work now, and begin so many improvements they dare not think of at present - that all the best class of the working population who might be emancipated from the pick and shovel by that ship-load would find easier and more profitable employment in superintending and overseeing the Coolies. It would be mote profitable, as you will readily admit, to the great mining companies of California and Nevada to pay 300 Chinamen an aggregate of $1,500 a month - or five times the amount, if you think it mote just - than to pay 300 white men $30, 000 a month. Especially when the white men would desert in a body every time a new mining region was discovered, but the Chinamen would have to stay until their contracts were worked out. People are always hatching fine schemes for inducing Eastern capital to the Pacific coast. Yonder in China are the capitalists you want - and under your own soil is a bank that will not dishonor their checks. The mine purchased for a song by Eastern capital would pour its stream of wealth past your door and empty it in New York. You would be little the richer for that. There are hundreds of men in California who are sitting on their quartz leads, watching them year after year, and hoping for the day when they will pay - and growing gray all the time - hoping for a cheapening of labor that will enable them to work the mine or warrant another man in buying it - who would soon be capitalists if Coolie labor were adopted. The Mission Woolen Mill Company take California wool and weave from it fabrics of all descriptions, which they challenge all America to surpass, and sell at prices which defy all foreign competition. The secret is in their cheap Chinese labor. With white labor substituted the mills would have to stop. The Pacific Railroad Company employ a few thousand Chinamen at about $30 a month, and have white men to oversee them. They pronounce it the cheapest, the best, and most quiet, peaceable and faithful labor they have tried. Some of the heaviest mining corporations in the State have it in contemplation to employ Chinese labor. Give this labor to California for a few years and she would have fifty mines opened where she has one now - a dozen factories in operation where there is one now - a thousand tons of farm produce raised where there are a hundred now - leagues of railroad where she has miles to-day, and a population commensurate with her high and advancing prosperity. With the Pacific Railroad creeping slowly but surely toward her over mountain and desert and preparing to link her with the East, and with the China mail steamers about to throw open to her the vast trade of our opulent coast line stretching from the Amoor river to the equator, what State in the Union has so splendid a future before her as California? Not one, perhaps. She should awake and be ready to join her home prosperity to these tides of commerce that are so soon to sweep toward her from the east and the west. To America it has been vouchsafed to materialize the vision, and realize the dream of centuries, of the enthusiasts of the old world. We have found the true Northwest Passage - we have found the true and only direct route to the bursting coffers of "Ormus and of Ind" - to the enchanted land whose mere drippings, in the ages that are gone, enriched and aggrandized ancient Venice, first, then Portugal, Holland, and in our own time, England - and each in succession they longed and sought for the fountain head of this vast Oriental wealth, and sought in vain. The path was hidden to them, but we have found it over the waves of the Pacific, and American enterprise will penetrate to the heart and center of its hoarded treasures, its imperial affluence. The gateway of this path is the Golden Gate of San Francisco; its depot, its distributing house, is California - her customers are the nations of the earth; her transportation wagons will be the freight cars of the Pacific Railroad, and they will take up these Indian treasures at San Francisco and flash them across the continent and the vessels of the Pacific Mail Steamship Company will deliver them in Europe fifteen days sooner than Europe could convey them thither by any route of her own she could devise. California has got the world where it must pay tribute to her. She is about to be appointed to preside over almost the exclusive trade of 450,000,000 people - the almost exclusive trade of the most opulent land on earth. It is the land where the fabled Aladdin's lamp lies buried - and she is the new Aladdin who shall seize it from its obscurity and summon the geni and command him to crown her with power and greatness, and bring to her feet the hoarded treasures of the earth! I may have wandered away from my original subject a little, but it is no matter - I keep thinking about the new subject, and I must have wandered into it eventually anyhow. |
|
| 15 | 1866 |
Mark Twain and Anson Burlingame. Mark Twain's interest in China had been aroused and partially influenced by Anson Burlingame. Twain met Burlingame when he was working as a correspondent for the 'Sacramento Union' in Sandwich Islands, Hawaii. Letter from Mark Twain to Jane Lampton Clemens and Pamela A. Moffett ; Honolulu, Sandwich Islands, 21 June 1866. Hon. Anson Burlingame, U.S. Minister to China, & Gen. Van Valkenburgh, Minister to Japan, with their families & suits, have just arrived here en route. They were going to do me the honor to call on me this morning, & that accounts for my being out of bed now. You know what condition my room is always in when you are not around—so I climbed out of bed & dressed & shaved pretty quick & went up to the residence of the American Minister & called on them. Mr. Burlingame told me a good deal about Hon. Jere Clemens & that Virginia Clemens who was wounded in a duel. He was in Congress years together with both of them. Mr. B. sent for his son, to introduce him—said he could tell that frog story of mine as well as anybody. I told him I was glad to hear it, for I never tried to tell it myself, without making a botch of it. At his request I have loaned Mr Burlingame pretty much everything I ever wrote. I guess he will be an almighty wise man if by the time he wades through that lot. Letter from Mark Twain to Mrs. Jane Clemens and Mrs. Moffett ; Honolulu, June 27 (1866). Mr. Burlingame went with me all the time, and helped me question the men—throwing away invitations to dinner with the princes and foreign dignitaries, and neglecting all sorts of things to accommodate me. You know how I appreciate that kind of thing—especially from such a man, who is acknowledged to have no superior in the diplomatic circles of the world, and obtained from China concessions in favor of America which were refused to Sir Frederick Bruce and Envoys of France and Russia until procured for them by Burlingame himself—which service was duly acknowledged by those dignitaries. He hunted me up as soon as he came here, and has done me a hundred favors since, and says if I will come to China in the first trip of the great mail steamer next January and make his house in Pekin my home, he will afford me facilities that few men can have there for seeing and learning. He will give me letters to the chiefs of the great Mail Steamship Company which will be of service to me in this matter. I expect to do all this, but I expect to go to the States first—and from China to the Paris World's Fair. Letter from Mark Twain to Mrs. Jane Clemens and family ; San F., Dec. 4 (1866). The China Mail Steamer is getting ready and everybody says I am throwing away a fortune in not going in her. I firmly believe it myself. |
|
| 16 | 1868 |
Twain, Mark. The treaty with China [ID D29324]. ARTICLE I. His Majesty, the Emperor of China, being of the opinion that in making concessions to the citizens or subjects of foreign Powers of the privilege of residing on certain tracts of land, or resorting to certain waters of that Empire for the purposes of trade, he has by no means relinquished his right of eminent domain or dominion over the said land and waters, hereby agrees that no such concession or grant shall be construed to give to any Power or party which may be at war with or hostile to the United States the right to attack the citizens of the United States or their property within the said lands or waters; and the United States, for themselves, hereby agree to abstain from offensively attacking the citizens or subjects of any Power or party or their property with which they may be at war on any such tract of land or waters of the said Empire; but nothing in this article shall be construed to prevent the United States from resisting an attack by any hostile Power or party upon their citizens or their property. It is further agreed that if any right or interest in any tract of land in China has been or shall hereafter be granted by the Government of China to the United States or their citizens for purposes of trade or commerce, that grant shall in no event be construed to divest the Chinese authorities of their right of jurisdiction over persons and property within said tract of land, except so far as that right may have been expressly relinquished by treaty. In or near one or two of the cities of China the Emperor has set apart certain tracts of land for occupation by foreigners. The foreigners residing upon these tracts create courts of justice, organize police forces, and govern themselves by laws of their own framing. They levy and collect taxes, they pave their streets, they light them with gas. These communities, through liberality of China, are so independent and so unshackled that they have all the seeming of colonies—insomuch that the jurisdiction of China over them was in time lost sight of and disregarded—at least, questioned. The English communities came to be looked upon as a part of England, and the American colonies as part of America; and so, after the Trent affair, it was seriously held by many that the Confederate ships of war would be as justifiable in making attacks upon the American communities in China as they would be in attacking New York or Boston. This doctrine was really held, notwithstanding the supremacy of China over these tracts of land was recognized at regular intervals in the most substantial way, viz., by way of payment to the Government of a stipulated rental. Again, these foreign communities took it upon themselves to levy taxes upon Chinamen residing upon their so-called "concessions," and enforce their collection. Perhaps those Chinamen were as well governed as they have been anywhere in China, perhaps it was entirely just that they should pay for good government—but the principle was wrong; it was an encroachment upon the rights of the crown, and caused the Government uneasiness; the boundary thus passed there was no telling how far the encroachment might be pushed. The municipal council which taxed these Chinamen was composed altogether of foreigners, so there was taxation without representation—a policy which we fought seven years to overthrow. The French have persistently claimed the right to exercise untrammeled jurisdiction over both natives and foreigners residing within their "concessions," but the present Minister, Monsieur Moustier, has yielded this position in favor of the anti-concession doctrine, and thus have ignored the "eminent dominion" of the Chinese Government. Under Article 1 of the new treaty, the question of whether an enemy of America can attack an American colony in China is answered in the negative. Under it the right of the Chinese Government to regulate the governing, taxing, and trying of its subjects resident within American "concessions" is recognized—in a word, its supreme control over its own people is recognized. Also (in the final sentence) its control over scattering foreigners (of nationalities not in treaty relations with China) not enrolled the regular concessions is "granted." During a war between Russia and Denmark, a Prussian man-of-war captured two Danish vessels lying at harbor in a Chinese harbor or roadstead, and carried them off. Article 1 of this treaty pledges that like offenses shall not be committed in Chinese waters by American cruisers, and looks to Chinese protection of American ships against such outrages. ARTICLE 2. The United States of America and His Majesty the Emperor of China, believing that the safety and prosperity of commerce will thereby best be promoted, agree that any privilege or immunity in respect to trade or navigation within the Chinese dominions which may not have been stipulated for by treaty, shall be subject to the discretion of the Chinese Government, and may be regulated by it accordingly, but not in a manner or spirit incompatible with the treaty stipulations of the parties. At a first glance, this clause would seem unnecessary—unnecessary because the granting of any privilege not stipulated in a treaty with China, must of course be a matter entirely subject to the pleasure of the Chinese Government. Yet the clause has its significance. There is in China a class of foreigners who demand privileges, concessions and immunities, instead of asking for them—a class who look upon the Chinese as degraded barbarians, and not entitled to charity—as helpless, and therefore to be trodden underfoot—a tyrannical class who say openly that the Chinese should be forced to do thus and so; that foreigners know what is best for them, better than they do themselves, and therefore it would be but a Christian kindness to take them by the throat and compel them to see their real interests as the enlightened foreigners see them. These people harass and distress the Government by constantly dictating to it and meddling with its affairs. They beget and keep alive a "distrust" of foreigners among the Chinese people. It will surprise many among us to know that the Chinese are eminently hospitable, by nature, toward strangers. It will surprise many whose notion of Chinamen is that they are a race who formerly manifested their interest in shipwrecked strangers by exhibiting them in iron cages in public, in a half-starved condition, as rare and curious monsters, to know that a few hundred years ago they welcomed adventurous Jesuit priests, who struggled to their shores, with great cordiality, and gave to them the fullest liberty in the dissemination of their doctrines. I have seen at St. Peter's, in Rome, a picture of certain restive Chinamen barbecuing some 80 Romish priests. This was an uncalled for stretch of hospitality—if it be proposed to call it hospitality at all. But the caging and barbecuing of strangers were disagreeable attentions which were secured to those strangers by their predecessors. As I have said, the Chinese were exceedingly hospitable and kind toward the first foreigners who came among them, 200 or 300 years ago. They listened to their preachings, they joined their Church. They saw the doctrines of Christianity spreading far and wide over the land, yet nobody murmured against these things. The Jesuit priests were elevated to high offices in the Government. China's confidence in the foreigners was not betrayed. In time, had the Jesuits been let alone, they would have completely Christianized China, no doubt; that is, they would have made of the Chinese, Christians according to their moral, physical, and intellectual strength, and then given Nature a few generations in which to shed the Pagan skin, and sap the Pagan blood, and so perfect the work. For, be it known, one Jesuit missionary is equal to an army of any other denomination where there is actual work to be done, and solid, unsentimental wisdom to be exercised. However, to pursue my narrative, some priests of the Dominican order arrived, and very shortly began to make trouble. They began to cramp the privileges of converts; they flouted the system of persuasion of the Jesuits, and adopted that of driving; they meddled in politics, they became arrogant and dictatorial, they fomented discords everywhere—in a word, they utterly destroyed Chinese confidence in foreigners, and raised up Chinese hatred and distrust against them. For these things they were driven out of the country. When strangers came, after that, the Chinese, with that calm wisdom which comes only through bitter experience, caged them, or hanged them. I spoke, a while ago, of a domineering, hectoring class of foreigners in China who are always interfering with the Government's business, and thus keeping alive the distrust and dislike engendered by their kindred spirits, the Dominicans, an age ago. They clog progress. Article 2 of the treaty is intended to discountenance all officious intermeddling with the Government's business by Americans, and so move a step toward the restoration of that Chinese confidence in strangers which was annihilated so long ago. ARTICLE 3. The Emperor of China shall have the right to appoint consuls at ports of the United States, who shall enjoy the same privileges and immunities as those which are enjoyed by public law and treaty in the United States by the Consuls of Great Britain and Russia, or either of them. And soon—perhaps within a year or two—there will doubtless be a Chinese Envoy located permanently at Washington. The Consuls referred to above will be appointed with all convenient dispatch. They will be Americans, but will in all cases be men who are capable of feeling pity for persecuted Chinamen, and will call to a strict account all who wrong them. It affords me infinite satisfaction to call particular attention to this Consul clause, and think of the howl that will go up from the cooks, the railroad graders, and the cobble-stone artists of California, when they read it. They can never beat and bang and set the dogs on the Chinamen any more. These pastimes are lost to them forever. In San Francisco, a large part of the most interesting local news in the daily papers consists of gorgeous compliments to the "able and efficient" Officer This and That for arresting Ah Foo, or Ching Wang, or Song Hi for stealing a chicken; but when some white brute breaks an unoffending Chinaman's head with a brick, the paper does not compliment any officer for arresting the assaulter, for the simple reason that the officer does not make the arrest; the shedding of Chinese blood only makes him laugh; he considers it fun of the most entertaining description. I have seen dogs almost tear helpless Chinamen to pieces in broad daylight in San Francisco, and I have seen hod-carriers who help to make Presidents stand around and enjoy the sport. I have seen troops of boys assault a Chinaman with stones when he was walking quietly along about his business, and send him bruised and bleeding home. I have seen Chinamen abused and maltreated in all the mean, cowardly ways possible to the invention of a degraded nature, but I never saw a policeman interfere in the matter and I never saw a Chinaman righted in a court of justice for wrongs thus done him. The California laws do not allow Chinamen to testify against white men. California is one of the most liberal and progressive States in the Union, and the best and worthiest of her citizens will be glad to know that the days of persecuting Chinamen are over, in California. It will be observed by Article 3 that the Chinese consuls will be placed upon the same footing as those from Russia and Great Britain, and that no mention is made of France. The authorities got into trouble with a French consul in San Francisco, once, and, in order to pacify Napoleon, the United States enlarged the privileges of French consuls beyond those enjoyed by the consuls of all other countries. ARTICLE 4. The twenty-ninth article of the treaty of the 18th of June, 1858, having stipulated for the exemption of Christian citizens of the United States and Chinese converts from persecution in China on account of their faith, it is further agreed that citizens of the United States in China, of every religious persuasion, and Chinese subjects in the United States shall enjoy entire liberty of conscience, and shall be exempt from all disability or persecution on account of their religious faith or worship in either country. Cemeteries for sepulture of the dead of whatever nativity or nationality shall be held in respect and free from disturbance or profanation. The old treaty protected "Christian" citizens of the United States from persecution. The new one is broader. It protects our citizens "of every religious persuasion"—Jews, Mormons, and all. It also protects Chinamen in this country in the worship of their own gods after their own fashions, and also relieves them of all "disabilities" suffered by them heretofore on account of their religion. This protection of Christians in China is hardly necessary now-a-days, for the Chinamen have about fallen back to their ancient ample spirit of toleration again as regards religion. Anybody can preach in China who chooses to do it. He will not be disturbed. The former persecution of Christians in China, which was brought about by the Dominicans, seldom extended to the maiming or killing of converts anyhow. They generally invited the convert to trample upon a cross. If he refused, he was proven a Christian, and so was shunned and disgraced. This diminished the list of Chinese Christians very much, but did not root out that religion by any means. Religious books have been written, and translations made, by Chinese Christians, and there are as many as a million converts in China at the present time. There are many families who have inherited their Christianity by direct descent through six generations. In fact, it is believed that Christianity existed in China 1,100 years ago. For many years the missionaries heard vaguely, from time to time, of a monument of the seventh century which was reported to be still standing over the grave of some forgotten Christian far out in the interior of China. Two of these missionaries, the Revs. Messrs. Lees and Williams, traveled west 1,000 miles and found it. This brings me back to the fact, before stated, that the religious toleration and protection guaranteed by Article 4, are needed more by Chinamen here than by Americans in China. Those two missionaries traveled away out into the heart of China, preaching the Gospel of Christ every day, always being listened to attentively by large assemblages, and always kindly and hospitably treated. Moreover, these missionaries sold—mind you, sold, for cash, to these assemblages—20,000 copies of religious books, thus wisely and pleasantly combining salvation with business. If a Chinese missionary were to come disseminating his eternal truths among us, we would laugh at him first and bombard him with cabbages afterward. We would do this because we are civilized and enlightened. We would make him understand that he couldn't peddle his eternal truths in this market. China is one of the few countries where perfect religious freedom prevails. It is one of the few countries where no disabilities are inflicted on a man for his religion's sake, in the matter of holding office and embezzling the public funds. A Jesuit priest was formerly the Vice-President of the Board of Public Works, an exceedingly high position, and the present Viceroy of two important provinces is a Mohammedan. There are a great many Mohammedans in China. The last clause of article 4 was not absolutely necessary, perhaps. Still, it was well enough to have it in. When the lower classes in California learn that they are forever debarred from mutilating living Chinamen, their first impulse will naturally be to "take it out" of the dead ones. But disappointment shall be their portion. A Chinaman's "tail" is protected by law in California; for if he lost his queue he would be a dishonored Chinaman forever, and would forever be an exile. He could not think of returning to his native land to offer his countrymen the absurd spectacle of a man without a tail to his head. The Chinese regard their dead with a reverence which amounts to worship. All Chinamen who die in foreign lands are shipped home to China for permanent burial. Even the contracts which consign the wretched Coolies to slavery at $5 a month salary and two suits of clothes a year stipulate that if he dies in Cuba, the Sandwich Islands, or any other foreign land, his body must be sent home. There are vast vaults in San Francisco where hundreds of dead Chinamen have been salted away by gentle hands for shipment. The heads of the great Chinese Companies keep a record of the names of their thousands of members, and every individual is strictly accounted for to the home office. Every now and then a vessel is chartered and sent to China freighted with corpses. ARTICLE 5. The United States of America and the Emperor of China cordially recognize the inherent and inalienable right of man to change his home and his allegiance, and also the mutual advantages of the free migration and immigration of their citizens and subjects respectively from the one country to the other for purposes of curiosity, trade, or as permanent residents. The high contracting parties, therefore, join in reprobating any other than an entirely voluntary immigration for these purposes. They consequently agree to pass laws making it a penal offense for a citizen of the United States or a Chinese subject to take Chinese subjects either to the United States or to any other foreign country, or for a Chinese subject or a citizen of the United States to take citizens of the United States to China or any other foreign country without their free and voluntary consent respectively. Article 5 aims at two objects, viz.: The spreading of the naturalization doctrine (Mr. Seward could not give his assent to a treaty which did not have that in it) and the breaking up of the infamous Coolie trade. It is popularly believed that the Emperor of China sells Coolies himself, by the shipload, and even at retail, but such is not the case. He is known to be exceedingly anxious to destroy the Coolie trade. The "voluntary" emigration of Chinamen to California already amounts to a thousand a month, and this treaty will greatly increase it. It will not only increase it, but will bring over a better class of Chinamen-men of means, character, and standing in their own country. The present Chinese immigration, however, is the best class of people—in some respects, though not in all—that comes to us from foreign lands. They are the best railroad hands we have by far. They are the most faithful, the most temperate, the most peaceable, the most industrious. The Pacific Railroad Company employs them almost exclusively, and by thousands. When a chicken roost or a sluice-box is robbed in California, some Chinaman is almost sure to suffer for it—yet these dreadful people are trusted in the most reckless manner by the railroad people. The Chinese railroad hands go down in numbers to Sacramento and often spend their last cent. Then they simply go to the Superintendent, state their case, write their names on a card, together with a promise to refund out of the first wages coming to them, and with no other security than this, railroad tickets are sold to them on credit. Mr. Crocker and his subordinates have done this time and again, and have yet to lose the first cent by it. In the towns and cities the Chinamen are cooks, chambermaids, washerwomen, nurses, merchants, butchers, gardeners, interpreters in banks and business houses, etc. They are willing to do anything that will afford them a living. ARTICLE 6. Citizens of the United States visiting or residing in China shall enjoy the same privileges, immunities, or exemptions in respect to travel or residence as may there be enjoyed by the citizens or subjects of the most favored nation; and, reciprocally, Chinese subjects visiting or residing in the United States shall enjoy the same privileges, immunities and exemptions in respect to travel or residence as may be enjoyed by the citizens or subjects of the most favored nation; but nothing herein contained shall be held to confer naturalization upon the citizens of the United States in China, nor upon the subjects of China in the United States. There will be weeping, and wailing, and gnashing of teeth on the Pacific coast when Article 6 is read. For, at one sweep, all the crippling, intolerant, and unconstitutional laws framed by California against Chinamen pass away, and discover (in stage parlance) 20,000 prospective Hong Kong and Suchow voters and office-holders! Tableau. I am not fond of Chinamen, but I am still less fond of seeing them wronged and abused. If the reader has not lived in San Francisco, he can have only a very faint conception of the tremendous significance of this mild-looking, unpretentious Article 6. It lifts a degraded, snubbed, vilified, and hated race of men out of the mud and invests them with the purple of American sovereignty. It makes men out of beasts of burden. The first iniquity it strikes at is that same revolutionary one of taxation without representation. In California the law imposes a burdensome mining tax upon Chinamen—a tax which is peculiar in its nature and is not imposed upon any other miners, either native or foreign—and the legislature that created this rascality knew the law was in flagrant violation of the constitution when they passed it. Mr. Cushing, a great lawyer, and formerly minister to China, says that nearly all the Pacific coast laws relating to Chinamen are unconstitutional and could not stand in a court at all. The Chinese mining tax has been collected with merciless faithfulness for many years—often two or three times, instead of once—but its collection will have to be discontinued now. Treaties of the United States override the handiwork of even the most gifted of State legislatures. In San Francisco if a Chinaman enters a street car to ride with the Negroes and the Indians and the other gentlemen and ladies, the magnificent conductor instantly ejects him, with all the insolence that $75 a month and official importance of microscopic dimensions confer upon small people. The Chinaman may ride on the front platform, but not elsewhere. Hereafter, under the ample shadow of Article 6, he may ride where he pleases. Chinamen, the best gardeners in America, own no gardens. The laws of California do not allow them to acquire property in real estate. Article 6 does, though. Formerly, in the police court, they swore Chinamen according to the usual form, and sometimes, where the magistrate was particularly anxious to come at the truth, a chicken was beheaded in open court and some yellow paper burned with awful solemnity while the oath was administered—but the Chinaman testified only against his own countrymen. Things are changed now, however, and he may testify against whom he pleases. No one ever saw a Chinaman on a jury on the Pacific coast. Hereafter they will be seen on juries, sitting in judgment upon the crimes of men of all nationalities. Chinamen have taken no part in elections, heretofore, further than to sweep out the balloting stations, but the time is near at hand when they will vote themselves; when they will be clerks and judges of election, and receive and account for the votes of white men; when they will be eligible to office and may run for Congress, if such be the will of God. We have seen caricatures in San Francisco representing a white man asking a Chinaman for his vote. It was fine irony then, but in a very little while the same old lithograph, resurrected, will have as much point as it ever had, only the subject of it will have become a solemn reality instead of an ingenious flight of fancy. In that day, candidates will have to possess other accomplishments besides being able to drink lager beer and twirl a shillalah. They will have to smoke opium and eat with chop-sticks. Influential additions will have to be made to election tickets and transparencies, thus: "THE COUNTRY'S HOPE, THE PEOPLE'S CHOICE—DONNERWETTER, O'SHAUGHNESSY, AND CHING-FOO" The children of Chinese citizens will have the entry of the public schools on the same footing as white children. Any one who is not blind, can see that the first ninety words of Article 6 work a miracle which shames the most dazzling achievements of him of the wonderful lamp. I am speaking as if I believed the Chinamen would hasten to take out naturalization papers under this treaty and become citizens. I do believe it. They are shrewd and smart, and quick to see an advantage; that is one argument. If they have any scruples about becoming citizens, the politicians who need their votes will soon change their opinions. Article 6 does not confer citizenship upon Chinamen—we have other laws which regulate that matter. It simply gives them the privileges and immunities pertaining to "residence," in the same degree as they are enjoyed by the "subjects of the most favored nation." One of the chief privileges pertaining to "residence" among us is that of taking the oath and becoming full citizens after that residence has been extended to the legal and customary period. Mr. Cushing says the Chinamen had a right to become citizens before Article 6 was framed. They certainly have it now. Prominent senators refused to touch the treaty or have anything to do with it unless it threw the doors of citizenship open as freely to Chinamen as to other foreigners. The entire Senate knew the broadest meaning of Article 6—and voted for it. The closing sentence of it was added to please a certain Senator, and then he was satisfied and supported the treaty with all his might. It was a gratification to him to have that sentence added; and inasmuch as the sentence could do no harm, since it don't mean anything whatever under the sun, it was gratefully and cheerfully added. It could not have been added to please a worthier man. It sets off the treaty, too, because it is so gracefully worded and is so essentially and particularly ornamental. It embellishes and supports the grand edifice of the Chinese treaty, even as a wealth of stucco embellishes and supports a stately temple. It would hardly be worth while for a treaty to confer naturalization in the last clause of an article wherein it had already provided for the acquirement of naturalization by the proper and usual course. The idea of making negroes citizens of the United States was startling and disagreeable to me, but I have become reconciled to it; and being reconciled to it, and the ice being broken and the principle established, I am now ready for all comers. The idea of seeing a Chinaman a citizen of the United States would have been almost appalling to me a few years ago, but I suppose I can live through it now. Maybe it will be well to say what sort of people these prospective voters are. There are 50,000 of them on the Pacific coast at large, and 15,000 or 20,000 in San Francisco. They occupy a quarter just out of the business center of the city. They worship a hideous idol in a gorgeous temple. They have a theater, where the orchestra sit on the stage (drinking tea occasionally,) and deafening the public with a ceaseless din of gongs, cymbals, and fiddles with two strings, whose harmonies are capable of inflicting exquisite torture. Their theatrical dresses are much finer and more costly than those in the Black Crook, and the immorality of their plays is fully up to the Black Crook standard. Consequently they are ruined people. Their prominent instinct being just like ours, let us extend the right-hand of fellowship to them across the sea. Some of the men gamble, and the standing of the women is not good. The Chinese streets of San Francisco are crowded with shops and stalls mostly, but there are many Chinese merchant princes who do business on a large scale. The remittances of coin to China amount to half a million a month. Chinamen work hard and with tireless perseverance; other foreigners get out of work, and labor exchanges must look out for them. Chinamen look out for themselves, and are never idle a week at a time; they make excellent cooks, washers, ironers, and house servants; they are never seen drunk; they are quiet, orderly, and peaceable, by nature; they possess the rare and probably peculiarly barbarous faculty of minding their own business. They are as thrifty as Holland Dutch. They permit nothing to go to waste. When they kill an animal for food, they find use for its hoofs, hide, bones, entrails—everything. When other people throw away fruit cans they pick them up, heat them, and secure the melted tin and solder. They do not scorn refuse rags, paper, and broken glass. They can make a blooming garden out of a sand-pile, for they seem to know how to make manure out of everything which other people waste. As I have said before, they are remarkably quick and intelligent, and they can all read, write, and cipher. They are of an exceedingly observant and inquiring disposition. I have been describing the lowest class of Chinamen. Do not they compare favorably with the mass of other immigrants? Will they not make good citizens? Are they not able to confer a sound and solid prosperity upon a State? What makes a sounder prosperity or invites and unshackles capital more surely than good, cheap, reliable labor? California and Oregon are vast, uncultivated grain fields. I am enabled to state this in the face of the fact that California yields twenty million bushels of wheat this year! California and Oregon will fill up with Chinamen, and these grain fields will be cultivated up to their highest capacity. In time, some of them will be owned by Chinamen, inasmuch as the treaty gives them the right to own real estate. The very men on the Pacific coast who will be loudest in their abuse of the treaty will be among those most benefited by it—the day-laborers. The Chinamen, able to work for half wages, will take their rough manual labor off the hands of these white men, and then the whites will rise to the worthier and more lucrative employment of superintending the Chinamen, and doing various other kinds of brain-work demanded of them by the new order of things. Through the operation of this notable Article 6, America becomes at once as liberal and as free a country as England—therefore let me rejoice. Singapore is a British colony. There are 16,000 Chinese there, and they are all British subjects—British citizens in the widest meaning of the term. They have all the rights and privileges enjoyed by Englishmen. They hold office. One Chinaman there is a magistrate, and administers British law for British subjects. A Chinaman resident for three or four years in England, and possessing a certain amount of property, can become naturalized and vote, hold office, and exercise all the functions and enjoy all the privileges of citizens by birth. ARTICLE 7. Citizens of the United States shall enjoy all the privileges of the public educational institutions under the control of the Government of China, and reciprocally Chinese subjects shall enjoy all the privileges of the public educational institutions under the control of the Government of the United States which are enjoyed in the respective countries by the citizens or subjects of the most favored nations. The citizens of the United States may freely establish and maintain schools within the Empire of China at those places where foreigners are by treaty permitted to reside, and reciprocally Chinese subjects may enjoy the same privileges and immunities in the United States. Article 7 explains itself. ARTICLE 8. The United States, always disclaiming and discouraging all practices of unnecessary dictation and intervention by one nation in the affairs or domestic administration of another, do hereby freely disclaim any intention or right to intervene in the domestic administration of China in regard to the construction of railroads, telegraphs, or other material internal improvements. On the other hand, His majesty and the Emperor of China reserves to himself the right to decide the time, and manner, and circumstances of introducing such improvements within his dominions. With this mutual understanding it is agreed by the contracting parties that if at any time hereafter His Imperial Majesty shall determine to construct or cause to be constructed works of the character mentioned within the Empire, and shall make application to the United States or any other Western power for facilities to carry out that policy, the United States will, in that case, designate and authorize suitable engineers to be employed by the Chinese Government, and will recommend to other nations an equal compliance with such application, the Chinese Government in that case protecting such engineers in their persons and property, and paying them a reasonable compensation for their service. Article 8 looks entirely unnecessary at a first glance. Yet to China—and afterward to the world at large—it is perhaps the most important article in the whole treaty. It aims at restoring Chinese confidence in foreigners, and will go far toward accomplishing it. Until that is done, only the drippings (they amount to millions annually) of the vast fountains of Eastern wealth can be caught by the Western nations. I have before spoken of an arrogant class of foreigners in China who demand of the Government the building of railways and telegraphs, and who assume to regulate and give law to the customs of trade, almost in open defiance of the constituted authorities. Their menacing attitude and their threatening language frighten the Chinese, who know so well the resistless power of the Western nations. They look upon these things with suspicion. They want railways and telegraphs, but they fear to put these engines of power into the hands of strangers without a guaranty that they will not be used for their own oppression, possibly their destruction. Even as it is now, foreigners can go into the interior and commit wrongs upon the people with impunity, for their "extra territorial" privileges leave them answerable only to their own laws, administered upon their own domain or "concessions." These "concessions" being far from the scene of the crime, it does not pay to send witnesses such distances, and so the wrong goes untried and unpunished. There are other obstacles to the immediate construction of the demanded internal improvements—among them the inherent prejudice of the untaught mass of the common people against innovation. It is sad to reflect that in this respect the ignorant Chinese are strangely like ourselves and other civilized peoples. Unfortunately, the very day that the first message passed over the first telegraph erected in China, a man died of cholera at one end of the line. The superstitious people cried out that the white man's mysterious machine had destroyed the "good luck" of the district. The telegraph had to be taken down, otherwise the exasperated people would have done it themselves. How precisely like our civilized, Christianized, enlightened selves these Chinese "men and brethren" are! The farmers of great Massachusetts turned out en masse, armed with axes, and resisted the laying of the first railroad track in that State. Thirty years ago, the concentrated wisdom of France, in National Assembly convened, gravely pronounced railroads a "foolish, unrealizable toy." In Tuscany, the people rose in their might and swore there should be bloodshed before a railroad track should be laid on their soil. Their reason was exactly the same as that offered by the Chinese—they said it would destroy the "good luck" of the country. Let us be lenient with the little absurd peculiarities of the Chinese, for manifestly these people are our own blood relations. Let us look charitably now upon a certain very serious obstacle which lies in the way of their sudden acceptance of a great railroad system. Let us remember that China is one colossal graveyard—a mighty empire so knobbed all over with graves that the level spaces left are hardly more than alleys and avenues among the clustering death-mounds. Animals graze upon the grass-clad graves (for all things are made useful in China), and the spaces between are carefully and industriously cultivated. These graves are as precious as their own blood to the Chinese, for they worship their dead as ancestors. The first railroad that plows its pitiless way through these myriads of sacred hillocks will carry dismay and distress into countless households. The railways must be built, though. We respect the griefs of the poor country people, but still the railways must be built. They will tear heartstrings out by the roots, but they lead to the sources of unimaginable wealth, and they must be built. These old prejudices must and can be eradicated—just as they were in Massachusetts. With such encouragement from foreigners, and such guaranties of good will and just intent as Article 8 offers by simply agreeing that China may transact her own private business unmolested by meddlesome interference, the Emperor will cheerfully begin to open up his country with roads and telegraphs. It seems a simple thing and an easy one to accord to a man such manifest and indisputable rights, but beyond all doubt this assurance is what China craves most. Article 8, indorsed by all the Western powers, would unlock the riches of 400,000,000 of Chinese subjects to the world. Hence, to all parties concerned, it is perhaps, the important clause of the treaty. That China is anxious to build railways is shown in the fact that by the latest news from there, just officially enunciated to our State Department, it appears that the Viceroy of the three chief provinces of the Empire is about to begin a railroad from Suchow to Shanghai—80 miles—or, at least, has the project under serious consideration. The new treaty with America will tend to strengthen and encourage him in his design. This is the broadest, most unselfish, and most catholic treaty yet framed by man, perhaps. There is nothing mean, or exacting, or unworthy in any of its provisions. It freely offers every privilege, every benefit, and every concession the most grasping suitor could demand, to a nation accustomed for generations to understand a "treaty" as being a contrivance whose province was to extort as many "advantages" as possible and give as few as possible in return. The only "advantage" to the United States perceptible on the face of the document, perhaps, is the advantage of having dealt justly and generously by a neighbor and done it in a cordial spirit. It is something to have done right—a species of sentiment seldom considered in treaties. In ratifying this treaty the Senate of the United States did themselves high credit, and all the more so that they did it with such alacrity and such heartiness. This is a treaty with no specific advantages noted in it; it is simply the first great step toward throwing all China open to the world, by showing toward her a spirit which invites her esteem and her confidence instead of her customary curses. There is nothing in it about China ceding to us the navigation of an ocean in return for the navigation of a creek; nor the monopoly of silk for a monopoly of beeswax; nor a whaling-ground in return for a sardine-fishery. Yet it is a treaty which is full of "advantages." It is more full of them than is any other treaty, but they are meted out with an even hand to all—to China upon the one hand, and to the world upon the other. It looks to the opening up, in China, of a vast and lucrative commerce with the world, and of which America will have only her just share, nothing more. It looks to the lifting up of a mighty nation and conferring upon it the boon of a purer religion and of a higher and better civilization than it has known before. It is a treaty made in the broad interests of justice, enlightenment, and progress, and therefore it must stand. It bridges the Pacific, it breaks down the Tartar wall, it inspires with fresh young blood the energies of the most venerable of the nations. It acquires a grand field for capital, labor, research, enterprise—confers science, mechanics, social and political advancement, Christianity. Is it not enough? Mark Twain. |
|
| 17 | 1870 |
Twain, Mark. Disgraceful persecution of a boy [ID D29335]. In San Francisco, the other day, "a well-dressed boy, on his way to Sunday school, was arrested and thrown into the city prison for stoning Chinamen." What a commentary is this upon human justice! What sad prominence it gives to our human disposition to tyrannize over the weak! San Francisco has little right to take credit to herself for her treatment of this poor boy. What had the child's education been? How should he suppose it was wrong to stone a Chinaman? Before we side against him, along with outraged San Francisco, let us give him a chance -- let us hear the testimony for the defence. He was a "well-dressed" boy, and a Sunday-school scholar, and, therefore, the chances are that his parents were intelligent, well-to-do people, with just enough natural villany in their compositions to make them yearn after the daily papers, and enjoy them; and so this boy had opportunities to learn all through the week how to do right, as well as on Sunday. It was in this way that he found out that the great commonwealth of California imposes an unlawful mining tax upon John the foreigner, and allows Patrick the foreigner to dig gold for nothing -- probably because the degraded Mongol is at no expense for whiskey, and the refined Celt cannot exist without it. It was in this way that he found out that a respectable number of the tax-gatherers -- it would be unkind to say all of them -- collect the tax twice, instead of once; and that, inasmuch as they do it solely to discourage Chinese immigration into the mines, it is a thing that is much applauded, and likewise regarded as being singularly facetious. It was in this way that he found out that when a white man robs a sluice-box (by the term white man is meant Spaniards, Mexicans, Portuguese, Irish, Hondurans, Peruvians, Chileans, etc., etc.), they make him leave the camp; and when a Chinaman does that thing, they hang him. It was in this way that he found out that in many districts of the vast Pacific coast, so strong is the wild, free love of justice in the hearts of the people, that whenever any secret and mysterious crime is committed, they say, "Let justice be done, though the heavens fall," and go straightway and swing a Chinaman. It was in this way that he found out that by studying one half of each day's "local items" it would appear that the police of San Francisco were either asleep or dead, and by studying the other half it would seem that the reporters were gone mad with admiration of the energy, the virtue, the high effectiveness, and the dare-devil intrepidity of that very police making exultant mention of how "the Argus-eyed officer So and-so" captured a wretched knave of a Chinaman who was stealing chickens, and brought him gloriously to the city prison; and how "the gallant officer Such-and-such-a-one" quietly kept an eye on the movements of an "unsuspecting almond-eyed son of Confucius" (your reporter is nothing if not facetious), following him around with that far-off look of vacancy and unconsciousness always so finely affected by that inscrutable being, the forty-dollar policeman, during a waking interval, and captured him at last in the very act of placing his hands in a suspicious manner upon a paper of tacks left by the owner in an exposed situation; and how one officer performed this prodigious thing, and another officer that, and another the other -- and pretty much every one of these performances having for a dazzling central incident a Chinaman guilty of a shilling's worth of crime, an unfortunate whose misdemeanor must be hurrahed into something enormous in order to keep the public from noticing how many really important rascals went uncaptured in the mean time, and how overrated those glorified policemen actually are. It was in this way that the boy found out that the Legislature, being aware that the Constitution has made America an asylum for the poor and the oppressed of all nations, and that therefore the poor and oppressed who fly to our shelter must not be charged a disabling admission fee, made a law that every Chinaman, upon landing, must be vaccinated upon the wharf, and pay to the State's appointed officer ten dollars for the service, when there are plenty of doctors in San Francisco who would be glad enough to do it for him for fifty cents. It was in this way that the boy found out that a Chinaman had no rights that any man was bound to respect; that he had no sorrows that any man was bound to pity; that neither his life nor his liberty was worth the purchase of a penny when a white man needed a scapegoat; that nobody loved Chinamen, nobody befriended them, nobody spared them suffering when it was convenient to inflict it; everybody, individuals, communities, the majesty of the State itself, joined in hating, abusing, and persecuting these humble strangers. And, therefore, what could have been more natural than for this sunny-hearted boy, tripping along to Sunday school, with his mind teeming with freshly-learned incentives to high and virtuous action, to say to himself: "Ah, there goes a Chinaman! God will not love me if I do not stone him." And for this he was arrested and put in the city jail. Everything conspired to teach him that it was a high and holy thing to stone a Chinaman, and yet he no sooner attempts to do his duty than he is punished for it -- he, poor chap, who has been aware all his life that one of the principal recreations of the police, out toward the Gold Refinery, was to look on with tranquil enjoyment while the butchers of Brannan street set their dogs on unoffending Chinamen, and make them flee for their lives.* Keeping in mind the tuition in the humanities which the entire "Pacific coast" gives its youth, there is a very sublimity of grotesqueness in the virtuous flourish with which the good city fathers of San Francisco proclaim (as they have lately done) that "The police are positively ordered to arrest all boys, of every description and wherever found, who engage in assaulting Chinamen." Still, let us be truly glad they have made the order, notwithstanding its prominent inconsistency; and let us rest perfectly confident the police are glad, too. Because there is no personal peril in arresting boys, provided they be of the small kind, and the reporters will have to laud their performances just as loyally as ever, or go without items. The new form for local items in San Francisco will now be: "The ever vigilant and efficient officer So-and-So succeeded, yesterday afternoon, in arresting Master Tommy Jones, after a determined resistance," etc., etc., followed by the customary statistics and final hurrah, with its unconscious sarcasm: "We are happy in being able to state that this is the forty-seventh boy arrested by this gallant officer since the new ordinance went into effect. The most extraordinary activity prevails in the police department. Nothing like it has been seen since we can remember." Sekundärliteratur Ou Hsin-yun : The writing is a sarcastic exposition of the arrest of a well-dressed boy in San Francisco, who 'on his way to Sunday-school was arrested and thrown into the city prison for stoning a Chinaman'. Twain condemns the injustice of the arrest, because the boy has been taught by his elders that it was 'a high and holy thing' to abuse the Chinese, and yet the boy 'no sooner attempts to do his duty than he is punished for it'. Twain's sympathy for the Chinese receives its angry expression, particularly because the San Francisco community collected unlawful mining taxes and various charges from the Chinese white police stood idly by when the Chinese were attached by white gangs. |
|
| 18 | 1870 |
Twain, Mark. John Chinaman in New York [ID D29336]. A correspondent (whose signature, "Lang Bemis," is more or less familiar to the public) contributes the following: As I passed along by one of those monster American tea stores in New York, I found a Chinaman sitting before it acting in the capacity of a sign. Everybody that passed by gave him a steady stare as long as their heads would twist over their shoulders without dislocating their necks, and a large group had stopped to stare deliberately. Is it not a shame that we who prate so much about civilization and humanity are content to degrade a fellow-being to such an office as this? Is it not time for reflection when we find ourselves willing to see in such a being, in such a situation, matter merely for frivolous curiosity instead of regret and grave reflection? Here was a poor creature whom hard fortune had exiled from his natural home beyond the seas, and whose troubles ought to have touched these idle strangers that thronged about him; but did it? Apparently not. Men calling themselves the superior race, the race of culture and of gentle blood, scanned his quaint Chinese hat, with peaked roof and ball on top; and his long queue dangling down his back; his short silken blouse, curiously frogged and figured (and, like the rest of his raiment, rusty, dilapidated, and awkwardly put on); his blue cotton, tight-legged pants tied close around the ankles, and his clumsy, blunt-toed shoes with thick cork soles; and having so scanned him from head to foot, cracked some unseemly joke about his outlandish attire or his melancholy face, and passed on. In my heart I pitied the friendless Mongol. I wondered what was passing behind his sad face, and what distant scene his vacant eye was dreaming of. Were his thoughts with his heart, ten thousand miles away, beyond the billowy wastes of the Pacific? among the rice-fields and the plumy palms of China? under the shadows of remembered mountain-peaks, or in groves of bloomy shrubs and strange forest trees unknown to climes like ours? and now and then, rippling among his visions and his dreams did he hear familiar laughter and half-forgotten voices, and did he catch fitful glimpses of the friendly faces of a by-gone time? A cruel fate it is, I said, that is befallen this bronzed wanderer; a cheerless destiny enough. In order that the group of idlers might be touched at least by the words of the poor fellow, since the appeal of his pauper dress and his dreary exile was lost upon them, I touched him on the shoulder and said: "Cheer up -- don't be down-hearted. It is not America that treats you in this way -- it is merely one citizen, whose greed of gain has eaten the humanity out of his heart. America has a broader hospitality for the exiled and oppressed. America and Americans are always ready to help the unfortunate. Money shall be raised -- you shall go back to China --you shall see your friends again. What wages do they pay you here?" "Divil a cint but four dollars a week and find meself; but it's aisy, barrin' the bloody furrin clothes that's so expinsive." The exile remains at his post. The New York tea merchants who need picturesque signs are not likely to run out of Chinamen. Sekundärliteratur Ou Hsin-yun : It describes a man dressed like a Chinese man standing in front of a New York tea store 'acting in the capacity of a sign', scolded by passersby, and paid only four dollars a weed. The narrator initially objects to the use of a living man as an advertisement for 'one of those monster American tea stores' and expresses compassion toward the unfortunate Chinese man who suffered from ill treatment at the hands of white American. Astonished by the insult to the Chinese man's humanity, the narrator envisions himself in the role of a benevolent citizen, and delivers a self-righteous critique of white civilization. The narrator sees the Chinese as humans with a history and culture. His genteel humanism becomes a satirical target because of his inability to visualize the Chinese except through a set of ethnic stereotypes. Later in the sketch, sympathy for Chinese is further satirized when the 'poor Chinaman' turns out to be an Irishman in disguise. |
|
| 19 | 1870 |
Twain, Mark. Goldsmith's friend abroad again [ID D29337]. LETTER I SHANGHAI, 18—. DEAR CHING-FOO: It is all settled, and I am to leave my oppressed and overburdened native land and cross the sea to that noble realm where all are free and all equal, and none reviled or abused—America! America, whose precious privilege it is to call herself the Land of the Free and the Home of the Brave. We and all that are about us here look over the waves longingly, contrasting the privations of this our birthplace with the opulent comfort of that happy refuge. We know how America has welcomed the Germans and the Frenchmen and the stricken and sorrowing Irish, and we know how she has given them bread and work, and liberty, and how grateful they are. And we know that America stands ready to welcome all other oppressed peoples and offer her abundance to all that come, without asking what their nationality is, or their creed or color. And, without being told it, we know that the foreign sufferers she has rescued from oppression and starvation are the most eager of her children to welcome us, because, having suffered themselves, they know what suffering is, and having been generously succored, they long to be generous to other unfortunates and thus show that magnanimity is not wasted upon AH SONG HI. LETTER II AT SEA, 18—. DEAR CHING-FOO: We are far away at sea now; on our way to the beautiful Land of the Free and Home of the Brave. We shall soon be where all men are alike, and where sorrow is not known. The good American who hired me to go to his country is to pay me $12 a month, which is immense wages, you know—twenty times as much as one gets in China. My passage in the ship is a very large sum—indeed, it is a fortune—and this I must pay myself eventually, but I am allowed ample time to make it good to my employer in, he advancing it now. For a mere form, I have turned over my wife, my boy, and my two daughters to my employer's partner for security for the payment of the ship fare. But my employer says they are in no danger of being sold, for he knows I will be faithful to him, and that is the main security. I thought I would have twelve dollars to begin life with in America, but the American Consul took two of them for making a certificate that I was shipped on the steamer. He has no right to do more than charge the ship two dollars for one certificate for the ship, with the number of her Chinese passengers set down in it; but he chooses to force a certificate upon each and every Chinaman and put the two dollars in his pocket. As 1,300 of my countrymen are in this vessel, the Consul received $2,600 for certificates. My employer tells me that the Government at Washington know of this fraud, and are so bitterly opposed to the existence of such a wrong that they tried hard to have the extor—the fee, I mean, legalised by the last Congress;—[Pacific and Mediterranean steamship bills.(Ed. Mem.)]—but as the bill did not pass, the Consul will have to take the fee dishonestly until next Congress makes it legitimate. It is a great and good and noble country, and hates all forms of vice and chicanery. We are in that part of the vessel always reserved for my countrymen. It is called the steerage. It is kept for us, my employer says, because it is not subject to changes of temperature and dangerous drafts of air. It is only another instance of the loving unselfishness of the Americans for all unfortunate foreigners. The steerage is a little crowded, and rather warm and close, but no doubt it is best for us that it should be so. Yesterday our people got to quarrelling among themselves, and the captain turned a volume of hot steam upon a mass of them and scalded eighty or ninety of them more or less severely. Flakes and ribbons of skin came off some of them. There was wild shrieking and struggling while the vapour enveloped the great throng, and so some who were not scalded got trampled upon and hurt. We do not complain, for my employer says this is the usual way of quieting disturbances on board the ship, and that it is done in the cabins among the Americans every day or two. Congratulate me, Ching-Foo In ten days more I shall step upon the shore of America, and be received by her great-hearted people; and I shall straighten myself up and feel that I am a free man among freemen. AH SONG HI. LETTER III SAN FRANCISCO, 18—. DEAR CHING-FOO: I stepped ashore jubilant! I wanted to dance, shout, sing, worship the generous Land of the Free and Home of the Brave. But as I walked from the gangplank a man in a gray uniform—[Policeman] —kicked me violently behind and told me to look out—so my employer translated it. As I turned, another officer of the same kind struck me with a short club and also instructed me to look out. I was about to take hold of my end of the pole which had mine and Hong-Wo's basket and things suspended from it, when a third officer hit me with his club to signify that I was to drop it, and then kicked me to signify that he was satisfied with my promptness. Another person came now, and searched all through our basket and bundles, emptying everything out on the dirty wharf. Then this person and another searched us all over. They found a little package of opium sewed into the artificial part of Hong-Wo's queue, and they took that, and also they made him prisoner and handed him over to an officer, who marched him away. They took his luggage, too, because of his crime, and as our luggage was so mixed together that they could not tell mine from his, they took it all. When I offered to help divide it, they kicked me and desired me to look out. Having now no baggage and no companion, I told my employer that if he was willing, I would walk about a little and see the city and the people until he needed me. I did not like to seem disappointed with my reception in the good land of refuge for the oppressed, and so I looked and spoke as cheerily as I could. But he said, wait a minute—I must be vaccinated to prevent my taking the small-pox. I smiled and said I had already had the small-pox, as he could see by the marks, and so I need not wait to be "vaccinated," as he called it. But he said it was the law, and I must be vaccinated anyhow. The doctor would never let me pass, for the law obliged him to vaccinate all Chinamen and charge them ten dollars apiece for it, and I might be sure that no doctor who would be the servant of that law would let a fee slip through his fingers to accommodate any absurd fool who had seen fit to have the disease in some other country. And presently the doctor came and did his work and took my last penny—my ten dollars which were the hard savings of nearly a year and a half of labour and privation. Ah, if the law-makers had only known there were plenty of doctors in the city glad of a chance to vaccinate people for a dollar or two, they would never have put the price up so high against a poor friendless Irish, or Italian, or Chinese pauper fleeing to the good land to escape hunger and hard times. AH SONG HI. LETTER IV SAN FRANCISCO, 18—. DEAR CHING-FOO: I have been here about a month now, and am learning a little of the language every day. My employer was disappointed in the matter of hiring us out to service to the plantations in the far eastern portion of this continent. His enterprise was a failure, and so he set us all free, merely taking measures to secure to himself the repayment of the passage money which he paid for us. We are to make this good to him out of the first moneys we earn here. He says it is sixty dollars apiece. We were thus set free about two weeks after we reached here. We had been massed together in some small houses up to that time, waiting. I walked forth to seek my fortune. I was to begin life a stranger in a strange land, without a friend, or a penny, or any clothes but those I had on my back. I had not any advantage on my side in the world—not one, except good health and the lack of any necessity to waste any time or anxiety on the watching of my baggage. No, I forget. I reflected that I had one prodigious advantage over paupers in other lands—I was in America! I was in the heaven-provided refuge of the oppressed and the forsaken! Just as that comforting thought passed through my mind, some young men set a fierce dog on me. I tried to defend myself, but could do nothing. I retreated to the recess of a closed doorway, and there the dog had me at his mercy, flying at my throat and face or any part of my body that presented itself. I shrieked for help, but the young men only jeered and laughed. Two men in gray uniforms (policemen is their official title) looked on for a minute and then walked leisurely away. But a man stopped them and brought them back and told them it was a shame to leave me in such distress. Then the two policemen beat off the dog with small clubs, and a comfort it was to be rid of him, though I was just rags and blood from head to foot. The man who brought the policemen asked the young men why they abused me in that way, and they said they didn't want any of his meddling. And they said to him: "This Ching divil comes till Ameriky to take the bread out o' dacent intilligent white men's mouths, and whir they try to defind their rights there's a dale o' fuss made about it." They began to threaten my benefactor, and as he saw no friendliness in the faces that had gathered meanwhile, he went on his way. He got many a curse when he was gone. The policemen now told me I was under arrest and must go with them. I asked one of them what wrong I had done to any one that I should be arrested, and he only struck me with his club and ordered me to "hold my yap." With a jeering crowd of street boys and loafers at my heels, I was taken up an alley and into a stone-paved dungeon which had large cells all down one side of it, with iron gates to them. I stood up by a desk while a man behind it wrote down certain things about me on a slate. One of my captors said: "Enter a charge against this Chinaman of being disorderly and disturbing the peace." I attempted to say a word, but he said: "Silence! Now ye had better go slow, my good fellow. This is two or three times you've tried to get off some of your d—-d insolence. Lip won't do here. You've got to simmer down, and if you don't take to it paceable we'll see if we can't make you. Fat's your name?" "Ah Song Hi." "Alias what?" I said I did not understand, and he said what he wanted was my true name, for he guessed I picked up this one since I stole my last chickens. They all laughed loudly at that. Then they searched me. They found nothing, of course. They seemed very angry and asked who I supposed would "go my bail or pay my fine." When they explained these things to me, I said I had done nobody any harm, and why should I need to have bail or pay a fine? Both of them kicked me and warned me that I would find it to my advantage to try and be as civil as convenient. I protested that I had not meant anything disrespectful. Then one of them took me to one side and said: "Now look here, Johnny, it's no use you playing softly wid us. We mane business, ye know; and the sooner ye put us on the scent of a V, the asier yell save yerself from a dale of trouble. Ye can't get out o' this for anny less. Who's your frinds?" I told him I had not a single friend in all the land of America, and that I was far from home and help, and very poor. And I begged him to let me go. He gathered the slack of my blouse collar in his grip and jerked and shoved and hauled at me across the dungeon, and then unlocking an iron cell-gate thrust me in with a kick and said: "Rot there, ye furrin spawn, till ye lairn that there's no room in America for the likes of ye or your nation." AH SONG HI. LETTER V SAN FRANCISCO, 18—. DEAR CHING-FOO: You will remember that I had just been thrust violently into a cell in the city prison when I wrote last. I stumbled and fell on some one. I got a blow and a curse; and on top of these a kick or two and a shove. In a second or two it was plain that I was in a nest of prisoners and was being "passed around"—for the instant I was knocked out of the way of one I fell on the head or heels of another and was promptly ejected, only to land on a third prisoner and get a new contribution of kicks and curses and a new destination. I brought up at last in an unoccupied corner, very much battered and bruised and sore, but glad enough to be let alone for a little while. I was on the flag-stones, for there was no furniture in the den except a long, broad board, or combination of boards, like a barn-door, and this bed was accommodating five or six persons, and that was its full capacity. They lay stretched side by side, snoring—when not fighting. One end of the board was four inches higher than the other, and so the slant answered for a pillow. There were no blankets, and the night was a little chilly; the nights are always a little chilly in San Francisco, though never severely cold. The board was a deal more comfortable than the stones, and occasionally some flag-stone plebeian like me would try to creep to a place on it; and then the aristocrats would hammer him good and make him think a flag pavement was a nice enough place after all. I lay quiet in my corner, stroking my bruises, and listening to the revelations the prisoners made to each other—and to me for some that were near me talked to me a good deal. I had long had an idea that Americans, being free, had no need of prisons, which are a contrivance of despots for keeping restless patriots out of mischief. So I was considerably surprised to find out my mistake. Ours was a big general cell, it seemed, for the temporary accommodation of all comers whose crimes were trifling. Among us there were two Americans, two "Greasers" (Mexicans), a Frenchman, a German, four Irishmen, a Chilenean (and, in the next cell, only separated from us by a grating, two women), all drunk, and all more or less noisy; and as night fell and advanced, they grew more and more discontented and disorderly, occasionally; shaking the prison bars and glaring through them at the slowly pacing officer, and cursing him with all their hearts. The two women were nearly middle-aged, and they had only had enough liquor to stimulate instead of stupefy them. Consequently they would fondle and kiss each other for some minutes, and then fall to fighting and keep it up till they were just two grotesque tangles of rags and blood and tumbled hair. Then they would rest awhile and pant and swear. While they were affectionate they always spoke of each other as "ladies," but while they were fighting "strumpet" was the mildest name they could think of—and they could only make that do by tacking some sounding profanity to it. In their last fight, which was toward midnight, one of them bit off the other's finger, and then the officer interfered and put the "Greaser" into the "dark cell" to answer for it because the woman that did it laid it on him, and the other woman did not deny it because, as she said afterward, she "wanted another crack at the huzzy when her finger quit hurting," and so she did not want her removed. By this time those two women had mutilated each other's clothes to that extent that there was not sufficient left to cover their nakedness. I found that one of these creatures had spent nine years in the county jail, and that the other one had spent about four or five years in the same place. They had done it from choice. As soon as they were discharged from captivity they would go straight and get drunk, and then steal some trifling thing while an officer was observing them. That would entitle them to another two months in jail, and there they would occupy clean, airy apartments, and have good food in plenty, and being at no expense at all, they could make shirts for the clothiers at half a dollar apiece and thus keep themselves in smoking tobacco and such other luxuries as they wanted. When the two months were up they would go just as straight as they could walk to Mother Leonard's and get drunk; and from there to Kearney street and steal something; and thence to this city prison, and next day back to the old quarters in the county jail again. One of them had really kept this up for nine years and the other four or five, and both said they meant to end their days in that prison. **—[**The former of the two did.—Ed. Mem.]—Finally, both these creatures fell upon me while I was dozing with my head against their grating, and battered me considerably, because they discovered that I was a Chinaman, and they said I was "a bloody interlopin' loafer come from the devil's own country to take the bread out of dacent people's mouths and put down the wages for work whin it was all a Christian could do to kape body and sowl together as it was." "Loafer" means one who will not work. AH SONG HI. LETTER VI SAN FRANCISCO, 18—. DEAR CHING-FOO: To continue—the two women became reconciled to each other again through the common bond of interest and sympathy created between them by pounding me in partnership, and when they had finished me they fell to embracing each other again and swearing more eternal affection like that which had subsisted between them all the evening, barring occasional interruptions. They agreed to swear the finger-biting on the Greaser in open court, and get him sent to the penitentiary for the crime of mayhem. Another of our company was a boy of fourteen who had been watched for some time by officers and teachers, and repeatedly detected in enticing young girls from the public schools to the lodgings of gentlemen down town. He had been furnished with lures in the form of pictures and books of a peculiar kind, and these he had distributed among his clients. There were likenesses of fifteen of these young girls on exhibition (only to prominent citizens and persons in authority, it was said, though most people came to get a sight) at the police headquarters, but no punishment at all was to be inflicted on the poor little misses. The boy was afterward sent into captivity at the House of Correction for some months, and there was a strong disposition to punish the gentlemen who had employed the boy to entice the girls, but as that could not be done without making public the names of those gentlemen and thus injuring them socially, the idea was finally given up. There was also in our cell that night a photographer (a kind of artist who makes likenesses of people with a machine), who had been for some time patching the pictured heads of well-known and respectable young ladies to the nude, pictured bodies of another class of women; then from this patched creation he would make photographs and sell them privately at high prices to rowdies and blackguards, averring that these, the best young ladies of the city, had hired him to take their likenesses in that unclad condition. What a lecture the police judge read that photographer when he was convicted! He told him his crime was little less than an outrage. He abused that photographer till he almost made him sink through the floor, and then he fined him a hundred dollars. And he told him he might consider himself lucky that he didn't fine him a hundred and twenty-five dollars. They are awfully severe on crime here. About two or two and a half hours after midnight, of that first experience of mine in the city prison, such of us as were dozing were awakened by a noise of beating and dragging and groaning, and in a little while a man was pushed into our den with a "There, d—-n you, soak there a spell!"—and then the gate was closed and the officers went away again. The man who was thrust among us fell limp and helpless by the grating, but as nobody could reach him with a kick without the trouble of hitching along toward him or getting fairly up to deliver it, our people only grumbled at him, and cursed him, and called him insulting names—for misery and hardship do not make their victims gentle or charitable toward each other. But as he neither tried humbly to conciliate our people nor swore back at them, his unnatural conduct created surprise, and several of the party crawled to him where he lay in the dim light that came through the grating, and examined into his case. His head was very bloody and his wits were gone. After about an hour, he sat up and stared around; then his eyes grew more natural and he began to tell how that he was going along with a bag on his shoulder and a brace of policemen ordered him to stop, which he did not do—was chased and caught, beaten ferociously about the head on the way to the prison and after arrival there, and finally thrown into our den like a dog. And in a few seconds he sank down again and grew flighty of speech. One of our people was at last penetrated with something vaguely akin to compassion, may be, for he looked out through the gratings at the guardian officer, pacing to and fro, and said: "Say, Mickey, this shrimp's goin' to die." "Stop your noise!" was all the answer he got. But presently our man tried it again. He drew himself to the gratings, grasping them with his hands, and looking out through them, sat waiting till the officer was passing once more, and then said: "Sweetness, you'd better mind your eye, now, because you beats have killed this cuss. You've busted his head and he'll pass in his checks before sun-up. You better go for a doctor, now, you bet you had." The officer delivered a sudden rap on our man's knuckles with his club, that sent him scampering and howling among the sleeping forms on the flag-stones, and an answering burst of laughter came from the half dozen policemen idling about the railed desk in the middle of the dungeon. But there was a putting of heads together out there presently, and a conversing in low voices, which seemed to show that our man's talk had made an impression; and presently an officer went away in a hurry, and shortly came back with a person who entered our cell and felt the bruised man's pulse and threw the glare of a lantern on his drawn face, striped with blood, and his glassy eyes, fixed and vacant. The doctor examined the man's broken head also, and presently said: "If you'd called me an hour ago I might have saved this man, may be too late now." Then he walked out into the dungeon and the officers surrounded him, and they kept up a low and earnest buzzing of conversation for fifteen minutes, I should think, and then the doctor took his departure from the prison. Several of the officers now came in and worked a little with the wounded man, but toward daylight he died. It was the longest, longest night! And when the daylight came filtering reluctantly into the dungeon at last, it was the grayest, dreariest, saddest daylight! And yet, when an officer by and by turned off the sickly yellow gas flame, and immediately the gray of dawn became fresh and white, there was a lifting of my spirits that acknowledged and believed that the night was gone, and straightway I fell to stretching my sore limbs, and looking about me with a grateful sense of relief and a returning interest in life. About me lay the evidences that what seemed now a feverish dream and a nightmare was the memory of a reality instead. For on the boards lay four frowsy, ragged, bearded vagabonds, snoring—one turned end-for-end and resting an unclean foot, in a ruined stocking, on the hairy breast of a neighbour; the young boy was uneasy, and lay moaning in his sleep; other forms lay half revealed and half concealed about the floor; in the furthest corner the gray light fell upon a sheet, whose elevations and depressions indicated the places of the dead man's face and feet and folded hands; and through the dividing bars one could discern the almost nude forms of the two exiles from the county jail twined together in a drunken embrace, and sodden with sleep. By and by all the animals in all the cages awoke, and stretched themselves, and exchanged a few cuffs and curses, and then began to clamour for breakfast. Breakfast was brought in at last—bread and beefsteak on tin plates, and black coffee in tin cups, and no grabbing allowed. And after several dreary hours of waiting, after this, we were all marched out into the dungeon and joined there by all manner of vagrants and vagabonds, of all shades and colours and nationalities, from the other cells and cages of the place; and pretty soon our whole menagerie was marched up-stairs and locked fast behind a high railing in a dirty room with a dirty audience in it. And this audience stared at us, and at a man seated on high behind what they call a pulpit in this country, and at some clerks and other officials seated below him—and waited. This was the police court. The court opened. Pretty soon I was compelled to notice that a culprit's nationality made for or against him in this court. Overwhelming proofs were necessary to convict an Irishman of crime, and even then his punishment amounted to little; Frenchmen, Spaniards, and Italians had strict and unprejudiced justice meted out to them, in exact accordance with the evidence; negroes were promptly punished, when there was the slightest preponderance of testimony against them; but Chinamen were punished always, apparently. Now this gave me some uneasiness, I confess. I knew that this state of things must of necessity be accidental, because in this country all men were free and equal, and one person could not take to himself an advantage not accorded to all other individuals. I knew that, and yet in spite of it I was uneasy. And I grew still more uneasy, when I found that any succored and befriended refugee from Ireland or elsewhere could stand up before that judge and swear away the life or liberty or character of a refugee from China; but that by the law of the land the Chinaman could not testify against the Irishman. I was really and truly uneasy, but still my faith in the universal liberty that America accords and defends, and my deep veneration for the land that offered all distressed outcasts a home and protection, was strong within me, and I said to myself that it would all come out right yet. AH SONG HI. LETTER VII SAN FRANCISCO, 18—. DEAR CHING FOO: I was glad enough when my case came up. An hour's experience had made me as tired of the police court as of the dungeon. I was not uneasy about the result of the trial, but on the contrary felt that as soon as the large auditory of Americans present should hear how that the rowdies had set the dogs on me when I was going peacefully along the street, and how, when I was all torn and bleeding, the officers arrested me and put me in jail and let the rowdies go free, the gallant hatred of oppression which is part of the very flesh and blood of every American would be stirred to its utmost, and I should be instantly set at liberty. In truth I began to fear for the other side. There in full view stood the ruffians who had misused me, and I began to fear that in the first burst of generous anger occasioned by the revealment of what they had done, they might be harshly handled, and possibly even banished the country as having dishonoured her and being no longer worthy to remain upon her sacred soil. The official interpreter of the court asked my name, and then spoke it aloud so that all could hear. Supposing that all was now ready, I cleared my throat and began—in Chinese, because of my imperfect English: "Hear, O high and mighty mandarin, and believe! As I went about my peaceful business in the street, behold certain men set a dog on me, and— "Silence!" It was the judge that spoke. The interpreter whispered to me that I must keep perfectly still. He said that no statement would be received from me—I must only talk through my lawyer. I had no lawyer. In the early morning a police court lawyer (termed, in the higher circles of society, a "shyster") had come into our den in the prison and offered his services to me, but I had been obliged to go without them because I could not pay in advance or give security. I told the interpreter how the matter stood. He said I must take my chances on the witnesses then. I glanced around, and my failing confidence revived. "Call those four Chinamen yonder," I said. "They saw it all. I remember their faces perfectly. They will prove that the white men set the dog on me when I was not harming them." "That won't work," said he. "In this country white men can testify against Chinamen all they want to, but Chinamen ain't allowed to testify against white men!" What a chill went through me! And then I felt the indignant blood rise to my cheek at this libel upon the Home of the Oppressed, where all men are free and equal—perfectly equal—perfectly free and perfectly equal. I despised this Chinese-speaking Spaniard for his mean slander of the land that was sheltering and feeding him. I sorely wanted to sear his eyes with that sentence from the great and good American Declaration of Independence which we have copied in letters of gold in China and keep hung up over our family altars and in our temples—I mean the one about all men being created free and equal. But woe is me, Ching Foo, the man was right. He was right, after all. There were my witnesses, but I could not use them. But now came a new hope. I saw my white friend come in, and I felt that he had come there purposely to help me. I may almost say I knew it. So I grew easier. He passed near enough to me to say under his breath, "Don't be afraid," and then I had no more fear. But presently the rowdies recognised him and began to scowl at him in no friendly way, and to make threatening signs at him. The two officers that arrested me fixed their eyes steadily on his; he bore it well, but gave in presently, and dropped his eyes. They still gazed at his eyebrows, and every time he raised his eyes he encountered their winkless stare—until after a minute or two he ceased to lift his head at all. The judge had been giving some instructions privately to some one for a little while, but now he was ready to resume business. Then the trial so unspeakably important to me, and freighted with such prodigious consequence to my wife and children, began, progressed, ended, was recorded in the books, noted down by the newspaper reporters, and forgotten by everybody but me—all in the little space of two minutes! "Ah Song Hi, Chinaman. Officers O'Flannigan and O'Flaherty, witnesses. Come forward, Officer O'Flannigan." OFFICER—"He was making a disturbance in Kearny street." JUDGE—"Any witnesses on the other side?" No response. The white friend raised his eyes—encountered Officer O'Flaherty's—blushed a little—got up and left the courtroom, avoiding all glances and not taking his own from the floor. JUDGE—"Give him five dollars or ten days." In my desolation there was a glad surprise in the words; but it passed away when I found that he only meant that I was to be fined five dollars or imprisoned ten days longer in default of it. There were twelve or fifteen Chinamen in our crowd of prisoners, charged with all manner of little thefts and misdemeanors, and their cases were quickly disposed of, as a general thing. When the charge came from a policeman or other white man, he made his statement and that was the end of it, unless the Chinaman's lawyer could find some white person to testify in his client's behalf, for, neither the accused Chinaman nor his countrymen being allowed to say anything, the statement of the officers or other white person was amply sufficient to convict. So, as I said, the Chinamen's cases were quickly disposed of, and fines and imprisonment promptly distributed among them. In one or two of the cases the charges against Chinamen were brought by Chinamen themselves, and in those cases Chinamen testified against Chinamen, through the interpreter; but the fixed rule of the court being that the preponderance of testimony in such cases should determine the prisoner's guilt or innocence, and there being nothing very binding about an oath administered to the lower orders of our people without the ancient solemnity of cutting off a chicken's head and burning some yellow paper at the same time, the interested parties naturally drum up a cloud of witnesses who are cheerfully willing to give evidence without ever knowing anything about the matter in hand. The judge has a custom of rattling through with as much of this testimony as his patience will stand, and then shutting off the rest and striking an average. By noon all the business of the court was finished, and then several of us who had not fared well were remanded to prison; the judge went home; the lawyers, and officers, and spectators departed their several ways, and left the uncomely court-room to silence, solitude, and Stiggers, the newspaper reporter, which latter would now write up his items (said an ancient Chinaman to me), in the which he would praise all the policemen indiscriminately and abuse the Chinamen and dead people. AH SONG HI. Sekundärliteratur Ou Hsin-yun : The satire is a vigorous attack on discriminatory practices against the Chinese in California. In this letters, a candid Chinese immigrant Ah Song-Hi writes to his friend Ching-Foo back in China about his excitement while leaving for America, about his ill reception in this country, and his confusion about American values. Twain's tale of black humor employs and ironic approach to unveil the dark side of America as a land of corruption and oppression, rather than a heaven with equal rights. These letters depict the Chinese as individuals with human rights by relating them to their history. Twain's tale alludes to the historical fact that the California gold rush fueled impoverished Chinese immigrants to America. Twain modeled on the epistolary device and self-criticism in Citizen of the world by Oliver Goldsmith. He employs a Chinese persona to satirize American racism and violence and he emphasizes that his narrative of the mistreatment of the Chinese was based on his observations of real American life. The story realistically represents white American's attitude toward the Chinese during the late nineteenth century. Thinking of the U.S. as the land of freedom and opportunity, many Chinese willingly left their families and made the long trip, hardly knowing that they would be facing a life filled with discrimination and injustice. Through the portrayal of the Chinese narrator who suffers from unfair treatments on the street, in the prison, and even in the court, Twain indicates his sympathy for the victims of racism. |
|
| 20 | 1870 |
Twain, Mark. A tribute to Anson Burlingame [ID D29342]. On Wednesday, in St. Petersburg, Mr. Burlingame died after a short illness. It is not easy to comprehend, at an instant's warning, the exceeding magnitude of the loss which mankind sustains in this death—the loss which all nations and all peoples sustain in it. For he had outgrown the narrow citizenship of a state and become a citizen of the world; and his charity was large enough and his great heart warm enough to feel for all its races and to labor for them. He was a true man, a brave man, an earnest man, a liberal man, a just man, a generous man, in all his ways and by all his instincts a noble man; he was a man of education and culture, a finished conversationalist, a ready, able, and graceful speaker, a man of great brain, a broad and deep and weighty thinker. He was a great man—a very, very great man. He was imperially endowed by nature; he was faithfully befriended by circumstances, and he wrought gallantly always, in whatever station he found himself. He was a large, handsome man, with such a face as children instinctively trust in, and homeless and friendless creatures appeal to without fear. He was courteous at all times and to all people, and he had the rare and winning faculty of being always interested in what-ever aman had to say—a faculty which he possessed simply because nothing was trivial to him which any man or woman or child had at heart. When others said harsh things about even unconscionable and intrusive bores after they had retired from his presence, Mr. Burlingame often said a generous word in their favor, but never an unkind one. Achivalrous generosity was his most marked characteristic—alargecharity,anoble kindliness that could not comprehend narrowness or meanness. It is this that shows out in his fervent abolitionism, manifested at atime when it was neither very creditable nor very safe to hold such a creed; it was this that prompted him to hurl his famous Brooks-and-Sumner speech in the face of an astonished South at atime when all the North was smarting under the sneers and taunts and material aggressions of admired and applauded Southerners. It was this that made him so warmly espouse the cause of Italian liberty—an espousal sopointed and sovigorous as to attract the attention of Austria, which empire afterward declined to receive him when he was appointed Austrian envoy by Mr. Lincoln. It was this trait which prompted him to punish Americans in China when they imposed upon the Chinese. It was this trait which moved him, in framing treaties, to frame them in the broad interest of the world, instead of selfishly seeking to acquire advantages for his own country alone and at the expense of the other party to the treaty, as had always before been the recognized "diplomacy."It was this trait which was and is the soul of the crowning achievements of his career, the treaties with America and England in behalf of China. In every labor of this man's life there was present a good and noble motive; and in nothing that he ever did or said was there anything small or base. In real greatness, ability, grandeur of character, and achievement, he stood head and shoulders above all the Americans of to-day, save one or two. Without any noise, or any show, or any flourish, Mr. Burlingame did ascore of things of shining mark during his official residence in China. They were hardly heard of away here in America. When he first went to China, he found that with all their kingly powers, American envoys were still not of much consequence in the eyes of their countrymen of either civil or official position. But he was a man who was always "posted." He knew all about the state of things he would find in China before he sailed from America. And so he took care to demand and receive additional powers before he turned his back upon Washington. When the customary consular irregularities placidly continued and he notified those officials that such irregularities must instantly cease, and they inquired with insolent flippancy what the consequence might be in case they did not cease, he answered blandly that he would dismiss them, from the highest to the lowest! (He had quietly come armed with absolute authority over their official lives.) The consular irregularities ceased. A far healthier condition of American commercial interests ensued there. To punish a foreigner in China was an unheard-of thing. There was no way of accomplishing it. Each Embassy had its own private district or grounds, forced from the imperial government, and into that sacred district Chinese law officers could not intrude. All foreigners guilty of offenses against Chinamen were tried by their own country-men, in these holy places, and as no Chinese testimony was admitted, the culprit almost always went free. One of the very first things Mr. Burlingame did was to make a Chinaman's oath as good as a foreigner's; and in his ministerial court, through Chinese and American testi-mony combined, he very shortly convicted a noted American ruffian of murdering a Chinaman. And now a community accustomed to light sentences were naturally startled when, under Mr. Burlingame'shand, and bearing the broad seal of the American Embassy, came an order to take him out and hang him! Mr. Burlingame broke up the "extraterritorial" privileges (as they were called), as far as our country was concerned, and made justice as free to all and as untrammeled in the metes and bounds of its jurisdiction, in China, as ever it was in any land. Mr. Burlingame was the leading spirit in the co-operative policy. He got the Imperial College established. He procured permission for an American to open the coal mines of China. Through his efforts China was the first country to close her ports against the war vessels of the Southern Confederacy; and Prince Kung's order, in this matter, was singularly energetic, comprehensive, and in earnest. The ports were closed then, and never opened to a Southern warship afterward. Mr. Burlingame "construed" the treaties existing between China and the other nations. For many years the ablest diplomatists had vainly tried to come to a satisfactory understanding of certain obscure clauses of these treaties, and more than once powder had been burned in consequences of failure to come to such understandings. But the clear and comprehensive intellect of the American envoy reduced the wordy tangle of diplomatic phrases to a plain and honest handful of paragraphs, and these were unanimously and thankfully accepted by the other foreign envoys, and officially declared by them to be a thorough and satisfactory elucidation of all the uncertain clauses in the treaties. Mr. Burlingame did a mighty work, and made official intercourse with China lucid, simple, and systematic, thenceforth for all time, when he persuaded that government to adopt and accept the code of international law by which the civilized nations of the earth are guided and controlled. It is not possible to specify all the acts by which Mr. Burlingame made himself largely useful to the world during his official residence in China. At least it would not be possible to do it without making this sketch too lengthy and pretentious for a newspaper article. Mr. Burlingame's short history—for he was only forty-seven—reads like a fairy tale. Its successes, its surprises, its happy situations, occur all along, and each new episode is always an improvement upon the one which went before it. He begins life an assistant in a surveying party away out on the Western frontier; then enters a branch of a Western college; then passes through Harvard with the honors; becomes a Boston lawyer and looks back complacently from his high perch upon the old days when he was a surveyor nobody in the woods; becomes a state senator, and makes laws; still advancing, goes to the Constitutional Convention and makes regulations wherewith to rule the makers of laws; enters Congress and smiles back upon the Legislature and the Boston lawyer, and from these smiles still back upon the country surveyor, recognizes that he is known to fame in Massachusetts; challenges Brooks and is known to the nation; next, with a long stride upward, he is clothed with ministerial dignity and journeys to the under side of the world to represent the youngest in the court of the oldest of the nations; and finally, after years go by, we see him moving serenely among the crowned heads of the Old World, a magnate with secretaries and under secretaries about him, a retinue of quaint, outlandish Orientals in his wake, and a long following of servants—and the world is aware that his salary is unbelievably enormous, not to say imperial, and like-wise knows that he is invested with power to make treaties with all the chief nations of the earth, and that he bears the stately title of Ambassador, and in his person represents the, mysterious and awful grandeur of that vague colossus, the Emperor of China, his mighty empire and his four hundred millions of subjects! Down what a dreamy vista his backward glance must stretch, now, to reach the insignificant surveyor in the Western woods! He was a good man, and a very, very great man. America lost a son, and all the world a servant, when he died. |
|
| 21 | 1872 |
Twain, Mark. Roughing it [ID D29326]. Chapter LIV. : The gentle, inoffensive Chinese. Of course there was a large Chinese population in Virginia—it is the case with every town and city on the Pacific coast. They are a harmless race when white men either let them alone or treat them no worse than dogs; in fact they are almost entirely harmless anyhow, for they seldom think of resenting the vilest insults or the cruelest injuries. They are quiet, peaceable, tractable, free from drunkenness, and they are as industrious as the day is long. A disorderly Chinaman is rare, and a lazy one does not exist. So long as a Chinaman has strength to use his hands he needs no support from anybody; white men often complain of want of work, but a Chinaman offers no such complaint; he always manages to find something to do. He is a great convenience to everybody—even to the worst class of white men, for he bears the most of their sins, suffering fines for their petty thefts, imprisonment for their robberies, and death for their murders. Any white man can swear a Chinaman's life away in the courts, but no Chinaman can testify against a white man. Ours is the "land of the free"—nobody denies that—nobody challenges it. [Maybe it is because we won't let other people testify.] As I write, news comes that in broad daylight in San Francisco, some boys have stoned an inoffensive Chinaman to death, and that although a large crowd witnessed the shameful deed, no one interfered. There are seventy thousand (and possibly one hundred thousand) Chinamen on the Pacific coast. There were about a thousand in Virginia. They were penned into a "Chinese quarter"—a thing which they do not particularly object to, as they are fond of herding together. Their buildings were of wood; usually only one story high, and set thickly together along streets scarcely wide enough for a wagon to pass through. Their quarter was a little removed from the rest of the town. The chief employment of Chinamen in towns is to wash clothing. They always send a bill, like this below, pinned to the clothes. It is mere ceremony, for it does not enlighten the customer much. Their price for washing was $2.50 per dozen—rather cheaper than white people could afford to wash for at that time. A very common sign on the Chinese houses was: "See Yup, Washer and Ironer"; "Hong Wo, Washer"; "Sam Sing & Ah Hop, Washing." The house servants, cooks, etc., in California and Nevada, were chiefly Chinamen. There were few white servants and no Chinawomen so employed. Chinamen make good house servants, being quick, obedient, patient, quick to learn and tirelessly industrious. They do not need to be taught a thing twice, as a general thing. They are imitative. If a Chinaman were to see his master break up a centre table, in a passion, and kindle a fire with it, that Chinaman would be likely to resort to the furniture for fuel forever afterward. All Chinamen can read, write and cipher with easy facility—pity but all our petted voters could. In California they rent little patches of ground and do a deal of gardening. They will raise surprising crops of vegetables on a sand pile. They waste nothing. What is rubbish to a Christian, a Chinaman carefully preserves and makes useful in one way or another. He gathers up all the old oyster and sardine cans that white people throw away, and procures marketable tin and solder from them by melting. He gathers up old bones and turns them into manure. In California he gets a living out of old mining claims that white men have abandoned as exhausted and worthless—and then the officers come down on him once a month with an exorbitant swindle to which the legislature has given the broad, general name of "foreign" mining tax, but it is usually inflicted on no foreigners but Chinamen. This swindle has in some cases been repeated once or twice on the same victim in the course of the same month—but the public treasury was no additionally enriched by it, probably. Chinamen hold their dead in great reverence—they worship their departed ancestors, in fact. Hence, in China, a man's front yard, back yard, or any other part of his premises, is made his family burying ground, in order that he may visit the graves at any and all times. Therefore that huge empire is one mighty cemetery; it is ridged and wringled from its centre to its circumference with graves—and inasmuch as every foot of ground must be made to do its utmost, in China, lest the swarming population suffer for food, the very graves are cultivated and yield a harvest, custom holding this to be no dishonor to the dead. Since the departed are held in such worshipful reverence, a Chinaman cannot bear that any indignity be offered the places where they sleep. Mr. Burlingame said that herein lay China's bitter opposition to railroads; a road could not be built anywhere in the empire without disturbing the graves of their ancestors or friends. A Chinaman hardly believes he could enjoy the hereafter except his body lay in his beloved China; also, he desires to receive, himself, after death, that worship with which he has honored his dead that preceded him. Therefore, if he visits a foreign country, he makes arrangements to have his bones returned to China in case he dies; if he hires to go to a foreign country on a labor contract, there is always a stipulation that his body shall be taken back to China if he dies; if the government sells a gang of Coolies to a foreigner for the usual five-year term, it is specified in the contract that their bodies shall be restored to China in case of death. On the Pacific coast the Chinamen all belong to one or another of several great companies or organizations, and these companies keep track of their members, register their names, and ship their bodies home when they die. The See Yup Company is held to be the largest of these. The Ning Yeong Company is next, and numbers eighteen thousand members on the coast. Its headquarters are at San Francisco, where it has a costly temple, several great officers (one of whom keeps regal state in seclusion and cannot be approached by common humanity), and a numerous priesthood. In it I was shown a register of its members, with the dead and the date of their shipment to China duly marked. Every ship that sails from San Francisco carries away a heavy freight of Chinese corpses—or did, at least, until the legislature, with an ingenious refinement of Christian cruelty, forbade the shipments, as a neat underhanded way of deterring Chinese immigration. The bill was offered, whether it passed or not. It is my impression that it passed. There was another bill—it became a law—compelling every incoming Chinaman to be vaccinated on the wharf and pay a duly appointed quack (no decent doctor would defile himself with such legalized robbery) ten dollars for it. As few importers of Chinese would want to go to an expense like that, the law-makers thought this would be another heavy blow to Chinese immigration. What the Chinese quarter of Virginia was like—or, indeed, what the Chinese quarter of any Pacific coast town was and is like—may be gathered from this item which I printed in the Enterprise while reporting for that paper: CHINATOWN.—Accompanied by a fellow reporter, we made a trip through our Chinese quarter the other night. The Chinese have built their portion of the city to suit themselves; and as they keep neither carriages nor wagons, their streets are not wide enough, as a general thing, to admit of the passage of vehicles. At ten o'clock at night the Chinaman may be seen in all his glory. In every little cooped-up, dingy cavern of a hut, faint with the odor of burning Josh-lights and with nothing to see the gloom by save the sickly, guttering tallow candle, were two or three yellow, long-tailed vagabonds, coiled up on a sort of short truckle-bed, smoking opium, motionless and with their lustreless eyes turned inward from excess of satisfaction—or rather the recent smoker looks thus, immediately after having passed the pipe to his neighbor—for opium-smoking is a comfortless operation, and requires constant attention. A lamp sits on the bed, the length of the long pipe-stem from the smoker's mouth; he puts a pellet of opium on the end of a wire, sets it on fire, and plasters it into the pipe much as a Christian would fill a hole with putty; then he applies the bowl to the lamp and proceeds to smoke—and the stewing and frying of the drug and the gurgling of the juices in the stem would well-nigh turn the stomach of a statue. John likes it, though; it soothes him, he takes about two dozen whiffs, and then rolls over to dream, Heaven only knows what, for we could not imagine by looking at the soggy creature. Possibly in his visions he travels far away from the gross world and his regular washing, and feast on succulent rats and birds'-nests in Paradise. Mr. Ah Sing keeps a general grocery and provision store at No. 13 Wang street. He lavished his hospitality upon our party in the friendliest way. He had various kinds of colored and colorless wines and brandies, with unpronouncable names, imported from China in little crockery jugs, and which he offered to us in dainty little miniature wash-basins of porcelain. He offered us a mess of birds'-nests; also, small, neat sausages, of which we could have swallowed several yards if we had chosen to try, but we suspected that each link contained the corpse of a mouse, and therefore refrained. Mr. Sing had in his store a thousand articles of merchandise, curious to behold, impossible to imagine the uses of, and beyond our ability to describe. His ducks, however, and his eggs, we could understand; the former were split open and flattened out like codfish, and came from China in that shape, and the latter were plastered over with some kind of paste which kept them fresh and palatable through the long voyage. We found Mr. Hong Wo, No. 37 Chow-chow street, making up a lottery scheme—in fact we found a dozen others occupied in the same way in various parts of the quarter, for about every third Chinaman runs a lottery, and the balance of the tribe "buck" at it. "Tom," who speaks faultless English, and used to be chief and only cook to the Territorial Enterprise, when the establishment kept bachelor's hall two years ago, said that "Sometime Chinaman buy ticket one dollar hap, ketch um two tree hundred, sometime no ketch um anything; lottery like one man fight um seventy—may-be he whip, may-be he get whip heself, welly good." However, the percentage being sixty-nine against him, the chances are, as a general thing, that "he get whip heself." We could not see that these lotteries differed in any respect from our own, save that the figures being Chinese, no ignorant white man might ever hope to succeed in telling "t'other from which;" the manner of drawing is similar to ours. Mr. See Yup keeps a fancy store on Live Fox street. He sold us fans of white feathers, gorgeously ornamented; perfumery that smelled like Limburger cheese, Chinese pens, and watch-charms made of a stone unscratchable with steel instruments, yet polished and tinted like the inner coat of a sea-shell. As tokens of his esteem, See Yup presented the party with gaudy plumes made of gold tinsel and trimmed with peacocks' feathers. We ate chow-chow with chop-sticks in the celestial restaurants; our comrade chided the moon-eyed damsels in front of the houses for their want of feminine reserve; we received protecting Josh-lights from our hosts and "dickered" for a pagan God or two. Finally, we were impressed with the genius of a Chinese book-keeper; he figured up his accounts on a machine like a gridiron with buttons strung on its bars; the different rows represented units, tens, hundreds and thousands. He fingered them with incredible rapidity—in fact, he pushed them from place to place as fast as a musical professor's fingers travel over the keys of a piano. They are a kindly disposed, well-meaning race, and are respected and well treated by the upper classes, all over the Pacific coast. No Californian gentleman or lady ever abuses or oppresses a Chinaman, under any circumstances, an explanation that seems to be much needed in the East. Only the scum of the population do it—they and their children; they, and, naturally and consistently, the policemen and politicians, likewise, for these are the dust-licking pimps and slaves of the scum, there as well as elsewhere in America. Sekundärliteratur Ou Hsin-yun : Roughing it is a non-fictional account based on Twain's travels through Nevada and northern California in the 1860s. Chapter LIV focuses on the Chinese in Virginia city, Nevada, where the promising West was ironically also a land of racial prejudices, with white Christians acting against racial minorities. The accompanying illustrations exhibit nineteenth-century representations of Chinese physiognomy such as the queue and slit eyes, seemingly offering caricatures of negative personality. Some scholars suggest that Twain's writing still perpetuates racism, as it relies on the stereotypes in conventional yellowface minstrelsy. I would argue that, in expressing outrage at the abuse of Chinese laborers in California, Twain also attempts to criticize the injustices of his fellow countrymen, and to condemn American prejudice against the Chinese in spite of their peculiar appearance. Twain describes Chinese laborers who helped build the transcontinental railroad, and expresses indignation at anti-Chinese discrimination. He praises the diligence of the Chinese, and respects them for their virtues. He agrees with some of his contemporaries who appreciated the Chinese for their patience and peacefulness. Twain also mentions that, in April 1850, California enacted a tax on all foreigners working mining claims, but in fact the 'foreign' mining tax was usually inflicted on no foreigners but Chinese. Furthermore, he describes the Chinese as harmless sufferers of violence, and attacks the San Francisco police for their indifference, while stressing that he is merely describing what has really happened in his days. |
|
| 22 | 1874 |
Letter from Mark Twain to Dean Sage ; 22 April (1875), Hartford, Conn. "[Joseph Hopkins] Twichell & I were to do the Centennial together; but he had a remorseful streak after his loose career & indecent conversation in Brooklyn & while under the spell of it he concluded to stay at his post on Sunday. He preached twice that day, left here at [midnight], took an early breakfast in Boston, infested Concord & Lexington all day & reached Hartford after [midnight] that night, so as to be on hand early next day—for he had an opportunity to bury a Chinaman with some Congregational orgies & would h not have missed it for the world." |
|
| 23 | 1877.1 |
Twain, Mark ; Harte, Bret. Ah Sin [ID D29331]. New York World ; Aug. 1 (1877).= San Francisco Daily Evening Bulletin ; 9 Aug. 1877. Mark Twain and Bret Harte's new play at the Fifth Avenue Theatre, New York : Mark Twain's funny speech. http://twain.lib.virginia.edu/onstage/playscripts/ahsinart03.html. Mr. Daly began his ninth season at the Fifth Avenue Theatre last night with a house as full as a manager could desire, and with a play that has in it the elements of the success most admired by managers. The play is called Ah Sin, and it is the joint composition of Mark Twain and Bret Harte. It was originally produced at Washington in May last, but it ran only for a short time, for the reason that it was not then a playable play. Since then its authors (Mark Twain chiefly, we believe) have pruned and pared it, and rewritten a great portion of the dialogue, so that in its present shape the characters have to speak the language of real life for the most part, instead of, as before, the pedantic, stilted talk of dead books. Ah Sin was written expressly for C. T. Parsloe, who plays the title-role, a Heathen Chinee, whose ways are certainly peculiar. Ah Sin is an American play, the scene being laid in the mining districts of California, the characters being those one might have met there a quarter of a century ago. The language used is distinctively American, as apart from English, about two-thirds of it being the embryo language we call slang--words and phrases that often become crystallized, and when brought into common use give character to the language of a people; and the incidents--the heathen Chinee himself included--are American every one. Yet it is all to dwellers on this eastern coast--scene, characters, language and incidents--as strange and unreal as if the scene was laid in Herzegovina or Timbuctoo. At the end of the third act there were loud calls for Mark Twain and Bret Harte. The latter being in Washington could not appear, but the former came forward amid immense cheering, and spoke as follows: LADIES AND GENTLEMEN: In view of this admirable success, it is meet that I try to express to you our hearty thanks for the large share which your encouraging applause has had in producing this success. This office I take upon me with great pleasure. This is a very remarkable play. You may not have noticed it, but I assure you it is so. The construction of this play was a work of great labor and research; also of genius and invention, and plagiarism. When the authors of this play began their work they were resolved that it should not lack blood-curdling disasters, accidents, calamities, for these things always help out a play. But we wanted them to be new ones, brilliant, unhackneyed. In a lucky moment we hit upon the breaking down of a stage coach as being something perfectly fresh and appalling. It seemed a stroke of genius, an inspiration. We were charmed with it. So we naturally overdid it a little. Consequently, when the play was first completed, we found we had had that stage break down seven times in the first act. We saw that that wouldn't do--the piece was going to be too stagey (I didn't notice that--that is very good). Yes, the critics and everybody would say this sort of thing argued poverty of invention. And (confidentially) it did resemble that. So, of course, we set to work and put some limitations upon that accident, and we threw a little variety into the general style of it, too. Originally the stage-coach always came in about every seven minutes, and broke down at the footlights and spilt the passengers down among the musicians. You can see how monotonous that was--to the musicians. But we fixed all that. At present the stage-coach breaks down only once; a private carriage breaks down once, and the horses of another carriage run away once. We could have left out one or two of these, but then we had the horses and vehicles on our hands, and we couldn't afford to throw them away on a mere quibble. I am making this explanation in the hope that it will reconcile you to the repetition of that accident. This play is more didactic than otherwise. For the instruction of the young we have introduced a game of poker in the first act. The game of poker is all too little understood in the higher circles of this country. Here and there you find an Ambassador that has some idea of the game, but you take the general average of the nation and our ignorance ought to make us blush. Why, I have even known a clergyman--a liberal, cultivated, pure-hearted man, and most excellent husband and father--who didn't value an ace full above two pair and a jack. Such ignorance as this is brutalizing. Whoever sees Mr. Parsloe in this piece sees as good and natural and consistent a Chinaman as he could see in San Francisco. I think his portrayal of the character reaches perfection. The whole purpose of the piece is to afford an opportunity for the illustration of this character. The Chinaman is going to become a very frequent spectacle all over America by and by, and a difficult political problem, too. Therefore, it seems well enough to let the public study him a little on the stage beforehand. The actors, the management and the authors have done their best to begin this course of public instruction effectually this evening. I will say only one word more about this remarkable play. It is this: When this play was originally completed it was so long, and so wide and so deep--in places--and so comprehensive that it would have taken two weeks to play it. And I thought this was a good feature. I supposed we could have a sign on the curtain, "To be continued," and it would be all right; but the manager said no, that wouldn't do; to play two weeks was sure to get us into trouble with the Government, because the Constitution of the United States says you sha'n't inflict cruel and unusual punishments. So he set to work to cut it down, and cart the refuse to the paper-mill. Now that was a good thing. I never saw a play improve as this one did. The more he cut out of it the better it got right along. He cut out, and cut out, and cut out; and I do believe this would be one of the best plays in the world to-day if his strength had held out, and he could have gone on and cut out the rest of it. With this brief but necessary explanation of the plot and purpose and moral of this excellent work, I make my bow, repeat my thanks, and remark that the scissors have been repaired and the work of improvement will still go on. |
|
| 24 | 1877.2 |
Twain, Mark ; Harte, Bret. Ah Sin [ID D29331]. The New York Times ; Aug. 1, 1877. http://twain.lib.virginia.edu/onstage/playscripts/ahsinrev03.html. Amusements : Fifth-Avenue Theatre. The representation of the play called "Ah Sin" at the Fifth Avenue Theatre yesterday evening afforded frequent gratification to a very large audience. The fact that a good many spectators grew perceptibly weary as the performance approached an end, and the still more significant fact that the audience left the house without making the slightest demonstration of pleasure when the curtain fell upon the last scene, may imply that the piece, as a whole, is scarcely likely to secure a really strong hold upon the favor of the public. But it is certain that there was much laughter and applause heard as "Ah Sin" progressed, and the causes of the merriment and plaudits appeared sufficiently numerous to give some vitality to the composition of which they are the principal element. It need hardly be said that Messrs. Bret Harte and Mark Twain's play is by no means a very dramatic or symmetrical work. Humorists, romance writers, and poets are never born and seldom become dramatists, and both authors of "Ah Sin" are now truing their 'prentice hand in seeking fame and fortune through the medium of the stage. "Ah Sin," however, is not so bad a piece as might have been anticipated. It has a plot, well-worn and transparent though it is at once discovered to be, and hence there is a reason for almost everything said or done during the disentanglement of the narrative. Its weakness lies in a paucity of striking events, in an almost invariable disregard of the absolute necessity of providing a strong tableau at the close of each act, and in a superabundance of dialogue, mainly coarse, and often inexcusably so, because it has not the excuse of being characteristic. Its merit is to be sought, firstly, in the somewhat novel personage who bestows his name upon the drama; secondly, as mentioned above, in its rather unexpected coherence, and, lastly, in the strange atmosphere into which it transports the listener. Most of the characters do not indeed differ in any essential traits from the everyday heroes and heroines of melodrama, but their language, their attire, and their surroundings breathe an air of freshness over the picture. M. Dennery might turn them into Frenchmen, Mr. Boucicault into Irishmen, and Mr. Daly into Massachusetts saints and sinners, but the charm of local color is of great weight in dealing with Messrs. Harte and Twain's joint production. And the character of Ah Sin has unquestionably originality and newness. The typical Chinaman, who acts, too, as a sort of deus ex machina, presents a variety of phases of Chinese humor, cleverness, and amusing rascality. His comical naiveté, his propensity to beg and steal, his far-seeing policy, thanks to which a happy denouement of this particular story is brought about, are happily illustrated. Naturally enough Ah Sin finally becomes a little monotonous; there is, however, so much idle gabble in he drama that his appearance is usually welcome. Of the serious business intrusted to the other personages there is, as we have said, more than a sufficiency. We shall, therefore, not waste much space upon the story of "Ah Sin." It turns upon the rascality of one Broderick, who all but murders Bill Plunkett--"the champion liar of Calaveras"--and then accuses York, a "gentleman miner," of the crime. Just as a committee of lynchers are about to act upon a verdict of guilty, Ah Sin fastens the guilt of the deed upon Broderick by the exhibition of the murderer's coat, which Broderick thought he had long since done away with, and Plunkett being subsequently brought into court safe and sound, the piece terminates happily. If Messrs. Harte and Twain had handled all their material as deftly as in the first act, "Ah Sin" would have been a very praiseworthy effort. Although the longest of the four divisions of the play, the first awakens interest and closes with an ingenious surprise. The second act, concluding with an attempt to arrest Ah Sin on a charge of murder, and with the flight of the "vigilantes," who are routed by Ah Sin expectorating water upon them as though he were dampening linen in the Chinese fashion, is tedious, and the third drags sadly. The vicissitudes of a trial before a "border jury" enliven the fourth act, which would round off the piece very neatly if something besides a scene of extravagant joy worthy a burlesque prefaced the fall of the curtain. "Ah Sin" was capitally acted, last night, and admirably placed upon the stage. Mr. Parsloe's Chinaman could scarcely be excelled in truthfulness to nature and freedom from caricature. Mr. P. A. Anderson pictured with marked force and freedom from conventionality Bill Plunkett. Mr. Davidge, as the "chief of the Vigilantes," distinguished himself especially in the trial scene, and the remaining male roles found suitable interpreters in Messrs. Crisp, Collier, Weaver, Varrey, and Vining Bowers. Among the softer sex Mrs. Gilbert bore off the honors, in a new rival of Mrs. Malaprop--Mrs. Plunkett by name. Much of the language put into Mrs. Plunkett's mouth is far from refined, but some of it is funny, though the character and her peculiarities are become well-nigh threadbare. A still more offensive type of femininity--Caroline Anastasia Plunkett--was represented by Miss Edith Blande with becoming masculinity. Miss Dora Goldthwaite endowed Shirley Tempest with appropriate personal charms, and finally, Miss Mary Wells did all that could be done with Mrs. Tempest. After the third act, Mr. Clemens stepped before the footlights, and delivered an address in his familiar vein, but with less than his wonted felicity of style and more than his wonted drawl. "Ah Sin" is to be repeated at the Fifth Avenue Theatre every evening until further notice. Sekundärliteratur 1989 James S. Moy : In keeping with tendencies in portrayals of other ethnic groups, the emergence of a play with a Chinese character in the title role, especially by the likes of Mark Twain and Bret Hart, would seem to suggest the assimilation of Chinese into the mainstream of American life. It becomes obvious that this is not the case. While it is not entirely clear why the appearance of such a Chinese character on the American stage does not follow the pattern of other ethnic immigrant populations, it is hoped that an examination of the tensions which define the space of the Chinese character in the American west will result in a deeper understanding of the position occupied by the Chinese on America's Western frontier. Since 1863 the Chinese had been forbidden the right to testify against whites in courts of law. This and other similar laws effectively legislated the Chinese out of existence as legal entities, giving rise to the saying that to have a 'Chinaman's chance' was to have no chance at all. Given the legal status of the Chinese, Ah Sin's participation in the play serves as a subversion of the existence, in the legal sense, of the Chinese character, but not one which promises a positive future. While Ah Sin cannot provide action in the play, it becomes clear that monetary exchange is the play's driving force. Ah Sin overcomes his scruples regarding complicity in illegal actions, when offered sufficient monetary return. As constituted within the American legal system of the nineteenth century, a good Chinaman came to be defined as one who made no impact whatsoever, or as Ah Sin announced : 'Me not done nothing, me good Chinaman'. 2010 Ou Hsin-yun : The play, a collaboration between Twain and Harte, was intended to exploit the success of the Chinese role in Harte's celebrated poem and his play 'Two men of Sandy bar', thought it was also based on Twain's 'Roughing it'. Twain's curtain speech for the New York production predicted the fate of the Chinese as the scapegoat for social problems, and emphasized : 'I wish to say also that this play is didactic rather than anything else. It is intended rather for instruction than amusement'. The play intervened in the national imaginary by revising the Chinese stereotypes on the American stage, and by challenging the contemporary ideology of racial minorities' inferiority. Ah Sin offers a favorable view of the Chinese on the Western frontier, in which Ah Sin's seemingly clumsy and idiotic imitative manners are presented in contrast to his final scheming victory. Ah Sin was short-lived, neither a success in the New York season nor on the road. Twain and Harte considered the Chinaman entitled to justice, the failure of Ah Sin might suggest, apart from its weak stagecraft, that the theatre audience on the East Coast, who was assured of white superiority, was not comfortable with the Chinese character's ability to manipulate the destiny of so many white characters. The play's presentation of a smart Chinese man during the peak of the anti-Chinese movement in the 1870s very likely contributed to its failure, because the audience could only enjoy a miserably clownish Chinamen, instead of a triumphantly dominant one. Twain argued against the injustices the Chinese suffered, anti-immigrationists adopted his seemingly negative portrayals of the Chinese to support their cause. |
|
| 25 | 1880-1881 |
Letter from Mark Twain to William Dean Howells ; 24 Dec. (1880), Harford, Conn. Xmas Eve. "Next day I attended to business—which was, to introduce [Joseph Hopkins] Twichell to Gen. [James Hope] Grant & procure a private talk in the interest of the Chinese Educational Mission here in the U. S. Well, it was very funny. Joe had been sitting up nights building facts & arguments together into a mighty & unassalilable array, & had studied them out & got them by heart—all with the trembling half-hearted hope of getting Grant to add his signature to a sort of petition to the Viceroy of China; but Grant took in the whole situation in a jiffy, & before Joe had more than fairly got started, the old man said: "I'll write the Viceroy a letter—a separate letter—& bring strong reasons to bear upon him; I know him well., & what I say will have weight with him; yes, & with the advers I will attend to it right away. No, no thanks—I shall be glad to do it—it will be a labor of love." Letter from James Hope Grant to Mark Twain. (1881). "Li Hung Chang is the most powerful and most influential Chinaman in his country. He professed great friendship for me when I was there, and I have had assurances of the same thing since. I hope, if he is strong enough with his government, that the decision to withdraw the Chinese students from this country may be changed." Letter from Mark Twain to James Hope Grant ; March 16 (1881). "Your letter to Li Hung Chang [Li Hongzhang] has done its work, & the Chinese Educational Mission in Harford is saved. This cablegram mentions the receipt of your letter, & at the same time it commands the minister Chin to take Yung Wing [Rong Hong] into his consultations." |
|
| 26 | 1884 |
Twain, Mark. The adventures of Huckleberry Finn [ID D29326]. Chap. 3 "If he tells them to build a palace forty miles long out of di'monds, and fill it full of chewing-gum, or whatever you want, and fetch an emperor's daughter from China for you to marry, they've got to do it." Chap. 35 "Thirty-seven year - and he come out in China. That's the kind. I wish the bottom of this fortress was solid rock." "Jim don't know nobody in China." |
|
| 27 | 1895 |
Mark Twain : Interview with South Australian Register. (1895). "I was never disposed to make fun of the Chinaman ; I always looked upon him as a pathetic object ; a poor, hardworking, industrious, friendless heathen, far from home, amongst a strange people, who treated him none too well. He has a hard life, and is always busy and always sober, therefore I never could see anything to make fun of in the Chinaman. No, he is not wanted in America. The feeling is that he ought to go, but America is a place for all people, it seems." |
|
| 28 | 1900 |
Twain, Mark. I am a Boxer [ID D29323]. I don't suppose that I am called here as an expert on education, for that would show a lack of foresight on your part and a deliberate intention to remind me of my shortcomings. As I sat here looking around for an idea it struck me that I was called for two reasons. One was to do good to me, a poor unfortunate traveler on the world's wide ocean, by giving me a knowledge of the nature and scope of your society and letting me know that others beside myself have been of some use in the world. The other reason that I can see is that you have called me to show by way of contrast what education can accomplish if administered in the right sort of doses. Your worthy president said that the school pictures, which have received the admiration of the world at the Paris Exposition, have been sent to Russia, and this was a compliment from that Government -- which is very surprising to me. Why, it is only an hour since I read a cablegram in the newspapers beginning "Russia Proposes to Retrench." I was not expecting such a thunderbolt, and I thought what a happy thing it will be for Russians when the retrenchment will bring home the thirty thousand Russian troops now in Manchuria, to live in peaceful pursuits. I thought this was what Germany should do also without delay, and that France and all the other nations in China should follow suit. Why should not China be free from the foreigners, who are only making trouble on her soil? If they would only all go home, what a pleasant place China would be for the Chinese! We do not allow Chinamen to come here, and I say in all seriousness that it would be a graceful thing to let China decide who shall go there. China never wanted foreigners any more than foreigners wanted Chinamen, and on this question I am with the Boxers every time. The Boxer is a patriot. He loves his country better than he does the countries of other people. I wish him success. The Boxer believes in driving us out of his country. I am a Boxer too, for I believe in driving him out of our country. When I read the Russian despatch further my dream of world peace vanished. It said that the vast expense of maintaining the army had made it necessary to retrench, and so the Government had decided that to support the army it would be necessary to withdraw the appropriation from the public schools. This is a monstrous idea to us. We believe that out of the public school grows the greatness of a nation. It is curious to reflect how history repeats itself the world over. Why, I remember the same thing was done when I was a boy on the Mississippi River. There was a proposition in a township there to discontinue public schools because they were too expensive. An old farmer spoke up and said if they stopped the schools they would not save anything, because every time a school was closed a jail had to be built. It's like feeding a dog on his own tail. He'll never get fat. I believe it is better to support schools than jails. The work of your association is better and shows more wisdom than the Czar of Russia and all his people. This is not much of a compliment, but it's the best I've got in stock. |
|
| 29 | 1900 |
Twain, Mark. China and the Philippines [ID D29327]. For years I've been a self-appointed missionary to bring about the union of America and the motherland. They ought to be united. Behold America, the refuge of the oppressed from everywhere (who can pay fifty dollars' admission)—any one except a Chinaman—standing up for human rights everywhere, even helping China let people in free when she wants to collect fifty dollars upon them. And how unselfishly England has wrought for the open door for all! And how piously America has wrought for that open door in all cases where it was not her own! Yes, as a missionary I've sung my songs of praise. And yet I think that England sinned when she got herself into a war in South Africa which she could have avoided, just as we sinned in getting into a similar war in the Philippines. Mr. Churchill, by his father, is an Englishman; by his mother he is an American—no doubt a blend that makes the perfect man. England and America; yes, we are kin. And now that we are also kin in sin, there is nothing more to be desired. The harmony is complete, the blend is perfect. |
|
| 30 | 1900 |
Twain, Mark. Mark Twain to women : adverts to foreign topics [ID D29369]. Wherein He Agrees with the Boxer "When one is not expecting a thunderbolt like that it is exciting. I thought, what a good thing for the whole world! 'Russia has 30,000 soldiers in Manchuria,' I said to myself, 'and this dispatch means that she is going to take them out of there and send them back to their farms to live in peace. If Russia retrenches this way why shouldn't Germany and France follow suit? Why shouldn't all the foreign powers withdraw from China and leave her free to attend to her own business?' "It is the foreigners, who are making all the trouble in China, and if they would only get out, how pleasant everything would be! "As far as America is concerned we don't allow the Chinese to come here, and we would be doing the graceful thing to allow China to decide whether she will allow us to go there. China never wanted any foreigners, and when it comes to a settlement of this immigrant question I am with the Boxer every time. The Boxer is a patriot; he is the only patriot China has, and I wish him success. The Boxer believes in driving us out of his country. I am a Boxer, for I believe in driving the Chinaman out of this country. The Boxers on this side have won out. Why not give the Boxer on the other side a chance? |
|
| 31 | 1900 |
Letter from Mark Twain to Joseph Hopkins Twichell ; Aug. 12 (1900). [About missionary activities in China]. "My sympathies are with the Chinese. They have been villainously dealt with by the sceptered thieves of Europe, and I hope they will drive all the foreigners out and keep them out for good." |
|
| 32 | 1901 |
Twain, Mark. To the person sitting in darkness [ID D29343]. [Auszüge]. The following news from China appeared in The Sun, of New York, on Christmas Eve. The italics are mine: "The Rev. Mr. Ament, of the American Board of Foreign Missions, has returned from a trip which he made for the purpose of collecting indemnities for damages done by Boxers. Everywhere he went he compelled the Chinese to pay. He says that all his native Christians are now provided for. He had 700 of them under his charge, and 300 were killed. He has collected 300 taels for each of these murders, and has compelled full payment for all the property belonging to Christians that was destroyed. He also assessed fines amounting to THIRTEEN TIMES the amount of the indemnity. This money will be used for the propagation of the Gospel. "Mr. Ament declares that the compensation he has collected is moderate, when compared with the amount secured by the Catholics, who demand, in addition to money, head for head. They collect 500 taels for each murder of a Catholic. In the Wenchiu country, 680 Catholics were killed, and for this the European Catholics here demand 750,000 strings of cash and 680 heads. "In the course of a conversation, Mr. Ament referred to the attitude of the missionaries toward the Chinese. He said: "'I deny emphatically that the missionaries are vindictive, that they generally looted, or that they have done anything since the siege that the circumstances did not demand. I criticise the Americans. The soft hand of the Americans is not as good as the mailed fist of the Germans. If you deal with the Chinese with a soft hand they will take advantage of it.' "The statement that the French Government will return the loot taken by the French soldiers, is the source of the greatest amusement here. The French soldiers were more systematic looters than the Germans, and it is a fact that to-day Catholic Christians, carrying French flags and armed with modern guns, are looting villages in the Province of Chili." By happy luck, we get all these glad tidings on Christmas Eve--just in time to enable us to celebrate the day with proper gaiety and enthusiasm. Our spirits soar, and we find we can even make jokes: Taels I win, Heads you lose. Our Reverend Ament is the right man in the right place. What we want of our missionaries out there is, not that they shall merely represent in their acts and persons the grace and gentleness and charity and loving kindness of our religion, but that they shall also represent the American spirit. The oldest Americans are the Pawnees. Macallum's History says: "When a white Boxer kills a Pawnee and destroys his property, the other Pawnees do not trouble to seek him out, they kill any white person that comes along; also, they make some white village pay deceased's heirs the full cash value of deceased, together with full cash value of the property destroyed; they also make the village pay, in addition, thirteen times the value of that property into a fund for the dissemination of the Pawnee religion, which they regard as the best of all religions for the softening and humanizing of the heart of man. It is their idea that it is only fair and right that the innocent should be made to suffer for the guilty, and that it is better that ninety and nine innocent should suffer than that one guilty person should escape." Our Reverend Ament is justifiably jealous of those enterprising Catholics, who not only get big money for each lost convert, but get "head for head" besides. But he should soothe himself with the reflection that the entirety of their exactions are for their own pockets, whereas he, less selfishly, devotes only 300 taels per head to that service, and gives the whole vast thirteen repetitions of the property-indemnity to the service of propagating the Gospel. His magnanimity has won him the approval of his nation, and will get him a monument. Let him be content with these rewards. We all hold him dear for manfully defending his fellow missionaries from exaggerated charges which were beginning to distress us, but which his testimony has so considerably modified that we can now contemplate them without noticeable pain. For now we know that, even before the siege, the missionaries were not "generally" out looting, and that, "since the siege," they have acted quite handsomely, except when "circumstances" crowded them. I am arranging for the monument. Subscriptions for it can be sent to the American Board; designs for it can be sent to me. Designs must allegorically set forth the Thirteen Reduplications of the Indemnity, and the Object for which they were exacted; as Ornaments, the designs must exhibit 680 Heads, so disposed as to give a pleasing and pretty effect; for the Catholics have done nicely, and are entitled to notice in the monument. Mottoes may be suggested, if any shall be discovered that will satisfactorily cover the ground. Mr. Ament's financial feat of squeezing a thirteen-fold indemnity out of the pauper peasants to square other people's offenses, thus condemning them and their women and innocent little children to inevitable starvation and lingering death, in order that the blood-money so acquired might be "used for the propagation of the Gospel," does not flutter my serenity; although the act and the words, taken together, concrete a blasphemy so hideous and so colossal that, without doubt, its mate is not findable in the history of this or of any other age. Yet, if a layman had done that thing and justified it with those words, I should have shuddered, I know. Or, if I had done the thing and said the words myself--however, the thought is unthinkable, irreverent as some imperfectly informed people think me. Sometimes an ordained minister sets out to be blasphemous. When this happens, the layman is out of the running; he stands no chance. We have Mr. Ament's impassioned assurance that the missionaries are not "vindictive." Let us hope and pray that they will never become so, but will remain in the almost morbidly fair and just and gentle temper which is affording so much satisfaction to their brother and champion to-day. .... Next, to our heavy damage, the Kaiser went to playing the game without first mastering it. He lost a couple of missionaries in a riot in Shantung, and in his account he made an overcharge for them. China had to pay a hundred thousand dollars apiece for them, in money; twelve miles of territory, containing several millions of inhabitants and worth twenty million dollars; and to build a monument, and also a Christian church; whereas the people of China could have been depended upon to remember the missionaries without the help of these expensive memorials. This was all bad play. Bad, because it would not, and could not, and will not now or ever, deceive the Person Sitting in Darkness. He knows that it was an overcharge. He knows that a missionary is like any other man: he is worth merely what you can supply his place for, and no more. He is useful, but so is a doctor, so is a sheriff, so is an editor; but a just Emperor does not charge war-prices for such. A diligent, intelligent, but obscure missionary, and a diligent, intelligent country editor are worth much, and we know it; but they are not worth the earth. We esteem such an editor, and we are sorry to see him go; but, when he goes, we should consider twelve miles of territory, and a church, and a fortune, over-compensation for his loss. I mean, if he was a Chinese editor, and we had to settle for him. It is no proper figure for an editor or a missionary; one can get shop-worn kings for less. It was bad play on the Kaiser's part. It got this property, true; but it produced the Chinese revolt, the indignant uprising of China's traduced patriots, the Boxers. The results have been expensive to Germany, and to the other Disseminators of Progress and the Blessings of Civilization. The Kaiser's claim was paid, yet it was bad play, for it could not fail to have an evil effect upon Persons Sitting in Darkness in China. They would muse upon the event, and be likely to say: "Civilization is gracious and beautiful, for such is its reputation; but can we afford it? There are rich Chinamen, perhaps they could afford it; but this tax is not laid upon them, it is laid upon the peasants of Shantung; it is they that must pay this mighty sum, and their wages are but four cents a day. Is this a better civilization than ours, and holier and higher and nobler? Is not this rapacity? Is not this extortion? Would Germany charge America two hundred thousand dollars for two missionaries, and shake the mailed fist in her face, and send warships, and send soldiers, and say: 'Seize twelve miles of territory, worth twenty millions of dollars, as additional pay for the missionaries; and make those peasants build a monument to the missionaries, and a costly Christian church to remember them by?' And later would Germany say to her soldiers: 'March through America and slay, giving no quarter; make the German face there, as has been our Hun-face here, a terror for a thousand years; march through the Great Republic and slay, slay, slay, carving a road for our offended religion through its heart and bowels?' Would Germany do like this to America, to England, to France, to Russia? Or only to China the helpless--imitating the elephant's assault upon the field-mice? Had we better invest in this Civilization--this Civilization which called Napoleon a buccaneer for carrying off Venice's bronze horses, but which steals our ancient astronomical instruments from our walls, and goes looting like common bandits--that is, all the alien soldiers except America's; and (Americans again excepted) storms frightened villages and cables the result to glad journals at home every day: 'Chinese losses, 450 killed; ours, one officer and two men wounded. Shall proceed against neighboring village to-morrow, where a massacre is reported.' Can we afford Civilization?" And, next, Russia must go and play the game injudiciously. She affronts England once or twice--with the Person Sitting in Darkness observing and noting; by moral assistance of France and Germany, she robs Japan of her hard-earned spoil, all swimming in Chinese blood--Port Arthur--with the Person again observing and noting; then she seizes Manchuria, raids its villages, and chokes its great river with the swollen corpses of countless massacred peasants--that astonished Person still observing and noting. And perhaps he is saying to himself: "It is yet another Civilized Power, with its banner of the Prince of Peace in one hand and its loot-basket and its butcher-knife in the other. Is there no salvation for us but to adopt Civilization and lift ourselves down to its level?" |
|
| 33 | 1901 |
Twain, Mark. The United States of Lyncherdom [ID D29355]. I …No, that truth will not enter its mind; it will generalize from the one or two misleading samples and say, "The Missourians are lynchers." It has no reflection, no logic, no sense of proportion. With it, figures go for nothing; to it, figures reveal nothing, it cannot reason upon them rationally; it would say, for instance, that China is being swiftly and surely Christianized, since nine Chinese Christians are being made every day; and it would fail, with him, to notice that the fact that 33,000 pagans are born there every day, damages the argument. It would say, "There are a hundred lynchers there, therefore the Missourians are lynchers"; the considerable fact that there are two and a half million Missourians who are not lynchers would not affect their verdict… II …In the meantime, there is another plan. Let us import American missionaries from China, and send them into the lynching field. With 1,500 of them out there converting two Chinamen apiece per annum against an uphill birth rate of 33,000 pagans per day, it will take upward of a million years to make the conversions balance the output and bring the Christianizing of the country in sight to the naked eye; therefore, if we can offer our missionaries as rich a field at home at lighter expense and quite satisfactory in the matter of danger, why shouldn't they find it fair and right to come back and give us a trial? The Chinese are universally conceded to be excellent people, honest, honorable, industrious, trustworthy, kind-hearted, and all that--leave them alone, they are plenty good enough just as they are; and besides, almost every convert runs a risk of catching our civilization. We ought to be careful. We ought to think twice before we encourage a risk like that; for, once civilized, China can never be uncivilized again. We have not been thinking of that. Very well, we ought to think of it now. Our missionaries will find that we have a field for them--and not only for the 1,500, but for 15,011. Let them look at the following telegram and see if they have anything in China that is more appetizing… We implore them to come back and help us in our need. Patriotism imposes this duty on them. Our country is worse off than China; they are our countrymen, their motherland supplicates their aid in this her hour of deep distress. They are competent; our people are not. They are used to scoffs, sneers, revilings, danger; our people are not. They have the martyr spirit; nothing but the martyr spirit can brave a lynching mob, and cow it and scatter it. They can save their country, we beseech them to come home and do it. We ask them to read that telegram again, and yet again, and picture the scene in their minds, and soberly ponder it; then multiply it by 115, add 88; place the 203 in a row, allowing 600 feet of space for each human torch, so that there be viewing room around it for 5,000 Christian American men, women, and children, youths and maidens; make it night for grim effect; have the show in a gradually rising plain, and let the course of the stakes be uphill; the eye can then take in the whole line of twenty-four miles of blood-and-flesh bonfires unbroken, whereas if it occupied level ground the ends of the line would bend down and be hidden from view by the curvature of the earth. All being ready, now, and the darkness opaque, the stillness impressive--for there should be no sound but the soft moaning of the night wind and the muffled sobbing of the sacrifices--let all the far stretch of kerosened pyres be touched off simultaneously and the glare and the shrieks and the agonies burst heavenward to the Throne. There are more than a million persons present; the light from the fires flushes into vague outline against the night the spires of five thousand churches. O kind missionary, O compassionate missionary, leave China! come home and convert these Christians! I believe that if anything can stop this epidemic of bloody insanities it is martial personalities that can face mobs without flinching; and as such personalities are developed only by familiarity with danger and by the training and seasoning which come of resisting it, the likeliest place to find them must be among the missionaries who have been under tuition in China during the past year or two. We have abundance of work for them, and for hundreds and thousands more, and the field is daily growing and spreading. Shall we find them? We can try. In 75,000,000 there must be other Merrills and Beloats; and it is the law of our make that each example shall wake up drowsing chevaliers of the same great knighthood and bring them to the front… |
|
| 34 | 1901 |
Letter from Mark Twain to Joseph Hopkins Twichell ; June (1901). "Whenever you ask people to support [foreign missions], Joe, do bar China. Their presence there is forbidden by the Bible, & by every sentiment of humanity & fair-dealing ; & they have done vast mischief there." |
|
| 35 | 1902-1908 | William Ament ist Pastor der South Chapel of the Congregational Church in Beijing, Treuhändler der Methodist Episcopal Church's Beijing University [Yanjing University]. |
|
| 36 | 1902 |
Twain, Mark. The dervish and the offensive stranger [ID D29370]. The Offensive Stranger: Take yet one more instance. With the best intentions the missionary has been laboring in China for eighty years. The Dervish: The evil result is The Offensive Stranger: That nearly a hundred thousand Chinamen have acquired our Civilization. The Dervish: And the good result is The Offensive Stranger: That by the compassion of God four hundred millions have escaped it. |
|
| 37 | 1903 |
Liang, Qichao. Ying Mei er xiao shuo ji. In : Xin xiao shuo ; no 2 (1903). [Enthält] : Photos of Mark Twain and Rudyard Kipling. |
|
| 38 | 1903-1938 |
Lu Xun and Edgar Allan Poe Lu Xun's knowledge of Poe is by no means limited to The gold bug, however. In one of his early essays, he remarked that "The black cat in Edgar Allan Poe's tale is really horrible". Later, in an introduction to Mark Twain's Eve's diary, he made a judicious comparison between Twain and other nineteenth-century American writers : Poe, Hawthorne, and Whitman. He pointed out that Twain was outwardly a humorist, but inwardly a misanthrope, although Poe, Hawthorne and Whitman did not, like Twain, "think in one way, but behave in another". He also noticed that American writers before the Civil War could easily keep their individualist features, but after the Civil War they had to adapt themselves to the social requirements of a highly developed capitalist system. These remarks show that Lu Xun had read and understood Poe ; in later years in one of his talks with an American friend he admitted that in his early years he had been influenced by Poe. |
|
| 39 | 1904 |
[Twain, Mark]. Shi ren hui [ID D29419]. Li Xilao : Chen's version is a translation from the Japanese translation by Hara Hoitsuan. Hara made a lot of changes to the story in order to emphasize Mark Twain's condemnation of makind's capacity for barbarism and to satirize American parliamentary procedure, not minding that his tampering might have weakened the polemical satire. In his endnote, Chen comments on human beings' cruelty and unreliability ; on the world's relentless competition where men feed on each other's honor, property, career, minds and talents. He concludes by asking : "I have translated this article and have so many mixed feelings. What about you, my reader?". |
|
| 40 | 1905 |
[Twain, Mark]. E huang du yu. Yan Tong yi. [ID D29420]. Li Xilao : In Yan Tong's long postscript in which Twain's real name Clemens Samuel Langhorn is revealed, Twin is praised as 'a great writer of the world today, famous for his wits and humor. If he moves his tongue, listeners will laugh ; if he picks up his pen, the whole world will read'. Yan admitted that he had never seen writings so eloquent, vivid, impassioned, cunning, stirring, and incisive since he began to study English. While extolling Twain's style in hyperbolic terms, Yan had his reservations and expressed his regret over Twain's mockery of the Russian Czar's human defects, thinking personal attack inappropriate as well as ineffective. Yan believed in the education of the people as a precondition for a gradual, not radical, social change from autocracy to democracy. |
|
| 41 | 1906 |
[Twain, Mark]. Shan jia qi yu. = [Jialifuniya ren de gu shi]. Wu Tao yi. [ID D29421]. Liu Haiming : It is very difficult to trace humor in Twain's tale in the Chinese translation. The translator felt that the theme of the miner's love for his wife and friendship with the other miners was of more interest than the humor, so the translation is full of stirring emotion white the humour of the original has vanished without a trace. Li Xialo : Wu Tao used vernacular Chinese. The Chinese title and the ending line is borrowed from the Japanese version. The sentimental story seemed to have a particular appeal to some Chinese translators and writers. |
|
| 42 | 1909 |
Yung, Wing [Rong, Hong]. My life in China and America [ID D7870]. The breaking of the 'Chinese Educational Commission' and the young students in 1881 was not brought about without a strenuous effort on the part of some thoughtful men… who came forward in their quiet and modest ways to enter a protest against the revocation of the Mission. Chief among them were my life-long friend, the Rev. J.H. Twichell, and Rev. John W. Lane, through whose persistent efforts Presidents Porter and Seelye, Samuel Clemens [Mark Twain], T.F. Frelinghuysen, John Russell Young and others were enlisted and brought forward to stay the work of retrogression of the part of the Chinese. |
|
| 43 | 1916 |
Twain, Mark. Mysterious stranger [ID D29441]. Chap. 7 Then there was a fierce glare of sunlight, and he said, "This is China." …However, I may go into that by and by, and also why Satan chose China for this excursion instead of another place; it would interrupt my tale to do it now. Finally we stopped flitting and lit. Chap. 8 Sleep would not come. It was not because I was proud of my travels and excited about having been around the big world to China, and feeling contemptuous of Bartel Sperling, "the traveler," as he called himself, and looked down upon us others because he had been to Vienna once and was the only Eseldorf boy who had made such a journey and seen the world's wonders… We couldn't speak, but there was no occasion; he was willing to talk for us all, for he had just seen Satan and was in high spirits about it. Satan had told him about our trip to China, and he had begged Satan to take him a journey, and Satan had promised… Two or three centuries from now it will be recognized that all the competent killers are Christians; then the pagan world will go to school to the Christian—not to acquire his religion, but his guns. The Turk and the Chinaman will buy those to kill missionaries and converts with." |
|
| 44 | 1921 |
[Twain, Mark]. Sheng si zhi mi. Yi Qiao yi. [ID D29442]. Mao, Dun : "Mark Twain has become very popular lately because of his humor, but critics have also changed their opinions of him, realizing that to regard his fiction as mere humor is to do him an injustice. In all of Twain's works, be they long or short, is deeply engraved the ideology of democracy ; this very important feature of his works has been realized only in recent years. This is what makes 'The ordeal of Mark Twain', published last year, well worth reading." |
|
| 45 | 1926 |
Sun, Lianggong. Shi jie wen xue jia lie zhuan [ID D29443]. Li Xilao : Sun introduced Mark Twain as a comic writer who 'used his sharp observation and humorous style to satirize all frauds and all hypocrisy. He has marvelous talent in turning whatever he saw and heard into humor and art, yet he was extremely serious in his daily life, as if he did not know to laugh'. |
|
| 46 | 1927 |
Zheng, Zhenduo. Wen xue da gang [ID D11275]. Erwähnung von Johann Wolfgang von Goethe, Friedrich Hölderlin, Henrik Ibsen, Walt Whitman, Jane Austen, Edgar Allan Poe, Mark Twain, James Fenimore Cooper, Washington Irving, Nathaniel Hawthorne, Harriet Beecher Stowe. Darin enthalten ist eine Abhandlung über Faust von Johann Wolfgang von Goethe. Zheng alluded to William Dean Howells' famous appellation for Mark Twain as 'the Lincoln of American literature'. He asserts that Huckleberry Finn is Twain's most important representative work. He described Georg Brandes as 'the most important critic of Europe'. Zheng mentioned Jane Austen, but said very briefly that her works have calm irony, delicate characterization, and pleasing style. Washington Irving made American literature first recognized in Europe, while it is Edgar Allan Poe who first made American literature greatly influence European literature. In 1909, the year of Poe's centennial, the whole of Europe, from London to Moscow, and from Christiania to Rome, claimed its indebtedness to Poe and praised his great success. Zheng Zhenduo regarded Nathaniel Hawthorne as "the first person who wrote tragedy in America". It was Hawthorne's emphasis upon psychological description that led to Zheng's high praise. According to Zheng's theory, the American tradition in literature exerted a strong influence upon Hawthorne's exploration of the depth of the human soul. "Hawthorne's psychological description could be traced back to Charles Brown." |
|
| 47 | 1929 |
Zeng, Xubai. Yingguo wen xue ABC [ID D29489]. Liu Haiming : The book mention the accessibility to the common reader of Twain's writings ; it also pointed out their social significance and exceptional artistic merit. The book stressed that The adventures of Huckleberry Finn was not just another children's book but was 'an honest description of human existence as seen through eyes innocent and unsullied by the ways of the world'. |
|
| 48 | 1931 | Lu Xun's son Haiying had found a copy of Mark Twain's Eve's diary, illustrated by Lester Ralph. Lu Xun immediately arranged for its translation : Xiawa ri ji translated by Li Lan [ID D29490]. In the preface Lu tries to tackle the incongruity in Mark Twain – a popular, humorous story teller, who yet proved to be an inveterate pessimist. To his own question : 'Laughing and joking while full of sorrow and sadness, how come ? ' Lu Xun explained that after the Civil War, America became an industrialized society where it was hard for writers to freely express their true thoughts and feelings because people's minds and personalities were now cast in the same mould. According to Lu Xun's observation of what American writers had become, 'Anyone who dared to assert his self would be persecuted'. Mark Twain chose instead to tell jokes in order to survive as a writer, hence this contradictions : sorrow on the one hand, and satire on the other. |
|
| 49 | 1932 |
Zhao, Jingshen. Preface. [Twain, Mark]. Tangmu Shaye. Make Tuwen zhu ; Yue Qi yi. [ID D29491]. Zhao felt that to regard Twain as a mere writer of humorous fiction was to do him an injustice, because 'there are tears in his humor'. In Twain's works, 'humor is merely an adjunct' and 'satire is more important'. 'Calling Twain a humorous American novelist is not as appropriate as calling him a social novelist ; he was also a pioneer in America of realism in writing'. He praised Tom Sawyer and Huckleberry Finn as two 'ever-shining' characters from among the best children's books and provided a bibliography of 29 works by Twain. |
|
| 50 | 1933 |
Zhang, Yuerui. Meilijian wen xue [ID D29501]. Liu Haiming : Zhang felt that Twain 'described things realistically' and was 'consistently humorous'. He regarded Twain as a 'humorist' who 'maintained a compassionate, paceful, forbearing attitude towards human weakness'. |
|
| 51 | 1934 |
[Twain, Mark]. Tuomu Suoye'er de mao xian shi. Wu Guangjian yi. [ID D29503]. Li Xilao : In his introduction Wu spoke more highly of Huckleberry Finn. Why not translate Huckleberry Finn ? We may get a cluer from his observation of Mark Twain's style : the author 'shifts fast' in his writing, suddenly 'from being comic to tragic, from being sentimental to hilarious' ; and, what is more, Finn uses 'a lot of slang and mispronounced dialect'. It is 'hard to understand for non-natives'. |
|
| 52 | 1934 |
Zhao, Jiabo. Meiguo xiao shuo zhi cheng zhang [ID D29504]. "Today American fiction has embarked upon the road of realism in a mighty and powerful manner, thanks to the great trail-blazing contributions of Mark Twain. He merits the title of the Founding Father of American modern fiction." |
|
| 53 | 1935 |
100th birthday of Mark Twain. Several important Chinese periodicals published Twain's works and articles about him. |
|
| 54 | 1935 |
Hu, Zhongchi. [The American novelist Mark Twain]. [ID D29505]. Hu Zhongchi called Twain a pioneer of realism and the first representative American writer after Edgar Allen Poe, saying his works embodied 'the spirit of an important period in American history'. He believed that Twain cared more about political and social questions than any other American writer and that 'his humorous, satirical style was imbued with socialist and democratic thought'. In relating Twain's biography, Hu emphasized his compassion for American blacks and his support for the Russian revolution. In speaking of Twain's literary accomplishments, the article referred to W.D. Howell's citation of Twain as the 'Lincoln of American literature' and to John Macy's evaluation of several of Twain's works. |
|
| 55 | 1935 |
Hu, Zhongchi. [Commemorating the centennial of Mark Twain's birthday]. [ID D29506]. Hu refers to Twain as 'the greatest literary figure, humorist and socialist to appear in America in recent years'. He also informed readers of Twain's fame in the United States and the world as well as describing the large scale of commemorative activities that year. The greater part of this article was dedicated to a description of the Soviet scholar Dinamov's evaluation of Twain. Hu expressed his regret that Twain died without finishing what he could have accomplished, for Twain grew in his later years more and more courageous and forceful in fighting the 'decadent social system'. |
|
| 56 | 1935 |
Huang, Jiayin. [Mark Twain and his works]. [ID D29538]. Huang included several interesting anecdotes which helped readers not only to come to know Twain's life history but also to understand a bit about Twain's powerfully humorous character. He did not describe Twain as a humorist, he also pointed out : 'The author's basic intention in writing was not only to make people laugh ; he had a more important purpose. He wanted to make people think and feel'. |
|
| 57 | 1935 |
Li, Bo. [Mark Twain - American common people's satirist]. [ID D29540]. "It can be said there was no American literature before Mark Twain", his predecessors being but 'English imitators'. Mark Twain is the first writer to have met the American demand for a pioneer's spirit and sense of humor, thus embodying the new national consciousness. |
|
| 58 | 1935 |
Shu, Ming. [In memory of Mark Twain's 100th birthday]. [ID D29541]. Shu Ming, after paying tribute to Mark Twain's contributions to the new national literature, pointed out the great writer's weaknesses and shortcomings : he was not so free in his writing and life after all ; and his wife and daughters did a lot of harmful editing and distortion. Shu Ming contrasted Mark Twain's 'tragedy' with Maxim Gorky's development as a writers and came to the conclusion that the reason lies not only in the dissatisfying factors in Twain's family life, but also in the differences between the social systems of the two countries. |
|
| 59 | 1936 |
Zhao, Jiabi. Xin chuan tong [ID D29570]. Liu Haiming : Zhao affirmed Mark Twain's status in the history of American literature. In the cours of its development, 'the American novel cleared away a lot of thistles and thorns and charted for itself a correct path. This was accomplished in a number of stages. A number of writers were already following the general direction of this path, but an even greater number changed direction to follow its course. These heroes were all outstanding contributors to the rise of the American novel ; they opened the path which later writers followed and widened. Mark Twain's achievements in this respect make him entirely worthy of the title 'Ancestor of the modern American novel'. |
|
| 60 | 1942 |
[Twain, Mark]. Wan tong liu lang ji. Make Tuwen ; Zhang Duosheng yi. [ID D29573]. Chen Bochui said in the preface that the long absence of Huckleberry Finn had been a great loss for Chinese children's literature. He congratulated the translator "Thanks to the unremitting and persistent efforts to Mr. Zhang, the book is now presented before us. How could I not be overjoyed !" |
|
| 61 | 1946 |
Xu, Chi. [On American literature. Meiguo wen xue]. [ID D29574]. "My knowledge of American literature had been very much muddled. For a good example, I did not take Mark Twain seriously at all. I thought he was but an author of children's literature, or a great humorist, at most. Recently, I have begun to see that Lincoln, Whitman, and Mark Twain constitute an ever illuminating trinity that embodies the spirit of America as nation." |
|
| 62 | 1950 |
[Samarin, Roman Mikhailovich]. [The true face of Mark Twain]. [ID D29575]. Liu Haiming : Samarin discussed the essays of Twain's later years that were concerned with political matters, helping Chinese readers gain a deeper understanding of Twain's criticism of the capitalist system. |
|
| 63 | 1953 |
[Twain, Mark]. Yi ge bai huai liao Hadelebao di ren. Make Tuwen zhu ; Liu Yizhu yi. [ID D29628]. Liu Yizhu writes : "Although his works are anthologized in our senior high school textbooks, most Chinese readers still are not too familiar with Twain's works. We should first introduce to the people his major works, especially thouse later works that revealed the ugly reality of capitalistic society and opposed imperialistic policies of expansion." |
|
| 64 | 1954 |
[Orlova, Raissa]. [On Mark Twain]. [ID D29599]. Liu Haiming : Orlova discussed Twain in terms of literary tradition and artistic style. She saw Twain as 'the most important representative of critical realism in 19th-century American literature'. Twain's works 'had a democratic character' and displayed many kinds of artistic talent including 'relaxed humor, furious satire, beautiful lyricism, minute psychological analysis and keen-edges politics'. In analyzing Twain's continuation of American literary traditions, she pointed to extreme exaggeration and description of the fantastic as distinctive characteristics in the literature of the American West. Twain was able skillfully to extract their marrow, ornamenting them with his creative art, making them into great literature. The article was one of the more complete and finely analytical pieces about Twain available to Chinese readers at that time, and its influence was quite broad. |
|
| 65 | 1956 |
[Twain, Mark]. Wang zi yu pin er. Make Tuwen zhu ; Zhang Yousong yi. [ID D29619]. Zhang writes : "Mark Twain revealed and criticized social cruelty without hesitation, but since he still had illusions about 'capitalistic democracy', he was not able to get rid of his reformist politics. At the end of the novel, the merciful and fair-minded new king is depicted as the savior for the people who are struggling. This is a weak point shared by all critical realistic authors." |
|
| 66 | 1958 |
[Twain, Mark]. Zai ya se wang chao ting li de kang nie di ke zhou mei guo ren. Ye Weizhi yi. ID D29600]. Ye Weizhi writes : "Twain not only used sixth-century England as a reflection of European monarchies, but also employed it to allude to the capitalistic United States of America... During the first few years after the Civil War, Americans from certain classes believed that theirs was a free country where everybody had “equal chance.” As time passed, this turned out to be a baseless myth. Although slavery was abolished, the spirit of the slave-owners and their spiritual numbness proved deep-rooted. Having got what they wanted, the northern capitalists allied with reactionary southern plantation-owners" Liu Haiming : Ye Weizhi made a penetrating analysis of the time and setting of the novel, pointing out the book's progressive points, its strong opposition to feudalism and its indictment of Roman Catholicism. He felt the novel was an extremely imaginative work ; Twain's use of the contradictions generated by the juxtaposition of characters from the Middle Ages with one from 19th-century America resulted in a wildly fantastic plot. A literary style full of change and variety also characterizes this work. |
|
| 67 | 1959 |
[Twain, Mark]. Hakebeili Fen li xian ji. Dong Hengxun xu. [ID D29404]. Liu Haiming : Dong Hengxun said that Huckleberry Finn is one of the greatest works of American literature ; the scope of life it reflects is very broad, and the thought reflected in its theme is profound. Dong felt that Jim and Huck's friendship was the central theme of the novel. In the introduction he made an analysis of the differences between the images of these two characters. He also devoted quite a bit of space to an analysis of Twain's artistic style. He pointed out that Twain's humor was 'whimsical without becoming tedious, light without becoming shallow', and that the ideological content of Twain's artistic style was put to use to criticize social, class and racial inequalities. This introduction marked the beginning of independent evaluation of Twain's works by Chinese scholars. |
|
| 68 | 1960 | Feier zum 50. Todestag von Mark Twain in Beijing. |
|
| 69 | 1960 |
50th anniversary of Mark Twain's death. Meeting in Beijing. Lao She spoke on 'Mark Twain – the man who exposed U.S. $ Imperialism'. Lao She concluded that Twain was a significant, outstanding satirist and realist, not the harmless 'humorist' described by those critics who had been 'bribed' by the Wall Street. Zhou, Jueliang. 'On Mark Twain's work and thought'. Yuan Kejia presented an introduction to The man that corrupted Hadleyburg. These articles reflected the Chinese scholars' movement away from Soviet influences and towards the work of progressive British and American scholars. Reprints of the translations The adventures of Huckleberry Finn, Life on the Mississippi and The adventures of Tom Sawyer by Zhang Yousong. |
|
| 70 | 1960 |
Lao, She. [Mark Twain Mark Twain : exposer of the U.S. dollar Empire]. [Rede National Association of Writers in Beijing zum 50jährigen Todestag von Mark Twain]. [ID D29601] "Mark Twain gave strong support for the Chinese people's fierce struggle against imperialist aggression. As early as 1868, in his essay entitled Treaty with China he berated the shameless invaders for their forceful setting up of concessions." "Some critics, bribed by Wall Street, even labeled Twain as just a humorist, trying to wipe out the bitter sarcasm behind his humor. Twain by no means was a mere humorist. He was a profound and excellent satirist". |
|
| 71 | 1977-1982 |
About 70 articles discussing Mark Twain and his works appeared in magazines, academic journals, collections of literary criticism and histories of foreign literature : general introductory articles, including some pertinent chapters on Twain's creative artistry and style of humor, articles on his works, biographical articles and articles describing Twain's role as an author of children's literature, his sympathy and support for the Chinese people and his letters and unpublished manuscripts. Zhou, Weiyu. Lun Make Tuwen zuo pin de ren ming xing [ID D30621].. Zhou concretely analysed Twain's affection for the laboring people, his sympathy for blacks and his support of all the oppressed peoples of the world,, including the Chinese people. Gan, Yunjie. [A brief discurssion of the ideological implications of Mark Twain's fiction]. Gan discussed Twain's exposure and satire of American politics, his criticism of racism and his satirical indictment of avarice and imperialism. Zhang, Tingcheng. Make Tuwen Zhongguo ren ren min de peng you [ID D30622]. The article completely and systematically discusses Twain's sympathy and support for the Chinese people. |
|
| 72 | 1978 |
Dong, Hengxun. Meiguo wen xue jian shi [ID D29603]. Li Xilao : The publication played a significant role in renewing interest in the study of American literature. Mark Twain has been given a fairly comprehensive and quite balanced representation. |
|
| 73 | 1981 |
Xu, Ruci. [The real Mark Twain]. [ID D29605]. Xu challenged the long and widely held critical view of Twain as a pessimist. He insisted on a 'positive' image of the American writer – more passionate, cheerful, and upbeat than pessimistic and misanthropic. |
|
| 74 | 1981 |
[Twain, Mark]. Make Tuwen zi zhuan. Make Tuwen zhu ; Xu Ruzhi yi. [ID D29484]. Xu praises Twain as an outstanding anti-imperialist author who supported China during the invasion of the Eight-Nation-Alliance [Boxer Rebellion]. He also cites Russian critical opinion of Twain. |
|
| 75 | 1982 |
Hou, Guoliang. Shi lun Make Tuwen you mo de te se [ID D29606]. The writer of the article made a convincing analysis of Twain's continuation and remoulding of the traditions of folk literature. He also analysed the interaction of tragedy and comedy in Twain's humor, pointing out that it contains the beginnings of 'black humor'. |
|
| 76 | 2000 | During his 2000 visit to America, Zhao Qizhen reassured his American audiences of Chinese confidence and their friendship with American people. He paid homage to the contributions made by Mark Twain and his fellow writers in promoting the understanding between two peoples : "Yes, through so many translations, the Chinese readers heard Jack London's Call of the wild, William Faulkner's Sound and fury, Hemingway's 'Bells' – although he did not know For whom the bell tolls. We also heard the leadsman's shout along the Mississippi river 'Two fathoms or Mark Twain'. This pen name of Mark Twain has become a household word in China. Chinese readers have found the American people optimistic, strong, and practical.” |
|
| 77 | 2013 |
Zhang, Menglin. [On the 100th anniversary of Mark Twain's birth]. [ID D29539]. Zhang made Twain out to be a writer with a double character : although his works contain quite respectable satire, he himself was a despicable sort of man : "His fiery satire was born of postbellum American society as well as his personal character and spirit. On the one hand he so skillfully and caustically lampooned society, in his personal life he was as timid as a mouse, henpecked and scrupulously observant of the rules of propriety. If Twain has been born in China, his behavior would certain.ly have been looked down upon, and this scorn would have sounded the death-knell for is works." |
Bibliography (246)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1853-1910 |
Twain, Mark. Mark Twain's letters 1853-1910. Arranged with comment by Albert Bigelow Paine. http://www.gutenberg.org/files/3199/3199-h/3199-h.htm. http://www.marktwainproject.org/xtf/view?docId=letters/UCCL01221.xml;style=letter;brand=mtp. |
Publication / Twa14 |
|
| 2 | 1864 |
Twain, Mark. Chinese slaves. In : San Francisco Daily Morning Call ; July 12 (1864). http://www.twainquotes.com/18640712.html. |
Publication / Twa20 |
|
| 3 | 1864 |
Twain, Mark. Opium smugglers. In : The San Francisco Daily Morning Call ; July 9 (1864). http://www.twainquotes.com/18640709.html. |
Publication / Twa25 |
|
| 4 | 1864 |
Twain, Mark. The new Chinese temple. In : The San Francisco Daily Morning Call ; Aug. 23 (1864). http://www.twainquotes.com/18640823c.html. |
Publication / Twa26 |
|
| 5 | 1864 |
Twain, Mark. Chinese railroad obstructions. In : The San Francisco Daily Morning Call ; Aug. 30 (1864). http://www.twainquotes.com/18640830b.html. |
Publication / Twa28 |
|
| 6 | 1864 |
Twain, Mark. The Chinese temple. In : The San Francisco Daily Morning Call ; Aug. 21 (1864). http://www.twainquotes.com/18640821.html. |
Publication / Twa27 |
|
| 7 | 1864 |
Twain, Mark. China at the fair. In : The San Francisco Daily Morning Call ; Aug. 31 (1864). http://www.twainquotes.com/18640831defghi.html. |
Publication / Twa29 |
|
| 8 | 1864 |
Twain, Mark. The battered Chinaman case. In : The San Francisco Daily Morning Call ; Sept. 11 (1864). http://www.twainquotes.com/18640911bc.html. |
Publication / Twa30 |
|
| 9 | 1864 |
Twain, Mark. Chinese banquet. In : The San Francisco Daily Morning Call ; Sept. 18 (1864). http://www.twainquotes.com/18640918defghi.html. |
Publication / Twa31 |
|
| 10 | 1865 |
Twain, Mark. Our active police. In : San Francisco Dramatic Chronicle ; Dec. 12 (1865). http://www.twainquotes.com/Chronicle/18651212.html. |
Publication / Twa32 |
|
| 11 | 1866 |
Twain, Mark. Labor ; Coolies for California. In : The Sacramento Daily Union ; Sept. 26 (1866). http://www.twainquotes.com/18660926u.html. |
Publication / Twa33 |
|
| 12 | 1868 |
Twain, Mark. The treaty with China : its provisions explained. In : New York tribune ; Tuedsay, Aug. 28 (1868). http://www.gutenberg.org/files/33077/33077-h/33077-h.htm. |
Publication / Twa3 |
|
| 13 | 1870 |
Twain, Mark. Disgraceful persecution of a boy. In : The Galaxy ; May (1870). http://www.twainquotes.com/Galaxy/187005e.html. |
Publication / Twa11 |
|
| 14 | 1870 |
Twain, Mark. John Chinaman in New York. In : The Galaxy ; Sept. (1870). http://www.twainquotes.com/Galaxy/187009b.html. |
Publication / Twa12 |
|
| 15 | 1870 |
Twain, Mark. Goldsmith's friend abroad again. In : The Galaxy ; Oct.-Nov. (1870), Jan. (1871). http://www.gutenberg.org/files/3191/3191-h/3191-h.htm. |
Publication / Twa13 |
|
| 16 | 1870 |
Twain, Mark. A tribut to Anson Burlingame. In : Buffalo Express ; Jan. 1 (1870). http://burlingame.wikispaces.com/Mark+Twain%27s+Obit+on+Burlingame. |
Publication / Twa15 |
|
| 17 | 1872 |
Twain, Mark. Roughing it. (Hartford, Conn. : American Publ. Co, 1872). http://www.gutenberg.org/ebooks/3177. |
Publication / Twa4 |
|
| 18 | 1877 | Twain, Mark ; Harte, Bret. Ah Sin. (1877). [Uraufführung Fifth Avenue Theatre, New York, 31 July 1877]. = Ah Sin : a dramatic work. Ed. by Frederick Anderson. (San Francisco : The Book Club of California, 1961). | Publication / Twa9 |
|
| 19 | 1884 |
Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). http://etext.lib.virginia.edu/etcbin/toccer-new2?id=Twa2Huc.sgm&images=images/ modeng&data=/texts/english/modeng/parsed&tag=public&part=all. |
Publication / Twa6 |
|
| 20 | 1900 |
Twain, Mark. I am a Boxer. Public Education Association Address at a Meeting of the Berkeley Lyceum, New York, November 23, 1900. In : Twain, Mark. Mark Twain's speeches. (New York, N.Y. : Harper and Brothers, 1910). http://www.chinapage.com/world/mark3e.html. |
Publication / Twa2 |
|
| 21 | 1900 |
Twain, Mark. China and the Philippines. In : Twain, Mark. Speeches. (New York, N.Y. : Oxford University Press, 1996). [Speech Dinner in the Waldorf-Astoria Hotel, Dec. 1900]. http://www.gutenberg.org/files/3188/3188-h/3188-h.htm. |
Publication / Twa5 |
|
| 22 | 1900 |
Twain, Mark. Mark Twain to women : adverts to foreign topics. Public Education Association complimented by the humorist. New York Times ; Nov. 24 (1900). http://www.twainquotes.com/19001124.html. |
Publication / Twa34 |
|
| 23 | 1901 |
Twain, Mark. To the person sitting in darkness. In : North American review ; no 172 (Febr. 1901). [Auszüge]. http://druglibrary.org/schaffer/general/twain/personsitting.htm. |
Publication / Twa16 |
|
| 24 | 1901 |
Twain, Mark. United State of Lyncherdom. (1901). In : Twain, Mark. Europe and eslewhere. With an appreciation by Brander Matthews and an introd. by Albert Bigelow Paine. (New York, N.Y. : Harper, 1923). http://people.virginia.edu/~sfr/enam482e/lyncherdom.html. |
Publication / Twa21 |
|
| 25 | 1902 |
Twain, Mark. The dervish and the offensive stranger. (1902). [Posthumous fragment]. http://www.ebooksread.com/authors-eng/mark-twain/the-writings-of-mark-twain- volume-29-hci/page-22-the-writings-of-mark-twain-volume-29-hci.shtml. |
Publication / Twa35 |
|
| 26 | 1904 |
[Twain, Mark]. Shi ren hui. Leng Xue [Chen Jinghan] yi. In : Xin xin xiao shuo ; no 1 (1904). Übersetzung von Twain, Mark. Cannibalism in the cars. In : Broadway ; no 2 (Nov. 1968). 詩人會 |
Publication / Twa84 | |
| 27 | 1905 | [Twain, Mark]. E huang du yu. Yan Tong yi. In : Zhi xue bao (1905). Übersetzung von Twain, Mark The Czar's soliloquy. In : North American review ; no 580 (1905). | Publication / Twa85 | |
| 28 | 1906 |
[Twain, Mark]. Shan jia qi yu. = [Jialifuniya ren de gu shi]. Wu Tao yi. In : Xiu xiang xiao shuo ; no 70 (1906). Übersetzung von Twain, Mark. The Californian's tale. (New York, N.Y. : Harper, 1902). [Übersetzung aus dem Japanischen]. 加利福尼亚人的故事 |
Publication / Twa86 |
|
| 29 | 1915 |
[Twain, Mark ; Warner, Charles Dudley]. Du jin shi dai. (Shanghai : Yi wen chu ban she, 1915). Übersetzung von Twain, Mark ; Warner, Charles Dudley. The gilded age : a tale of today. (Hartford, Conn. : American Publ. Co, 1873). 镀金时代 |
Publication / Twa53 | |
| 30 | 1916 |
Twain, Mark. Mysterious stranger. (New York, N.Y. : Harper & Brothers, 1916). [Enthält zwei Eintragungen über China]. http://www.gutenberg.org/files/3186/3186-h/3186-h.htm. |
Publication / Twa106 |
|
| 31 | 1917 |
[Twain, Mark]. Qi. Zhou Shoujuan yi. In : Ou Mei ming jia duan pian xiao shuo cong kan ; vol. 2 (1917). Übersetzung von Twain, Mark. The Californian's tale. (New York, N.Y. : Harper, 1902). 妻 |
Publication / Twa105 | |
| 32 | 1921 |
[Twain, Mark]. Sheng yu si yu. Yi Qiao [Gu Yiqiao] yi. In : Xiao shuo yue bao ; vol. 7, no 12 (1921). Übersetzung von Twain, Mark. Is he living or is he dead ? In : Cosmopolitan ; September (1893). [Enthält eine Biographie von Twain und eine Einführung in die Novelle von Mao Dun]. 生欤死欤 |
Publication / Twa107 |
|
| 33 | 1931 |
[Twain, Mark]. Xiawa ri ji. Mark Twain ; Lester Ralph cha tu ; Li Lan yi. (Shanghai : Hu feng shu ju, 1931). Übersetzung von Twain, Mark. Eve's diary. Translated from the original. In : Harper's monthly magazine ; vol. 112, no 662 (Dec. 1905). 夏娃日記 |
Publication / Twa147 | |
| 34 | 1932 |
[Twain, Mark]. Tangmu Shaye. Make Tuwen zhu ; Yue Qi yi. (Shanghai : Kai ming shu dian, 1932). (Shi jie shao nian wen xue cong kan). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆莎耶 |
Publication / Twa148 | |
| 35 | 1934 |
[Twain, Mark]. Tuomu Suoye'er de mao xian shi. Wu Guangjian yi. (Shanghai : Shang wu yin shu guan, 1934). (Ying Han dui zhao ming jia xiao shuo xuan). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 妥木瑣耶爾的冒險事 |
Publication / Twa151 | |
| 36 | 1934 |
[Twain, Mark]. You mo xiao shuo ji. Make Tuwen [et al.] zhu ; Zhang Menglin [et al.] yi. (Shanghai : Zhonghua shu ju, 1934). (Wen yi hui kan). [Übersetzung von Twain's humoristischen Erzählungen]. 幽默小說集 |
Publication / Twa269 | |
| 37 | 1935 |
[Twain, Mark]. Chi ming de tiao wa. Zhou Libo yi. In : Shen bao ; vol. 2, no 2-9, 11 (1935). Übersetzung von Twain, Mark. The celebrated jumping frog of Calaveras county and other sketches. (New York, N.Y. : C.H. Webb ; London : G. Routledge, 1867). 驰名的跳蛙 |
Publication / Twa184 | |
| 38 | 1936 |
Meiguo duan pian xiao shuo ji. Ouwen [Washington Irving] deng zhu ; Chen Jialin, Jian Xian'ai yi. (Shanghai : Sheng huo shu dian, 1936). (Shi jie wen ku). [Übersetzung von amerikanischen Short stories]. 美國短篇小說集 [Enthält] : Twain, Mark. Bai huai ha de lan bao de ren. Übersetzung von Twain, Mark. The man that corrputed Hadleyburg. In : Harper's monthly ; Dec. (1899). 败坏哈德兰堡的人 |
Publication / Twa186 | |
| 39 | 1937 |
[Twain, Mark]. Wang zi yu pin er. Make Tuwen zhu ; Li Baozhen yi. (Shanghai : Shang wu yin shu guan fa xing, 1937). (Shi jie wen xue ming zhu). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 王子与贫儿 |
Publication / Twa254 | |
| 40 | 1939 |
[Twain, Mark]. Tangmu Shaya. Make Tuwen zhu ; Zhou Shixiong yi shu. (Shanghai : Qi ming shu ju, 1939). (Shi jie wen xue ming zhu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (London : Chatto & Windus, 1876). 湯姆沙亞 |
Publication / Twa1 |
|
| 41 | 1939 |
Meiguo duan pian xiao shuo ji. Fu Donghua, Yu Xijian xuan yi. (Shanghai : Shang wu yin shu guan, 1939). (Shi jie wen xue ming zhu). [American short stories]. 美国短篇小说集 [Enthält] : [Twain, Mark]. Kalaweilasi Jun chi ming de tiao wa. Übersetzung von Twain, Mark. The celebrated jumping frog of Calaveras county and other sketches. (New York, N.Y. : C.H. Webb ; London : G. Routledge, 1867). |
Publication / Twa214 | |
| 42 | 1941 |
[Twain, Mark]. Hua jia zhi si. Make Tuwen zhu ; Zhang Menglin yi. (Shanghai : Zhong liu shu dian, 1941). [Übersetzung von Short stories von Twain]. 畫家之死 |
Publication / Twa83 | |
| 43 | 1941 |
Twain, Mark. Yi shu jia si. In : Wen yi yue kan ; no 4 (1941). Übersetzung von Twain, Mark. Is he living or is he dead. In : Cosmopolitan ; September (1893). 艺术家之死 |
Publication / Twa215 |
|
| 44 | 1942 |
[Twain, Mark]. Gu er li xian ji. Make Tuwen yuan zhu ; Zhang Duosheng yi. (Shanghai : Guang ming shu ju fa xing, 1942). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 孤兒歷險記 |
Publication / Twa59 | |
| 45 | 1942 |
[Twain, Mark]. Wan tong liu lang ji. Make Tuwen ; Zhang Duosheng yi. (Shanghai : Guang ming shu ju, 1942). (Shi jie shao nian wen xue cong kan). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (London : Chatto & Windus, 1884). 頑童流浪記 |
Publication / Twa216 | |
| 46 | 1943 |
[Twain, Mark]. Sha zi lü xing. Make Tuwen zhu ; Liu Zhengxun yi. (Shanghai : Guang ming shu ju, 1943). (Shi jie shao nian wen xue cong kan). Übersetzung von Twain, Mark. The innocents abroad, or, The new pilgrim's progress. (Hartford, Conn. : American Publishing Company, 1869). 傻子旅行 |
Publication / Twa172 | |
| 47 | 1948 |
[Twain, Mark]. Qi gai huang di. Make Tuwen zhu ; Yu Di yi. (Shanghai : Shen zhou guo guang she, 1948). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 乞丐皇帝 |
Publication / Twa158 | |
| 48 | 1950 |
[Twain, Mark]. Mixixibi he shang, shang ce. Make Tuwen tu wen ; Bi Shutang yi. (Shanghai : Chen guang chu ban gong si, 1950). (Chen guang shi jie wen xue cong shu ; 3). Übersetzung von Twain, Mark. Life on the Mississippi. (Boston : J.R. Osgood ; London : Chatto & Windus, 1883). 密士失必河上上册 |
Publication / Twa145 | |
| 49 | 1951 |
[Twain, Mark]. Ku er li xian ji. Make Tuwen ; Jin Shu. (Shanghai : Yong xiang yin shu guan, 1951). (Shao nian wen xue gu shi cong shu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 苦儿历险记 |
Publication / Twa92 | |
| 50 | 1952 |
[Twain, Mark]. Wan tong qi yu ji. Make Tuwen ; Luo Sheng yi. (Xinjiapo : Nan yang shang bao, 1952). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 頑童奇遇記 |
Publication / Twa251 | |
| 51 | 1953 |
Meiguo ming zhu duan pian xiao shuo xuan. Wu Guangjian, Zhang Menglin, Xu Weinan, Huang Yuan, Hu Zhongchi. (Xianggang : Wen yuan shu dian, 1953). (Wen yuan shi jie duan pian ming zhu yi cong). [Enthält Übersetzungen von Nathaniel Hawthorne, Ernest Hemingway, O Henry, John Steinbeck, Mark Twain]. 美国名著短篇小说选 |
Publication / Twa37 | |
| 52 | 1953 |
[Twain, Mark]. Yi ge bai huai liao Hadelebao di ren. Make Tuwen zhu ; Liu Yizhu yi. (Shanghai : Xin wen yi chu ban she, 1953). Übersetzung von Twain, Mark. The man that corrupted Hadleyburg. In : Harper's monthly ; Dec. (1899). 一個敗壞了哈德勒堡的人 |
Publication / Twa267 | |
| 53 | 1954 |
[Twain, Mark]. Hakebeili Fenli xian ji. Make Tuwen zhu ; Zhang Wanli yi. (Shanghai : Shanghai wen yi lian he chu ban she, 1954). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克贝利费恩历险记 |
Publication / Twa74 | |
| 54 | 1954 |
[Twain, Mark]. Make Tuwen duan pian xiao shuo ji. Zhang Yousong yi. (Beijing : Ren min wen xue chu ban she, 1954). [Übersetzung von Short stories von Twain]. 馬克吐溫短篇小說集 |
Publication / Twa109 | |
| 55 | 1955 |
[Twain, Mark]. Sha gua Wei'erxun. Make Tuwen xuan ji ; Hou Junji yi. (Shanghai : Shanghai wen yi lian he chu ban she, 1955). Übersetzung von Twain, Mark. Pudd'nhead Wilson. In : The century magazine ; 1893-1894. = (Hartford, Conn. : American Pub. Co., 1894). 傻瓜威尔逊 |
Publication / Twa169 | |
| 56 | 1955 |
[Twain, Mark]. Tangmu Shaye chu guo ji. Make Tuwen ; Xu Ruchun, Chen Liangting. (Shanghai : Xin wen yi chu ban she, 1955). Übersetzung von Twain, Mark. Tom Sawyer abroad. In : Twain, Mark. Tom Sawyer abroad : Tom Sawyer, detective, and other stories. (New York, N.Y. : Harper & Bros., 1896). 汤姆莎耶出国记 |
Publication / Twa222 | |
| 57 | 1955 |
[Twain, Mark]. Tangmu Shaye li xian ji. Make Tuwen zhu ; Qian Jinhua yi. (Shanghai : Wen yi lian he chu ban she, 1955). (Make Tuwen xuan ji). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆•莎耶历险记 |
Publication / Twa223 | |
| 58 | 1955 |
[Twain, Mark]. Tangmu Shaye zheng tan an. Make Tuwen zhu ; Xun Mei yi. (Shanghai : Shanghai chu ban gong si, 1955). Übersetzung von Twain, Mark. Tom Sawyer, detective. In : Twain, Mark. Tom Sawyer abroad : Tom Sawyer, detective, and other stories. (New York, N.Y. : Harper & Bros., 1896). 湯姆莎耶偵探案 |
Publication / Twa224 | |
| 59 | 1955 |
[Twain, Mark]. Wan tong Tangmu. Make Tuwen zhu ; Zhong hua shu ju bian. (Xianggang : Zhong hua shu ju, 1955). (Jie ben shi jie ming zhu shi zhong ; 4. Zhong hua tong su wen ku ; 18). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 頑童湯姆 |
Publication / Twa252 |
|
| 60 | 1955 |
[Twain, Mark]. Yi ge dou xiao yuan de gu shi. Make Tuwen zhu ; Yun Ting yi. (Shanghai : Ping ming chu ban she, 1955). Übersetzung von Twain, Mark. Canvasser's tale. In : Atlantic monthly ; vol. 38, no. 230 (Dec. 1876). 一個兜銷員的故事 |
Publication / Twa266 | |
| 61 | 1956 |
[Harte, Bret]. Mi ge er. Hate deng zhuan ; Hu Shi deng yi. (Taibei : Qi ming shu ju yin xing, 1956). (Shi jie duan pian xiao shuo ming zhu. Meiguo xiao shuo ji). Übersetzung von Harte, Bret. Miggles. In : Harte, Bret. The luck of Roaring camp and other sketches of Californian life. (Boston : Fields, Osgood, & Co., 1870). 米格兒 |
Publication / HarB2 | |
| 62 | 1956 |
[Twain, Mark]. Sha zi lü xing. Make Tuwen zhu ; Liu Zhengxun yi. (Shanghai : Guang ming shu ju, 1943). (Shi jie shao nian wen xue cong kan). Übersetzung von Twain, Mark. The innocents abroad, or, The new pilgrim's progress. (Hartford, Conn. : American Publishing Company, 1869). 傻子旅行 |
Publication / Twa173 | |
| 63 | 1956 |
[Twain, Mark]. Shen mi de mo sheng ren. Make Tuwen zhu ; Zeng Hu yi. (Beijing : Wen hua yi shu chu ban she, 1989). Übersetzung von Twain, Mark. Mysterious stranger. (New York, N.Y. : Harper & Brothers, 1916). 神祕的陌生人 |
Publication / Twa175 | |
| 64 | 1956 |
[Twain, Mark]. Wang zi yu pin er. Make Tuwen zhu ; Zhang Yousong yi. (Beijing : Ren min wen xue chu ban she, 1956). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 王子与贫儿 |
Publication / Twa258 | |
| 65 | 1957 |
[Twain, Mark]. Gu er li xian ji. Tuwen zhu ; Hu Mingtian yi. (Taibei : Da Zhongguo, 1957). (Shi jie shao nian wen xue cong kan). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 孤兒歷險記 |
Publication / Twa58 | |
| 66 | 1957 |
[Twain, Mark]. Meiguo zuo jia zuo pin xuan. Make Tuwen deng zhu. (Xianggang : Wen xue chu ban she, 1957). (Shi jie wen xue cong shu). [Übersetzung ausgewählter Werke von Twain]. 美國作家作品選 |
Publication / Twa144 |
|
| 67 | 1957 |
[Twain, Mark]. Qi gai huang di. Make Tuwen zhuan ; Yang Tao yi. (Taibei : Wen you, 1957). (Shi jie wen xue ming zhu). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 乞丐皇帝 |
Publication / Twa159 | |
| 68 | 1957 |
[Twain, Mark]. Tangmu Shaya. Make Tuwen zhuan ; Qi ming shu ju bian yi suo yi. (Taibei : Qi ming, 1957). (Shi jie wen xue ming zhu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆沙亞 |
Publication / Twa221 |
|
| 69 | 1957 |
[Twain, Mark]. Yi ge dou xiao yuan de gu shi. Make Tuwen ; Xue Ting. (Shanghai : Xin wen yi chu ban she, 1957). Übersetzung von Twain, Mark. Canvasser's tale. In : Atlantic monthly ; vol. 38, no. 230 (Dec. 1876). 一個兜銷員的故事 |
Publication / Twa268 | |
| 70 | 1958 |
[Twain, Mark]. Bai huai le Hedelaibao de ren. Make Tuwen ; Chang Jian. (Beijing : Ren min wen xue chu ban she, 1958). (Wen xue xiao cong shu ; 78). Übersetzung von Twain, Mark. The man that corrupted Hadleyburg. In : Harper's monthly ; Dec. (1899). 败坏哈德兰堡的人 |
Publication / Twa42 | |
| 71 | 1958 |
[Twain, Mark]. Make Tuwen xiao shuo xuan. Cheng Qi yi. (Taizhong : San jiu chu ban she, 1998). (Wok e du = Pocket pal ; 8). [Übersetzung von Erzählungen von Twain]. 馬克吐溫小說選 |
Publication / Twa128 |
|
| 72 | 1958 |
[Twain, Mark]. Mishishibi he shang. Make Tuwen ; Chang Jian. (Beijing : Ren min wen xue chu ban she, 1958). Übersetzung von Twain, Mark. Life on the Mississippi. (Boston : J.R. Osgood ; London : Chatto & Windus, 1883). 密士失必河上 |
Publication / Twa155 | |
| 73 | 1958 |
[Twain, Mark]. Ran da ke : sheng nü zhen de. Make Tuwen zhu ; Zhu Xia yi. (Shanghai : Xin wen yi chu ban she, 1958). Übersetzung von Twain, Mark. Personal recollections of Joan of Arc. (New York, N.Y. : Harper & Brothers ; London : Chatto and Windus, 1996). In : Harper’s magazine (1895-1986). 冉达克 : 圣女贞德 |
Publication / Twa167 | |
| 74 | 1958 |
[Twain, Mark]. Zai ya se wang chao ting li de kang nie di ke zhou mei guo ren. Make Tuwen ; Ye Weizhi yi. (Beijing : Ren min wen xue chu ban she, 1958). Übersetzung von Twain, Mark. A Connecticut yankee in King Arthur's court. (New York, N.Y. : Harper ; London : Chatto & Windus, 1889). 在亚瑟王朝廷里的康涅狄克州美国人 |
Publication / Twa240 | |
| 75 | 1959 |
[Twain, Mark]. Bai huai Hadelanbao de ren. Make Tuwen ; Xu Yanmou yi. (Beijing : Shang wu yin shu guan, 1959). Übersetzung von Twain, Mark. The man that corrupted Hadleyburg. In : Harper's monthly ; Dec. (1899). 败坏哈德兰堡的人 |
Publication / Twa41 | |
| 76 | 1959 |
[Twain, Mark]. Hakebeili Fenli xian ji. Make Tuwen ; Chang Jian, Zhang Zhenxian yi ; Dong Hengxun xu. (Beijing : Ren min wen xue chu ban she, 1959). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克贝利费恩历险记 |
Publication / Twa69 | |
| 77 | 1959 |
[Twain, Mark]. Hakebeili Feienli xian ji. Make Tuwen zhu ; Zhang Yousong, Zhang Zhenxian yi. (Beijing : Ren min wen xue chu ban she, 1959). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克貝利費恩歷險記 |
Publication / Twa75 | |
| 78 | 1959 |
[Stevenson, Robert Louis]. Xiao shuo hua kan. Shidiwensheng deng zhuan ; Ton nian shu dian bian yi. (Taibei : Yi zhe, 1959). 小說畫刋 [Enthält] : Stevenson, Robert Louis. Hei jian. Übersetzung von Stevenson, Robert Louis. The black arrow : a tale of Tunstall Forest. In : Young folks ; vol. 22, no 656 (June 30, 1883)-vol. 23, no 683 (Jan.5, 1884). 黑箭 [Twain, Mark]. Meng zhong ying bao. Übersetzung von Twain, Mark.. A Connecticut yankee in King Arthur's court. (London : Chatto & Windus, 1889). 夢中英豪 [Verne, Jules]. Huan you shi jie ba shi tian. Übersetzung von Verne, Jules. Le tour du monde en quatre-vingt jours. (Paris : J. Hetzel, 1872). 環遊世界八十天 [Wells, H.G.]. Yue qiu tan xian ji. Übersetzung von Wells, H.G. The first men in the moon. (London : G. Newnes 1901). 月球探險記 [Verne, Jules]. Shen mi dao. Übersetzung von Verne, Jules. L'île mystérieuse. Pt. 1-3. (Paris : J. Hetzel, 1897). (Bibliothèque d'éducation et de récréation). 神祕島 [Eliot, George]. Xue ye gu xing. Übersetzung von Eliot, George. Silas Marner : the weaver of Raveloe. (Edinburgh : W. Blackwood, 1861). 雪夜孤星 |
Publication / StevR71 | |
| 79 | 1960 |
[Twain, Mark]. Chi dao huan you ji. Make Tuwen ; Chang Jian. (Beijing : Ren min wen xue chu ban she, 1960). Übersetzung von Twain, Mark. Following the equator : a journey around the world. (Hartford, Conn. : American Pub. Co., 1897). = Twain, Mark. More tramps abroad. (London : Chatto & Windus, 1897). 赤道環遊記 |
Publication / Twa49 | |
| 80 | 1963 |
[Twain, Mark]. Wan tong liu lang ji. Make Tuwen zhu ; Li Yuhan yi. (Xianggang : Jin ri shi jie she, 1963). (Meiguo wen ku). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (London : Chatto & Windus, 1884). 頑童流浪記 |
Publication / Twa247 | |
| 81 | 1964 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen ; Cai Luosheng yi. (Xianggang : Jin ri shi jie she, 1964). (Meigou wen ku). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa190 | |
| 82 | 1966 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Ji Dediao yi. (Tainan : Zhong he chu ban, 1966). (Shi jie wen xue ming zhu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa194 | |
| 83 | 1967 |
[Twain, Mark]. Tangmu li xian ji. Xu xiaomei yi. (Tainan : Xin shi ji, 1978). (Ying han dui zhao wen xue ming zhu ; 21). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa210 | |
| 84 | 1968 |
[Twain, Mark]. Make Tuwen chuan. Da fang chu ban she. (Taibei : Da fang chu ban she, 1968). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐温傳 |
Publication / Twa98 |
|
| 85 | 1968 |
[Twain, Mark]. Make Tuwen jie zuo xuan. Make Tuwen zhuan. (Taibei : Jiangnan, 1968). [Übersetzung ausgewählter Werke von Twain]. 馬克吐溫傑作選 |
Publication / Twa116 |
|
| 86 | 1968 |
[Twain, Mark]. Make Tuwen ming zuo xuan. Make Tuwen zhu ; Lei Yifeng yi. (Taibei : Zhi wen chu ban she, 1968). (Xin chao wen ku ; 12). [Übersetzung von Short stories von Twain]. 馬克吐温名作選 |
Publication / Twa118 | |
| 87 | 1969 |
[Twain, Mark]. Make Tuwen zi zhuan. Make Tuwen zhu ; Wang Qianfeng yi. (Taibei : Shui niu tu shu chu ban shi ye gong si, 1969). (Shui niu wen ku ; 128). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐溫自傳 |
Publication / Twa141 | |
| 88 | 1971 |
[Twain, Mark]. Make Tuwen zi zhuan. Make Tuwen Zhu ; Chen Shuangjun yi. (Taibei : Zheng wen shu ju, 1971). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐溫自傳 |
Publication / Twa137 | |
| 89 | 1971 |
[Twain, Mark]. Make Tuwen zi zhuan. Make Tuwen zhu ; Lin Furong yi. (Taibei : Hua ming, 1971). (Da da yi cong, 7). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐溫自傳 |
Publication / Twa139 | |
| 90 | 1971 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhuan ; Chen Shuangjun yi. (Taibei : Zheng wen shu ju, 1971). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa191 | |
| 91 | 1972 |
[Twain, Mark]. Make Tuwen chuan. Liu Jingqing. (Taibei : Hua mei, 1972). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐温傳 |
Publication / Twa99 | |
| 92 | 1972 |
[Twain, Mark]. Tangmu Shaye. Tuwen zhuan ; Chen Mingqing yi. (Tainan : Da xing, 1972). (Da xing wen ku). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆莎耶 |
Publication / Twa225 | |
| 93 | 1973 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Li Zhenwen yi. (Taibei : Zheng wen, 1973). (Ying han dui zhao shi jie ming zhu ; 70). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa197 | |
| 94 | 1974 |
[Twain, Mark]. Make Tuwen you mo xiao shuo xuan. Tuwen zhu ; Chen Shuangjun yi. (Taibei : Zheng wen, 1974). [Übersetzung der Short stories von Twain]. 馬克吐溫幽默小說選 |
Publication / Twa133 | |
| 95 | 1976 |
[Twain, Mark]. Bai xiang ji. Deng Haizhu, Wu Yuejiao yi. (Taibei : Yuan jing, 1976). (Yuan jing cong kan ; 43. Make Tuwen duan pian xiao shuo quan ji ; 2). Übersetzung von Twain, Mark. The stolen white elephant. (Boston : James R. Osgood, 1882). 白象記 |
Publication / Twa47 | |
| 96 | 1976 |
[Twain, Mark]. Gu er li xian ji. Zhong Shanli yi. (Hong Kong : Hai yan chu ban she, 1976). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 孤兒歷險記 |
Publication / Twa60 | |
| 97 | 1976 |
[Twain, Mark]. Huai hai zi qi yu ji. Tuwen zhu ; Deng Haizhu yi. (Taibei : Yuan jing, 1976). (Yuan jing cong kan ; 42. Make Tuwen duan pian xiao shuo quan ji ; 1). Übersetzung von Twain, Mark. The story of the bad little boy. = The story of the bade little boy that led a charmed life. In : Californian magazine (1865). 壞孩子奇遇記 |
Publication / Twa87 | |
| 98 | 1976 |
[Twain, Mark]. Make Tuwen duan pian xiao shuo quan ji. Deng Haizhu [et al.] yi. Vol. 1-5. (Taibei : Yuan jing chu ban she, 1976). (Yuan jing cong kan ; 42-46, 1-5). [Übersetzung der vollständigen Erzählungen von Twain]. 馬克吐温短篇小說全集 Vol. 1 : Huai nan hai qi yu ji. Übersetzung von Twain, Mark. The story of the bad little boy. = The story of the bade little boy that led a charmed life. In : Californian magazine (1865). 壞男孩奇遇記 Vol. 2 : Bai xiang ji. Übersetzung von Twain, Mark. The stolen white elephant. (Boston : James R. Osgood, 1882). 白象記 Vol. 3 : Sheng si zhi mi. Übersetzung von Twain, Mark. Is he living or is he dead. In : Cosmopolitan ; September (1893). 生死之謎 Vol. 4 : Ren sheng wu yuan. Übersetzung von Twain, Mark. Tom Sawyer, detective. In : Twain, Mark. Tom Sawyer abroad : Tom Sawyer, detective, and other stories. (New York, N.Y. : Harper & Bros., 1896). 人生五願 Vol. 5 : Shen mi de yi xiang ren. Übersetzung von Twain, Mark. Mysterious stranger. (New York, N.Y. : Harper & Brothers, 1916). 神秘的異鄉人 |
Publication / Twa111 | |
| 99 | 1976 |
Twain, Mark. Make Tuwen xiao shuo ji : he de lai bao de fu hua. Make Tuwen zhu ; Zheng Xinzheng yi. (Tainan : Da xia, 1976). [Übersetzung von Short stories von Twain]. 馬克吐溫小說集 : 赫德萊堡的腐化 |
Publication / Twa125 | |
| 100 | 1976 |
[Twain, Mark]. Make Tuwen zi zhuan. Make Tuwen zhu ; Li Guangyuan yi. (Tainan : Tainan xin shi ji, 1976). (Wen xue ming zhu). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐溫自傳 |
Publication / Twa138 | |
| 101 | 1976 |
[Twain, Mark]. Ren sheng wu yuan. Make Tuwen zhu ; Cheng Jinxiu yi. (Taibei : Yuan jing chu ban she, 1976). (Yuan jing cong kan ; 45. Make Tuwen duan pian xiao shuo quan ji ; 4). Übersetzung von Twain, Mark. Tom Sawyer, detective. In : Twain, Mark. Tom Sawyer abroad : Tom Sawyer, detective, and other stories. (New York, N.Y. : Harper & Bros., 1896). 人生五願 |
Publication / Twa168 | |
| 102 | 1976 |
[Twain, Mark]. Shen mi de yi xiang ren. Tuwen zhuan ; Cheng Jinxiu yi. (Taibei : Yuan jing, 1976). (Yuan jing cong kan ; 46. Make Tuwen duan pian xiao shuo quan ji ; 5). Übersetzung von Twain, Mark. Mysterious stranger. (New York, N.Y. : Harper & Brothers, 1916). 神秘的異鄉人 |
Publication / Twa177 | |
| 103 | 1976 |
[Twain, Mark]. Shen mi de yi xiang ren. Make Tuwen yuan zhu ; Ping Yaying bian xie ; Fang Xue chat tu. (Taibei : Juan jing, 1976). Adaptation von Twain, Mark. Mysterious stranger. (New York, N.Y. : Harper & Brothers, 1916). 神秘的異鄉人 |
Publication / Twa178 | |
| 104 | 1976 |
[Twain, Mark]. Sheng si zhi mi. Make Tuwen zhuan ; Wu Yuejiao yi. (Taibei : Yuan jing chu ban she, 1976). (Yuan jing cong kan ; 44). Übersetzung von Twain, Mark. Is he living or is he dead. In : Cosmopolitan ; September (1893). 生死之謎 |
Publication / Twa179 | |
| 105 | 1976 |
[Twain, Mark]. Ya dang Xiawa ri ji. Tuwen zhuan ; Hua Meng yi. (Taibei : Si ji, 1976). (Si ji shu ku ; 21). Übersetzung von Twain, Mark. Eve's diary : translated from the original. In : Harper's monthly magazine ; vol. 112, no 662 (Dec. 1905). 亞當夏娃日記 |
Publication / Twa264 | |
| 106 | 1977 |
[Twain, Mark]. Qi gai wang zi. Make Tuwen ; Huang Deshi bian yi. (Taibei : Gang fu, 1977). (Cai se shi jie er tong wen xue quan ji ; 3). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 乞丐王子 |
Publication / Twa162 | |
| 107 | 1978 |
[Twain, Mark]. Gu guo huan you ji. Make Tuwen zhu ; Xiao Lianren yi. (Taibei : Li ming wen hua shi ye, 1978). (Shi jie ming zhu fa). Übersetzung von Twain, Mark. A Connecticut yankee in King Arthur's court. (New York, N.Y. : Harper ; London : Chatto & Windus, 1889). 古國幻遊記 |
Publication / Twa63 | |
| 108 | 1978 |
[Twain, Mark]. Make Tuwen xiao shuo xuan. (Xianggang : Wan yuan tu shu gong si, 1978). [Übersetzung ausgewählter Prosa von Twain]. 馬克吐溫小說選 |
Publication / Twa126 |
|
| 109 | 1978 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Liu Meirong gai xie. (Taibei : Hai ou, 1988). (Shi jie er tong wen xue xuan ji ; 2). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa199 | |
| 110 | 1978 |
[Twain, Mark]. Tangmu li xian ji. Xu Xiaomei yi. (Tainan : Xin shi ji, 1978). (Ying han dui zhao wen xue ming zhu ; 21). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa207 | |
| 111 | 1978 |
[Twain, Mark]. Tangmu tan xian ji. Vol. 1-2. Tuwen zhuan ; Shui niu chu ban she bian ji bu yi. (Taibei : Shui niu chu ban she, 1978). (Shui niu shao nian wen ku ; 28). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆探險記 |
Publication / Twa237 |
|
| 112 | 1978 |
[Twain, Mark]. Wan tong qi yu ji. Make Tuwen zhu ; Zhu Tianhua yi. (Taibei : Tian hua, 1978). (Tian hua wen xue cong kan). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 頑童奇遇記 |
Publication / Twa250 | |
| 113 | 1979 |
[Twain, Mark ; Warner, Charles Dudley]. Du jin shi dai. Mark Twain, Charles Warner zhu ; Li Yixie, Zhang Bingli yi. (Shanghai : Shanghai yi wen chu ban she, 1979). Übersetzung von Twain, Mark ; Warner, Charles Dudley. The gilded age : a tale of today. (Hartford, Conn. : American Publ. Co, 1873). 镀金时代 |
Publication / Twa55 | |
| 114 | 1979 |
[Twain, Mark]. Jing xuan zhou zhang. Make Tuwen zhu ; Zhang Yousong yi. (Beijing : Ren min wen xue chu ban she, 1979). (Wen xue xiao cong shu). [Übersetzung ausgewählter Short stories von Twain]. 竞选州长 |
Publication / Twa90 | |
| 115 | 1979 |
[Twain, Mark]. Make Tuwen chuan. (Taibei : Wei wen tu shu, 1979). (Xi fang wie ren zhuan ji). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐温傳 |
Publication / Twa96 |
|
| 116 | 1979 |
[Twain, Mark]. Yi dai jin bi. Make Tuwen yuan zhu ; Wang Genquan gai bian ; Yin Guangyu hui hua. (Shanghai : Shanghai ren min mei shu chu ban she, 1979). Übersetzung von Twain, Mark. The man that corrupted Hadleyburg. In : Harper's monthly ; Dec. (1899). 一袋金币 |
Publication / Twa265 | |
| 117 | 1980 |
[Twain, Mark]. Heke li xian ji. Make Tuwen zhu ; Luo Xili gai xie. (Xianggang : Zhong liu chu ban she, 1980). Adaptation von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 赫克歷險記 |
Publication / Twa82 | |
| 118 | 1980 |
[Twain, Mark]. Make Tuwen duan pian xiao shuo xuan du. Liu Xianzhi ; Chen Xiongshang xuan zhu. (Shanghai : Shanghai yi wen chu ban she, 1980). (Ying Han dui zhao wen xue du wu). [Selected short stories of Mark Twain]. 马克吐温短篇小说选读 |
Publication / Twa113 | |
| 119 | 1980 |
[Twain, Mark]. Mixixibi he shang de sui yue. Tuwen zhuan ; Ding Zhen wan yi. (Taibei : Guo li bian yi guan chu ban, 1980). Übersetzung von Twain, Mark. Life on the Mississippi. (Boston : J.R. Osgood ; London : Chatto & Windus, 1883). 密西西比河上的歲月 |
Publication / Twa157 | |
| 120 | 1980 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Liu Meirong gai xie. (Taibei : Hai ou, 1988). (Shi jie er tong wen xue xuan ji ; 2). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa200 | |
| 121 | 1980 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Yu Liqin yi. (Taibei : Chang qiao, 1980). (Shi jie wen xue ming zhu ; 17). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa202 | |
| 122 | 1981 |
[Twain, Mark]. Make Tuwen duan pian jing xuan. Make Tuwen zhu ; Tan Jishan yi. (Taibei : Zhi wen chu ban she, 1981). (Xin chao wen ku ; 253). [Übersetzung von Short stories von Twain]. 馬克吐溫短篇精選 |
Publication / Twa104 | |
| 123 | 1981 |
[Twain, Mark]. Make Tuwen zi zhuan. Make Tuwen ; Sun Qiang. (Tianjin : Tianjin ren min chu ban she, 1981). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐溫自傳 |
Publication / Twa140 | |
| 124 | 1981 |
[Twain, Mark]. Make Tuwen zi zhuan. Make Tuwen zhu ; Xu Ruzhi yi. (Taibei : Shui niu tu shu chu ban shi ye gong si, 1969). (Shui niu wen ku ; 128). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐溫自傳 |
Publication / Twa142 | |
| 125 | 1981 |
[Twain, Mark]. Mixixibi he shang de sheng huo. Make Tuwen zhu ; Qi Xiafei yi. (Taibei : Zhi wen chu ban she, 1981). Übersetzung von Twain, Mark. Life on the Mississippi. (Boston : J.R. Osgood ; London : Chatto & Windus, 1883). 密西西比河上的生活 |
Publication / Twa156 | |
| 126 | 1981 |
[Twain, Mark]. Wan tong liu lang ji. Make Tuwen yuan zhu ; Wei wen tu shu gong si bian ji bu yi. (Taibei : Wei wen, 1981). (Xi yang wen xue ming zhu xuan kan). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (London : Chatto & Windus, 1884). 頑童流浪記 |
Publication / Twa249 |
|
| 127 | 1981 |
[Twain, Mark]. Zuan shi qi an. Make Tuwen zhu ; Yao Heng yi. (Taibei : Shui niu chu ban she, 1981). (Shui niu shao nian wen ku ; no 17). Übersetzung von Twain, Mark. The five boons of life. In : Harper's Weekly ; July 5 (1902). 鑽石奇案 |
Publication / Twa271 | |
| 128 | 1982 |
[Twain, Mark]. Make Tuwen chuan. Tang Ming yi. (Tainan : Wen guo, 1982). (Zhuan ji cong kan ; 11). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐温傳 |
Publication / Twa101 | |
| 129 | 1982 |
[Twain, Mark]. Make Tuwen chuan. Xu Ruci yi. (Taibei : Guo ji wen hua, 1982). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐溫傳 |
Publication / Twa103 | |
| 130 | 1982 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Cheng Shurong yi. (Xianggang : Ya yuan chu ban she, 1982). (Shi jie ming zhu fan yi). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa192 | |
| 131 | 1982 |
[Twain, Mark]. Wang zi yu qi gai. Make Tuwen ; Liu Xiaowei yi. (Lanzhou : Gansu ren min chu ban she, 1982). (Shi jie wen xue ming zhu su xie ben yi cong). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 王子與乞丐 |
Publication / Twa259 | |
| 132 | 1982 |
[Twain, Mark]. Yu zi yu pin er. Make Tuwen zhu. (Xinjiang : Xin hua, 1982). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 于子與貧兒 |
Publication / Twa270 |
|
| 133 | 1982 |
Si de kuang wei. Shashibiya, Haimingwei, Fuloubei, Make Tuwen, Tuo'ersitai, Hexuli, Tang'enbi, Shitanbeike, Sandao Youjifu ; Xu Jinfu yi. (Taibei : Zhi wen chu ban she, 1982). (Xin chao wen ku ; 268). Übersetzung von We are but a moment's sunlight; understanding death. Ed. by Charles S. Adler, Gene Stanford, Sheila Morrissey Adler. (New York, N.Y. : Pocket Books, 1976). [William Shakespeare, Ernest Hemingway, Gustave Flaubert, Mark Twain, Leo Tolstoy, Aldous Huxley, Arnold Joseph Toynbee, John Steinbeck. Experience of death]. 死的況味 |
Publication / Tol124 | |
| 134 | 1983 |
[Twain, Mark]. Hakebeili Fenli xian ji. Make Tuwen yuan zhu ; Miao Guanghua yi. (Shanghai : Shanghai yi wen chu ban she, 1983). (Ying Han dui zhao shi jie wen xue cong shu ; 2). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克贝利费恩历险记 |
Publication / Twa73 | |
| 135 | 1983 |
[Twain, Mark]. Tangmu Suoya li xian ji. Make Tuwen yuan zhu ; W.J. Huogaite gai xie ; Miao Guanghua yi. (Shanghai : Shanghai yi wen chu ban she, 1983). (Ying Han dui zhao shi jie wen xue cong shu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆索亚历险记 |
Publication / Twa231 | |
| 136 | 1984 |
[Twain, Mark]. Make Tuwen chuan. Chaersi Naite [Charles Neider] bian ; Wu Youshi yi. (Taibei : Zhong hua ri bao, 1984). (Zhong hua ri bao zhuan ji wen xue cong shu ; 8). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). Übersetzung von Twain, Mark. The autobiography of Mark Twain : including chapters now published fort he first time. As arranged and ed., with an introd. and notes by Charles Neider. (New York, N.Y. : Harper, 1959). 馬克吐溫傳 |
Publication / Twa102 | |
| 137 | 1984 |
[Twain, Mark]. Tangmu li xian ji. = Tangmu Suoya li xian ji. Make Tuwen zhu ; Zhang Yousong yi. (Nanchang : Jiangxi ren min chu ban she, 1984). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (London : Chatto & Windus, 1876). 湯姆歷險記 |
Publication / Twa219 | |
| 138 | 1984 |
[Twain, Mark]. Tangmu Shaye li xian ji. Make Tuwen ; Cheng Hong, Deng Qilong. (Guanzhou : Guang dong ren min chu ban she, 1984). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆莎耶历险记 |
Publication / Twa226 | |
| 139 | 1985 |
[Twain, Mark]. Xiao Hake qi yu ji. Make Tuwen yuan zhu ; Zhou Le gai xie. (Taibei : Tian wei wen hua, 1985). (Shi jie ming zhu zhi lu, mao xian zhi lu). Übersetzung von Butrym, Alexander J. Mark Twain's The adventures of Huckleberry Finn and related works. (New York, N.Y. : Monarch Press, 1977). 小哈克奇遇記 |
Publication / Twa260 | |
| 140 | 1986 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen yuan zhu ; Tang Yumei zhu bian ; Wen guo shu ju bian yi bu bian yi. (Tainan : Wen guo shu ju, 1986). (Shi jie wen xue ming zhu ; 4). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa201 | |
| 141 | 1986 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Liang Shiqiu, Dong Zhaohui bian zhu. (Taibei : Yuan dong, 1986). Ying mei wen xue cong shu ; 7). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa203 | |
| 142 | 1987 |
[Twain, Mark]. Hai shang pian zhou. Make Tuwen deng zhu ; Ye Yugao yi. (Taibei : Jin feng yin xing, 1987). (Xiu zhen xi lie ; 91). Übersetzung von Twain, Mark. Forty-three days in an open boat : compiled from personal diaries. In : Harper's new monthly magazine ; vol. 34, no 1999 (1866). Übersetzung von Crane, Stephen. The open boat. In : Scribner's magazine. Vol. 21, no. 6 (June 1897). 海上扁舟 |
Publication / Twa64 | |
| 143 | 1987 |
[Twain, Mark]. Ku xing ji. Make Tuwen zhu ; Liu Wenzhe, Zhang Minglin yi. (Chongqing : Xi nan shi fan da xue chu ban she, 1987). Übersetzung von Twain, Mark. Roughing it. (Hartford, Conn. : American Publ. Co, 1872). 苦行记 |
Publication / Twa93 | |
| 144 | 1987 |
[Twain, Mark]. Make Tuwen you mo xiao pin xuan. Make Tuwen zhu ; Ye Dongxin yi. (Tianjin : Bai hua wen yi chu ban she, 1987). Übersetzung von Twain, Mark. The complete humorous sketches and tales of Mark Twain. Ed. and with an introd. by Charles Neider. (Garden City, N.Y. : Doubleday, 1961). 马克吐温幽默小品选 |
Publication / Twa130 | |
| 145 | 1987 |
[Twain, Mark]. Qi gai huang di. Make Tuwen zhuan ; Yang Tao yi. (Taibei : Wen you, 1957). (Shi jie wen xue ming zhu). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 乞丐皇帝 |
Publication / Twa160 |
|
| 146 | 1987 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen yuan zhu. (Taibei : Hai ou, 1987). (Shi jie er tong wen xue xuan ji ; 2). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa187 |
|
| 147 | 1987 |
[Twain, Mark]. Tangmu li xian ji. (Taibei : Hua yuan chu ban you xian gong si, 1987). (Hao xue sheng you liang du wu ; 33. Shi jie ming zhu ji). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa188 |
|
| 148 | 1987 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Ji Dediao yi. (Tainan : Zhong he chu ban, 1966). (Shi jie wen xue ming zhu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa195 | |
| 149 | 1987 |
[Twain, Mark]. Wan tong liu lang ji. Make Tuwen yuan zuo ; Tang Yumei zhu bian. (Taibei : Wen guo shu ju, 1987). (Shi jie wen xue ming zhu). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (London : Chatto & Windus, 1884). 頑童流浪記 |
Publication / Twa248 | |
| 150 | 1988 |
[Twain, Mark]. 44 hao shen mi de mo sheng ren. Make Tuwen ; Yi Ru yi. (Nanjing : Jiangsu ren min chu ban she, 1988). Übersetzung von Twain, Mark. No 44 : The mysterious stranger. (New York, N.Y. : Harper, 1916). 44号-神秘的陌生人 |
Publication / Twa57 | |
| 151 | 1988 |
[Twain, Mark]. Gu guo huan you ji. Make Tuwen zhu. (Taibei : Lu qiao, 1988). (Lu qiao er tong di san zuo tu shu guan. Shi jie wen xue ming zhu jing cui ; 24). Übersetzung von Twain, Mark. A Connecticut yankee in King Arthur's court. (New York, N.Y. : Harper ; London : Chatto & Windus, 1889). 古國幻遊記 |
Publication / Twa61 |
|
| 152 | 1988 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Liu Meirong gai xie. (Taibei : Hai ou, 1988). (Shi jie er tong wen xue xuan ji ; 2). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa198 | |
| 153 | 1989 |
[Twain, Mark]. Hakeerbeili Feien li xian ji. Make Tuwen ; Cheng Shi. (Beijing : Ren min wen xue chu ban she, 1989). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 赫克尔贝利费恩历险记 |
Publication / Twa81 | |
| 154 | 1989 |
[Twain, Mark]. Lang ji xi chui. Make Tuwen zhu ; Lin Yaofu yi. (Taibei : Guo li bian yi guan, 1989). Übersetzung von Twain, Mark. Roughing it. (Hartford, Conn. : American Publ. Co, 1872). 浪跡西陲 |
Publication / Twa94 | |
| 155 | 1989 |
[Twain, Mark]. Make Tuwen chuan. Tuwen. (Tainan : Han feng, 1989). (Shi jie wen xue ming zhu ; 16). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 馬克吐温傳 |
Publication / Twa97 |
|
| 156 | 1989 |
[Twain, Mark]. Qi gai wang zi. Make Tuwen yuan zhu ; Ripamonti hui tu ; Lin Shumin gai xie. (Taibei : Guang fu, 1989). (21 shi ji shi jie tong hua jing xuan ; 64). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 乞丐王子 |
Publication / Twa164 | |
| 157 | 1989 |
[Twain, Mark]. Shen mi de mo sheng ren. Make Tuwen zhu ; Zeng Hu yi. (Beijing : Wen hua yi shu chu ban she, 1989). Übersetzung von Twain, Mark. Mysterious stranger. (New York, N.Y. : Harper & Brothers, 1916). 神祕的陌生人 |
Publication / Twa174 | |
| 158 | 1991 |
Shi jie wen xue ming zhu jing cui. Zhong ying dui zhao. Vol. 1-72. (Taibei : Lu qiao, 1991). (Lu qiao er tong di san zuo tu shu guan). [Enthält] : Homer; Alexandre Dumas; Helen Keller; Mark Twain; Robert Louis Stevenson; Anthony Hope; Charles Dickens; Thomas Hardy; Edgar Allan Poe; Johanna Spyri; Arthur Conan Doyle, Sir; Jack London; Lew Wallace; Charlotte Bronte; Jules Verne; Emily Bronte; Miguel de Cervantes Saavedra; Emma Orczy; Richard Henry Dana; William Shakespeare; Rudyard Kipling; Herman Melville; Sir Walter Scott, bart.; Victor Hugo; James Fenimore Cooper; Johann David Wyss; Jane Austen; Henry James; Jonathan Swift; Stephen Crane; Anna Sewell; Nathaniel Hawthorne; Bram Stoker; Daniel Defoe; H G Wells; William Bligh; Mary Wallstonecraft Shelley; Fyodor Dostoyevsky; O. Henry [William Sydney Porter]; Joseph Conrad. 世界文學名著精粹 |
Publication / Shijie |
|
| 159 | 1991 |
[Twain, Mark]. Tangmu li xian ji. Teng Yilu zhu bian. (Taibei : Wen xin, 1991). (Wen xin jie ti jing shi ying wen ; 13). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa205 | |
| 160 | 1992 |
[Twain, Mark]. Bai wan ying bang de chao piao. Make Tuwen zhu ; Zhang Yousong yi. (Nanchang : Bai hua zhou wen yi chu ban she, 1992). (Make Tuwen xuan ji). Übersetzung von Twain, Mark. The £1,000,000 bank-note. In : Twain, Mark. The £1,000,000 bank-note, and other stories. (New York, N.Y. : C.L. Webster, 1893). 百萬英鎊的鈔 |
Publication / Twa46 | |
| 161 | 1992 |
[Twain, Mark]. Chi dao huan you ji. Make Tuwen ; Zhang Yousong. (Nanchang : Bai hua zhou wen yi chu ban she, 1992). (Make Tuwen xuan ji). Übersetzung von Twain, Mark. Following the equator : a journey around the world. (Hartford, Conn. : American Pub. Co., 1897). = Twain, Mark. More tramps abroad. (London : Chatto & Windus, 1897). 赤道環遊記 |
Publication / Twa50 | |
| 162 | 1992 |
[Twain, Mark ; Warner, Charles Dudley]. Du jin shi dai. Make Tuwen ; Wona [C.D. Warner] zhu ; Zhang Yousong, Zhang Zhenxian yi. (Nanchang : Bai hua zhou wen yi chu ban she, 1992). (Make Tuwen xuan ji). Übersetzung von Twain, Mark ; Warner, Charles Dudley. The gilded age : a tale of today. (Hartford, Conn. : American Publ. Co, 1873). 镀金时代 |
Publication / Twa54 | |
| 163 | 1992 |
[Twain, Mark]. Jin guo ying xiong Zhende zhuan. Make Tuwen xuan ji ; Zhang Yousong yi. (Nanchang : Bai hua zhou wen yi chu ban she, 1992). (Make Tuwen xuan ji). Übersetzung von Twain, Mark. Personal recollections of Joan of Arc. (New York, N.Y. : Harper & Brothers ; London : Chatto and Windus, 1996). In : Harper’s magazine (1895-1986). 巾帼英雄贞德传 |
Publication / Twa88 | |
| 164 | 1992 |
[Twain, Mark]. Sha gua Wei'erxun. Make Tuwen ; Zhang Yousong. (Nanchang : Bai hua zhou wen yi chu ban she, 1992). (Make Tuwen xuan ji). Übersetzung von Twain, Mark. Pudd'nhead Wilson. In : The century magazine ; 1893-1894. = (Hartford, Conn. : American Pub. Co., 1894). 傻瓜威尔逊 |
Publication / Twa170 | |
| 165 | 1992 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Hou Feizhen yi. (Tainan : Nan tai, 1992). (Ying Han dui zhao wen xue ming zhu ; 10). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa193 | |
| 166 | 1992 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen ; Zhang Xinci yi ; simplified by Huogete [W.J. Hoggett]. (Tainan : Da xia chu ban she, 1992). (Ta-shia English-Chinese library. Ying Han tui chao ; 7). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa212 | |
| 167 | 1992 |
[Twain, Mark]. Tangmu Suoye li xian ji. Make Tuwen ; Zhou Suyu, Zhou Chenggang. (Nanjing : Jiangsu jiao yu chu ban she, 1992). (Ying yu shi jie ming zhu jian du cong shu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆索耶历险记 |
Publication / Tsa235 | |
| 168 | 1992 |
[Twain, Mark]. Wang zi yu pin er. Make Tuwen zhu ; Cheng Yuyan yi. (Beijing : Kai ming chu ban she, 1992). (Ying han dui zhao shi jie ming zhu lian huan hua). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 王子与贫儿 |
Publication / Twa253 | |
| 169 | 1993 |
[Twain, Mark]. Hai wai lang you ji. Make Tuwen zhu ; Huang Wu yi. (Taibei : Lin yu wen hua shi ye gong si, 1993). (Make Tuwen zuo pin ji ; 6). Übersetzung von Twain, Mark. A tramp abroad. (Hartford, Conn. : American Publ. Co. ; London : Chatto & Windus, 1880). 海外浪遊記 |
Publication / Twa65 | |
| 170 | 1993 |
[Twain, Mark]. Qi gai wang zi. Hua Yong bian zhu. (Tainan : Da qian chu ban shi ye gong si, 1993). (Qi e tong hua du ben ; 24). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 乞丐王子 |
Publication / Twa165 | |
| 171 | 1993 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen yuan zhu ; Qiu Jianhong, Wen Jing yi. (Taibei : Zhi wen chu ban she, 1993). (Xin chao shao nian wen ku ; 22). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa204 | |
| 172 | 1994 |
[Twain, Mark]. Make Tuwen wei fa biao zuo pin ji. Make Tuwen zhu ; Wang Maimai yi. (Zhengzhou : Henan ren min chu ban she, 1994). [Übersetzung ausgewählter Werke von Twain]. 馬克吐温未发表作品集 |
Publication / Twa122 | |
| 173 | 1994 |
[Twain, Mark]. Make Tuwen you mo xiao shuo. Li Wenjun bian. (Shanghai : Shanghai wen yi chu ban sh, 1994). (Shi jie wen xue da shi xiao shuo ming zuo dian cang ben). [Übersetzung der Short stories von Twain]. 马克吐温幽默小说 |
Publication / Twa131 | |
| 174 | 1994 |
[Twain, Mark]. Make Tuwen you mo yan shuo ji. Wang Jianhua, Wang Yin yi ; He Baihua jiao. (Shanghai : Shanghai she hui ke xue yuan chu ban she, 1994). [Übersetzung der Speeches von Twain]. 馬克吐温幽默演说集 |
Publication / Twa134 | |
| 175 | 1994 |
[Twain, Mark]. Qi gai wang zi. Make Tuwen zhu ; Dong Hongmei yi. (Taibei : Kai jin wen hua chu ban, 1994). (Shi jie wen xue bo lan hui ; 3). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 乞丐王子 |
Publication / Twa161 | |
| 176 | 1995 | [Twain, Mark]. Disney's qi gai yu wang zi. Teddy Slater wen ; Phil Wilson tu ; Guan Jiaqi yi. (Taibei : Yuan liu chu ban gong si, 1995). (Disney's hui ben tong hua). Übersetzung von Slater, Teddy ; Wilson, Phil. Disney's The prince and the pauper. (New York, N.Y. : Disney Press, 1993. Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). | Publication / Twa52 | |
| 177 | 1995 |
[Twain, Mark]. Lao gang chu yang ji. Make Tuwen yuan zhu ; Chen Shaopeng yi. (Taibei : Gui guan, 1995). (Gui guan shi jie wen xue ming zhu ; 101). Übersetzung von Twain, Mark. The innocents abroad, or, The new pilgrim's progress. (Hartford, Conn. : American Publishing Company, 1869). 老戇出洋記 |
Publication / Twa95 | |
| 178 | 1995 |
[Twain, Mark]. Make Tuwen duan pian xiao shuo xuan. Make Tuwen zhu ; Tang Yinsun yi. (Taibei : Gu xiang, 1995). (Shi jie duan pian xiao shuo jing hua). [Übersetzung ausgewählter Erzählungen von Twain]. 马克吐温短篇小说选 |
Publication / Twa112 | |
| 179 | 1995 |
[Twain, Mark]. Make Tuwen ming zuo xuan. Make Tuwen zhu ; Lei Yifeng yi. (Taibei : Zhi wen chu ban she, 1968). (Xin chao wen ku ; 12). [Übersetzung von Short stories von Twain]. 馬克吐温名作選 |
Publication / Twa119 | |
| 180 | 1995 |
[Twain, Mark]. Qi gai yu wang zi. Make Tuwen zhu ; Wu Yahui yi. (Tainan : Han feng, 1995). (Shi jie wen xue ming zhu ; 81). (Shi jie wen xue ming zhu ; 81). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 乞丐與王子 |
Publication / Twa166 | |
| 181 | 1995 |
[Twain, Mark]. Sheng si zhi mi. Make Tuwen ; Meilusi [May Rousseau] hui tu ; Zhao Meihui yi xie. (Taibei : Taiwen mai ke gu fen you xian gong si, 1995). (Da shi ming zuo hui ben ; 5). Übersetzung von Twain, Mark. Is he living or is he dead. In : Cosmopolitan ; September (1893). 生死之謎 |
Publication / Twa180 | |
| 182 | 1995 |
[Twain, Mark]. Make Tuwen jing pin ji. Liu Shukui bian. Vol. 1-2. (Changchun : Changchu, 1995). [Übersetzung ausgewählter Erzählungen von Twain]. 精品集 |
Publication / Twa181 | |
| 183 | 1996 |
[Twain, Mark]. Bai wan ying bang. Make Tuwen zhu ; Liu Jing yi zhu. (Shanghai : Shi jie tu shu, 1996). (Ying Han dui zhao shi jie ming jia you mo zuo pin jing xuan). Übersetzung von Twain, Mark. The £1,000,000 bank-note. In : Twain, Mark. The £1,000,000 bank-note, and other stories. (New York, N.Y. : C.L. Webster, 1893). [Text in Chinesisch und Englisch]. 百万英镑 |
Publication / Twa45 | |
| 184 | 1996 |
[Twain, Mark]. Hakebeili Fenli xian ji. He Xiaoqi yi. (Chengdu : Sichuan ren min chu ban she, 1996). (Ying han dui zhao shi jie ming zhu jing xuan). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克贝利费恩历险记 |
Publication / Twa70 | |
| 185 | 1996 |
[Twain, Mark]. Hakebeili Feienli xian ji. Make Tuwen yuan zhu ; Zhou Lanjun, Yi Yang gai bian ; Chen Yunxing hui hua. (Hangzhou : Zhejiang shao nian er tong, 1996). (Shi jie wen xue ming zhu : li xian xi lie). Adaptation von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克貝利費恩歷險記 |
Publication / Twa76 | |
| 186 | 1996 |
[Twain, Mark]. Make Tuwen xiao shuo quan ji. Zhang Yousong, Zhang Zhenxian yi. Vol. 1-2. (Hailami : Nei meng gu wen hua chu ban she, 1996). [Übersetzung der gesamten Short stories von Twain]. 马克吐温小说全集 |
Publication / Twa123 | |
| 187 | 1996 |
[Twain, Mark]. Make Tuwen zi zhuan. Make Tuwen zhu ; Yuan Long yi. (Beijing : Beijing shi fan da xue chu ban she, 1996). (Meiguo ying yu xi lie jie ti du wu). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 马克吐温自传 : 英汉对照 |
Publication / Twa143 | |
| 188 | 1996 |
[Twain, Mark]. Tangmu li xian ji. (Taibei : San feng chu ban she, 1996). (Xin bian cai se shi jie tong hua gu shi ; 50). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa189 |
|
| 189 | 1996 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen yuan zhu ; Zhou Le gai xie. (Taibei : Tian wei wen hua, 1996). (Shi jie ming zhu zhi lu, mao xian zhi lu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (London : Chatto & Windus, 1876). 湯姆歷險記 |
Publication / Twa220 | |
| 190 | 1996 |
[Twain, Mark]. Tangmu Suoya li xian ji : ying han dui zhao. Make Tuwen zhu ; Yi Xin, Xu Ke yi. (Beijing : Beijing shi fan da xue chu ban she, 1996). (Meiguo ying yu xi lie jie ti du wu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆索亚历险记 : 英汉对照 |
Publication / Twa232 | |
| 191 | 1996 |
[Twain, Mark]. Tangmu Suoye tan an. Make Tuwen zhu ; He Xiaoqi yi. (Taibei : Jian hong chu ban she, 1996). (Ying Han dui zhao shi jie ming zhu jie xi). Übersetzung von Twain, Mark. Tom Sawyer, detective. In : Twain, Mark. Tom Sawyer abroad : Tom Sawyer, detective, and other stories. (New York, N.Y. : Harper & Bros., 1896). 汤姆索耶探案 |
Publication / Twa233 | |
| 192 | 1996 |
[Twain, Mark]. Tiao wa. Make Tuwen yuan zhu ; Li Tingting yi xie ; Luoshaliou [Rosario Valderrama] hui tu. (Taibei : Taiwan mai ke, 1996). (Da shi ming zuo hui ben ; 47). Übersetzung von Twain, Mark. The celebrated jumping frog of Calaveras county and other sketches. (New York, N.Y. : C.H. Webb ; London : G. Routledge, 1867). 跳蛙 |
Publication / Twa236 | |
| 193 | 1996 |
[Twain, Mark]. Wan tong li xian ji. Make Tuwen zhu ; Lü Ping yi zhe. (Xinjie : Hong guang shu ju, 1996). (Ying Han dui zhao shi jie wen xue ming zhu ; 20). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (London : Chatto & Windus, 1884). 頑童流浪記 |
Publication / Twa246 | |
| 194 | 1996 |
[Twain, Mark]. Make Tuwen wen ji. Make Tuwen zhu ; Xie Zhiru yi. (Beijing : Zhongguo she hui chu ban she, 2000). (Shi jie shi da wen hao quan ji). [Übersetzung der gesammelten Werke von Twain]. 马克吐温文集 |
Publication / Twa124 |
|
| 195 | 1997 |
Suoluomen wang bao cang. Wan Sheng, Wang Yu, Le Guan gai bian. (Xian : shanxi chu ban she, 1997). (Cha tu ben shi jie zhu ming li xian xiao shuo jing dian). 所羅門王寶藏 [Enthält] : Haggard, H. Rider. Suoluomen wang bao cang. Übersetzung von Haggard, H. Rider. King Solomon's mines. (London : Cassell & Co., 1885). 所羅門王的寶藏 Stevenson, Robert Louis. Hei jian. Übersetzung von Stevenson, Robert Louis. A tale of the two roses. (London : Cassell & Co., 1888). 黑箭 Collodi, Carlo. Mu ou qi yu ji. Übersetzung von Collodi, Carlo. Le avventure di Pinocchio : storia di un burattino. (Roma : Piazza Montecitorio, 1882-1883). 木偶奇遇记 Twain, Mark. Tangmu Suoya li xian ji. Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆索亚历险记 |
Publication / Twa38 | |
| 196 | 1997 |
[Verne, Jules ; Twain, Mark]. Huan you shi jie 80 tian ; Qi gai wang zi. Fanerna yuan zhu ; Make Tuwen yuan zhu ; Tan Ningqing gai xie : Lin Zhongxing cha hua ; Lin Manqiu gai xie ; Wang Ping cha hua. (Taibei : Fang xiang wen hua, 1997). (Er tong ban shi jie ming zhu zhi lu ; 3). Übersetzung von Verne, Jules. Verne, Jules. Le tour du monde en quatre-vingt jours. (Paris : J. Hetzel, 1872). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 環遊世界80天 ; 乞丐王子 |
Publication / Twa39 | |
| 197 | 1997 |
[Twain, Mark]. Hakebeili Fenli xian ji. Make Tuwen zhu ; Luo Xuanmin, Zeng Zhuqing yi. (Haikou : Hainan guo ji xin wen chu ban zhong xin, 1997). (Wai guo wen xue ming zhu da xi). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克贝利费恩历险记 |
Publication / Twa72 | |
| 198 | 1997 |
[Twain, Mark]. Hakebeili Feienli xian ji. Mark Twain ; Diane Mowat gai xie ; Zhang Qingfeng yi. (Beijing : Wai yu jiao xue yu yan jiu chu ban she, 1997). (Shu chong. Niu jin ying han dui zhao du wu). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克貝利費恩歷險記 |
Publication / Twa79 | |
| 199 | 1997 |
[Twain, Mark]. Kalaweilasi xian chi ming de tiao wa. Make Tuwen. (Beijing : Zhongguo dui wai fan yi chu ban gong si, 1997). (Ying mei wen xue jing pin xiang zhu cong shu ; 1). Twain, Mark. The celebrated jumping frog of Calaveras county and other sketches. (New York, N.Y. : C.H. Webb ; London : G. Routledge, 1867). 卡拉韦拉斯县驰名的跳蛙 |
Publication / Twa91 |
|
| 200 | 1997 |
[Twain, Mark]. Make Tuwen you mo xiao shuo jing xuan. Liu Rongyue bian yi. (Ningxia : Ninxia ren min chu ban she, 1997). [Übersetzung der Short stories von Twain]. 马克吐温幽默小说精选 |
Publication / Twa132 | |
| 201 | 1997 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen ; Leike Weixi gai xie ; Ai Ruixi cha tu ; Lin Xiaoqing yi. (Taibei : Qing lin guo ji, 1997). (Shi jie wen xue ming zhu xin jing dian). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa208 | |
| 202 | 1997 |
[Twain, Mark]. Wan tong li xian ji. Make Tuwen yuan zhu ; Guan Jiaqi gai xie ; Chen Jiahong nei wen hui tu. (Taibei : Taiwan dong fang, 1997). (Shi jie shao nian wen xue jing xuan ; 65). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (London : Chatto & Windus, 1884). 頑童流浪記 |
Publication / Twa238 | |
| 203 | 1997 |
[Twain, Mark]. Wang zi yu pin er : jian xie ben. Make Tuwen yuan zhu ; D.K. Siwang [D.K. Swan] ; Maikemi Weisite [Michael West] gai xie ; Yan Huifen yi. (Shanghai : Shanghai yi wen chu ban she, 1997). (Lang wen ying han dui zhao jie tie yue du cong shu). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 王子与贫儿 : 简写本 |
Publication / Twa257 | |
| 204 | 1997 |
Wu ru quan tao. Xu Heng, Ba Ren gai bian. (Xian : Shanxi chu ban she, 1997). (Cha tu ben shi jie zhu ming li xian xiao shuo jing dian). [Auszüge]. [Enthält] : Verne, Jules. Wu ru quan tao. 误入圈套 [Original-Titel nicht gefunden]. Stevenson, Robert Louis. You guai. Übersetzung von Stevenson, Robert Louis. Kidnapped. In : Young folks ; May-July (1886). = (London : Cassell, 1886). 诱拐 Twain, Mark. Hakebeili Fei'en li xian ji. Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克贝里芬历险记 |
Publication / Twa261 | |
| 205 | 1998 |
Twain, Mark]. Bai huai le Hadelaibao de ren. Make Tuwen ; Gao Xiang. (Beijing : Beijing da xue chu ban she, 1998). (Mei guo zhu ming zuo jia ming pian xuan zhu ; 1). Übersetzung von Twain, Mark. The man that corrupted Hadleyburg. In : Harper's monthly ; Dec. (1899). 败坏了哈德莱堡的人 |
Publication / Twa43 | |
| 206 | 1998 |
[Twain, Mark]. Bai xiang shi qie ji. Make Tuwen yuan zhu ; Zhang Lirong yi xie ; Luobo Yingpan [Robert Ingpen] hui tu. (Taibei : Taiwan mai ke, 1998). (Da shi ming zuo hui ben ; 52). Übersetzung von Twain, Mark. The stolen white elephant. (Boston : James R. Osgood, 1882). 白象失竊記 |
Publication / Twa48 | |
| 207 | 1998 |
[Stevenson, Robert Louis]. Dao shi ren. Tuwen deng zhu ; Xie Ruxuan yi. (Taibei : Tian tian wen hua, 1998). (Mo gui bai shu ; 3). [Enthält 8 short stories by different authors]. 盜屍人 [Enthält] : Stevenson, Robert Louis. Dao shi ren. Übersetzung von Stevenson, Robert Louis. The body snatcher. In : Pall Mall Christmas "extra" (1884). Twain, Mark. Gui gu shi. Übersetzung von Twain, Mark. A ghost story. In : Twain, Mark. Mark Twain’s sketches new and old. (Hartford, Conn. : American Publ. Co, 1875). 鬼故事 |
Publication / Twa51 | |
| 208 | 1998 |
[Twain, Mark]. Gu guo huan you ji. Make Tuwen zhu ; rewritten by David Oliphant. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1998). (Shi jie wen xue ming zhu jing zui ; 24). Übersetzung von Twain, Mark. A Connecticut yankee in King Arthur's court. (New York, N.Y. : Harper ; London : Chatto & Windus, 1889). 古國幻遊記 |
Publication / Twa62 | |
| 209 | 1998 |
[Twain, Mark]. Hakebeili Fen'en li xian ji. Make Tuwen ; Lin Li, Shen Qi. (Guangzhou : Xin shi ji chu ban she, 1998). (Shi jie er tong jing dian xiao shuo gu shi zhen cang wen ku). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884) 哈克贝利芬恩历险记 |
Publication / Twa67 | |
| 210 | 1998 |
[Twain, Mark]. Hakebeili Feienli xian ji ; Tangmu Suoya li xian ji. Make Tuwen zuo ; Xu Chengshi yi. (Taibei : Guang fu, 1998). (Zhen ben shi jie ming zhu ; 19). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (London : Chatto & Windus, 1876). 哈克貝利費恩歷險記 ; 湯姆索亞歷險記 |
Publication / Twa77 | |
| 211 | 1998 |
[Twain, Mark]. Hakebeili Feienli xian ji. Make Tuwen ; Xu Ruzhi yi. (Nanjing : Yilin chu ban she, 1998). (Yilin shi jie wen xue ming zhu). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克貝利費恩歷險記 |
Publication / Twa78 | |
| 212 | 1998 |
[Twain, Mark]. Hakei liu lang ji. Rewritten by David Oliphant. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1998). (Shi jie wen xue ming zhu jing cui ; 22). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克流浪記 |
Publication / Twa80 | |
| 213 | 1998 |
[Twain, Mark]. Jing xuan zhou zhang : Make Tuwen zhong duan pian xiao shuo jing xuan. Tian He, Cui Jing, Zhi Yuqing deng yi. (Beijing : Hua wen chu ban she, 1998). (Jin si dai cong shu. Shi jie zhong duan pian xiao shuo jing xuan). [Übersetzung ausgewählter Short stories von Twain]. 竞选州长 : 马克吐温中短篇小说精选 |
Publication / Twa89 | |
| 214 | 1998 |
[Twain, Mark]. Make Tuwen duan pian xiao shuo xuan. Wen Chuan yi. (Chengdu : Sichuan ren min chu ban she, 1998). (Yu jin xiang yi cong). [Übersetzung der Short stories von Twain]. 马克吐温短篇小说选 |
Publication / Twa110 | |
| 215 | 1998 |
[Twain, Mark]. Make Tuwen jing xuan ji. Wang Fengzhen bian xuan. (Jinan : Shandong wen yi chu ban she, 1998). (Wai guo wen xue ming jia jing xuan shu xi). [Übersetzung von Romanen von Twain]. 馬克吐溫精選 |
Publication / Twa117 | |
| 216 | 1998 |
[Twain, Mark]. Make Tuwen si xiang xiao pin. Wang Jianhua bian. (Shanghai : Shanghai she hui ke xue yuan chu ban she, 1998). (Ming ren si xiang piao pin cong shu). [Übersetzung der Sketches von Twain]. 马克吐溫思想小品 |
Publication / Twa121 | |
| 217 | 1998 |
[Twain, Mark]. Make Tuwen xiao shuo xuan. Cheng Qi yi. (Taizhong : San jiu chu ban she, 1998). (Wok e du = Pocket pal ; 8). [Übersetzung von Erzählungen von Twain]. 馬克吐溫小說選 |
Publication / Twa127 | |
| 218 | 1998 |
[Twain, Mark]. Make Tuwen you mo xiao pin. Make Tuwen zhu ; Li Shuzhen bian yi. (Taibei : Jiu yi chu ban she, 1998). (Zhen cang wen ku ; 12). [Übersetzung von Twains humoristischen Fabeln]. 馬克吐溫幽默小品 |
Publication / Twa129 | |
| 219 | 1998 |
[Twain, Mark]. Make Tuwen you mo zuo pin ji. Make Tuwen ; Wen Chuan yi. (Guilin : Lijiang chu ban she, 1998). [Übersetzung ausgewählter humoristischer Werke von Twain]. 马克吐温幽默作品集 |
Publication / Twa135 | |
| 220 | 1998 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen yuan zhu ; Wang Qingfang gai xie. (Taibei : Yu sheng wen hua chu ban, 1998). (Shi jie shao nian wen xue ming zhu ; 4). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa206 | |
| 221 | 1998 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen ; rewritten by David Oliphant. (Taibei : Lu qiao wen hua shi ye you xian gong si, 1998). (Shi jie wen xue ming zhu jing cui ; 21). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa209 | |
| 222 | 1998 |
[Twain, Mark]. Wang zi yu pin er. Make Tuwen zhu ; Li Danqing yi. (Guangzhou : Xin shi ji chu ban she, 1998). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 王子与贫儿 |
Publication / Twa255 | |
| 223 | 1998 |
[Twain, Mark]. Ya dang Xiawa ri ji. Make Tuwen ; Cao Minglun yi. (Hefei : Anhui wen yi chu ban she, 1998). Übersetzung von Twain, Mark. Eve's diary : translated from the original. In : Harper's monthly magazine ; vol. 112, no 662 (Dec. 1905). 亞當夏娃日記 |
Publication / Twa263 | |
| 224 | 1999 |
[Swift, Jonathan ; Twain, Mark]. Gelifo you ji. Siweifute ; Tangmu Suoyetanan. Make Tuwen ; Wei Suxian yi. (Chengdu : Sichuan ren min chu ban she, 1999). (Bei lei yi cont). Übersetzung von Swift, Jonathan. Travels into several remote nations of the world. By Lemuel Gulliver, first a surgeon, and then a captain of several ships. Pt. 1-4. (London : Printed for Benj. Motte, 1726). [Gulliver's travels]. Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (London : Chatto & Windus, 1876). 格列佛遊記 / 汤姆索耶探案 |
Publication / SwiJ30 | |
| 225 | 1999 |
[Twain, Mark]. Bai wan ying bang. Make Tuwen zhu ; Hu Chunlan, Hou Minggu yi. (Beijing : Jie fang jun wen yi chu ban she, 1999). (Shi jie xiao shuo ming jia ming pian ming yi. Da zhong cong shu ; 2). [Übersetzung von Short stories von Twain]. 百万英镑 [Enthält] : Twain, Mark. Ka Xian ming wa. Twain, Mark. Bai wan ying bang. Übersetzung von Twain, Mark. The £1,000,000 bank-note. In : Twain, Mark. The £1,000,000 bank-note, and other stories. (New York, N.Y. : C.L. Webster, 1893). 百万英镑 Twain, Mark. Bai huai Hadelanbao de ren. Übersetzung von Twain, Mark. The man that corrupted Hadleyburg. In : Harper's monthly ; Dec. (1899). 败坏哈德兰堡的人 Twain, Mark. San wan yuan yi chan. Twain, Mark. An zhong an. |
Publication / Twa44 | |
| 226 | 1999 |
[Twain, Mark]. 44 hao shen mi guai ke. Make Tuwen zhu ; Jian Dan yi. (Taibei : Yuan liu, 1999). (Shi jie tui li xiao shuo jing xuan ; 101. Mou sha zhuan men dian ; 36). Übersetzung von Twain, Mark. No 44 : The mysterious stranger. (New York, N.Y. : Harper, 1916). 44號神祕怪客 |
Publication / Twa56 | |
| 227 | 1999 |
[Twain, Mark]. Hakebeili Fei'en. Make Tuwen zhu ; Zhang Zhenjiu yi. (Changchun : Bei fang fu nu er tong chu ban she, 1999). (Shi jie ming zhu bao ku. Make Tuwen jing dian san bu qu). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884) 哈克贝利费恩 |
Publication / Twa66 | |
| 228 | 1999 |
[Twain, Mark]. Hakebeili Fen'en li xian ji. Make Tuwen ; Mou Yang, Lu Caixia yi. (Hangzhou : Zhejiang yi chu ban she, 1999). (Wai guo wen xue ming zhu jing pin cong shu). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884) 哈克贝利芬恩历险记 |
Publication / Twa68 | |
| 229 | 1999 |
[Twain, Mark]. Hakebeili Fenli xian ji. Make tuwen ; Hu Xin, Hu Miao. (Haikou : Nanhai chu ban song si, 1999). (Shi jie er tong wen xue ming zhu). Übersetzung von Twain, Mark. The adventures of Huckleberry Finn. (New York, N.Y. : Harper ; London : Chatto & Windus, 1884). 哈克贝利费恩历险记 |
Publication / Twa71 | |
| 230 | 1999 |
[Twain, Mark]. Tangmu li xian ji. Make Tuwen zhu ; Zhang Meifang yi. (Taibei : Xi dai shu ban gu fen you xian gong si, 1999). (Sheng huo wen xue ; 29). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa211 | |
| 231 | 1999 |
[Twain, Mark]. Tangmu Suoya li xian ji. Make Tuwen ; Siwang [D.K. Swan] ; Ding Shan yi. (Shanghai : Shanghai yi wen chu ban she, 1999). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆索亚历险记 |
Publication / Twa229 | |
| 232 | 1999 |
[Twain, Mark]. Tangmu Suoya li xian ji. Make Tuwen zhu ; Sun Qi yi. (Haikou : Nanhai chu ban gong si, 1999). (Shi jie er tong wen xue ming zhu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆索亚历险记 |
Publication / Twa230 | |
| 233 | 1999 |
[Twain, Mark]. Tangmu Suoye li xian ji. Make Tuwen zhu ; Xu Pu yi. (Hangzhou : Zhejiang wen yi chu ban she, 1999). (Wai guo wen xue ming zhu jing pin cong shu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆索耶历险记 |
Publication / Twa234 | |
| 234 | 1999 |
Twain, Mark]. Ya dang Xiawa de mi mi ri ji. Make Tuwen zhu ; Lan ping zi wen hua bian yi xiao zu bian yi. (Taibei : Lan ping zi wen hua chu ban, 1999). (Ren sheng dong wu yuan ; 1). Übersetzung von Twain, Mark. Eve's diary : translated from the original. In : Harper's monthly magazine ; vol. 112, no 662 (Dec. 1905). 亞當夏娃的秘密日記 |
Publication / Twa262 |
|
| 235 | 2000 |
[Zweig, Stefan ; Twain, Mark]. Luoman Luolan zhuan ; Make Tuwen zhuan. Ciweige zhu ; Wei Min yi ; Make Tuwen zhu ; Zhang Zhijun yi. (Beijing : Zhong gong zhong yuang dang xiao chu ban she, 2000). (Shi jie ming ren ming jia ming zhuan ; 43). Übersetzung von Zweig, Stefan. Romain Rolland : der Mann und das Werk. (Frankfurt a. M.: Literarische Anstalt Rütten & Loening, 1920). Übersetzung von Twain, Mark. The autobiography. In : Sunday magazine ; Oct. 27 (1907)-Sept. 27 (1908). 罗曼罗兰传 |
Publication / Twa40 | |
| 236 | 2000 |
[Twain, Mark]. Make Tuwen ge yan miao yu xuan ji. Make Tuwen zhu ; Deng Shuzhen bian zhu. (Taibei : San min shu ju, 2000). [Übersetzung von Mark Twain's aphorisms, witticisms, and humorous anecdotes]. 馬克吐溫格言妙語選集 |
Publication / Twa114 | |
| 237 | 2000 |
[Twain, Mark]. Make Tuwen & Haidebao zhi xie hou di tu. Harui B. Daiweisi [Harry B. Davis], Make Tuwen ; Ou Deli, He Yilian yi. (Taibei : Sheng huo qing bao wan lu chu ban, 2000). (Sheet to'go ; 4). Übersetzung von Twain, Mark. Mark Twain in Heidelberg. Commentary by Harry B. Davis. (Heidelberg : Brausdruck, 1985). 馬克吐溫&海德堡之邂逅地圖 |
Publication / Twa115 | |
| 238 | 2000 |
[Twain, Mark]. Make Tuwen zhong duan pian gu shi quan ji. Make Tuwen ; Ye Dongxin. (Shijiazhuang : Hebei jiao yu chu ban she, 2000). [Collection of Mark Twain's medium-sized stories]. 马克吐温中短篇故事全集 |
Publication / Twa136 | |
| 239 | 2000 |
[Twain, Mark]. Qi gai wang zi. Make Tuwen yuan zhu ; Lin Shuling gai xie. (Tainan : Qi ren chu ban, 2000). (Shi jie wen xue quan ji ; 20). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 乞丐王子 |
Publication / Twa163 | |
| 240 | 2000 |
[Twain, Mark]. Sha gua Weimixun. Make Tuwen zhu ; Xu Duoduo suo bian. (Beijing : Zhongguo shao nian er tong chu ban she, 2000). (Zhong wai wen xue zuo pin shang xi cong shu. Qing shao nian wen xue xiu yang su du ben ; 99). Übersetzung von Twain, Mark. Pudd'nhead Wilson. In : The century magazine ; 1893-1894. = (Hartford, Conn. : American Pub. Co., 1894). 傻瓜威尔逊 |
Publication / Twa171 | |
| 241 | 2000 |
[Twain, Mark]. Shen mi de mo sheng ren. Make Tuwen zhu ; Lin Xianrong yi. (Taibei : Zhi wen chu ban she, 2000). (Xin chao wen ku ; 418). Übersetzung von Twain, Mark. Mysterious stranger. (New York, N.Y. : Harper & Brothers, 1916). 神祕的陌生人 |
Publication / Twa176 | |
| 242 | 2000 |
[Twain, Mark]. Tangmu li xian ji. Lan Ting yi. (Taibei : Chang you wen hua shi ye, 2000). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 湯姆歷險記 |
Publication / Twa196 | |
| 243 | 2000 |
[Twain, Mark]. Tangmu Suoya li xian ji. Make Tuwen ; Kennite [John Kennettsuo] xie ; Gao Jing yi. (Beijing : Shi jie zhi shi chu ban she, 2000). (Shi jie ming zhu suo xie. Ying han dui zhao wu wu). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆索亚历险记 |
Publication / Twa227 | |
| 244 | 2000 |
[Twain, Mark]. Tangmu Suoya li xian ji. Make Tuwen yuan zhu ; Chen Guanren gai xie. (Yanji : Yan bian da xue, 2000). (Shao nian bi du wen xue ming zhu ; 1). Übersetzung von Twain, Mark. The adventures of Tom Sawyer. (Hartford, Conn. : American Publ. Co., 1876). 汤姆索亚历险记 |
Publication / Twa228 | |
| 245 | 2000 |
[Twain, Mark]. Wang zi yu pin er. Make Tuwen zhu ; Lin Zhanfeng gai xie. (Yanji : Yan bian da xue, 2000). (Shao nian bi du wen xue ming zhu ; 2). Übersetzung von Twain, Mark. The prince and the pauper : a tale for young people of all ages. (New York, N.Y. : Harper & Bros, 1881). 王子与贫儿 |
Publication / Twa256 | |
| 246 | 2002 |
[Twain, Mark]. Make Tuwen shi jiu juan ji. Wu Juntao zhu bian. Vol. 1-19. (Shijiazhuang : Hebei jiao yu chu ban she, 2002). (Shi jie wen hao shu xi). [Übersetzung der Gesamtwerke von Twain]. 马克吐温十九卷集 |
Publication / Twa120 |
Secondary Literature (55)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1912 | Paine, Albert Bigelow. Mark Twain : a biography : the personal and literary life of Samuel Langhorne Clemens. (New York, N.Y. : Harper, 1912). | Publication / Twa19 |
|
| 2 | 1926 |
Sun, Lianggong. Shi jie wen xue jia lie zhuan. (Shanghai : Zhong hua shu ju, 1926). [Biographies of world writers]. [Enthält Mark Twain und Walt Whitman]. 世界文學家列傳 |
Publication / SunL2 |
|
| 3 | 1929 |
Zeng, Xubai. Meiguo wen xue ABC. (Shanghai : ABC cong chu she, 1929). (ABC cong shu). [Geschichte der amerikanischen Literatur]. [Enthält Mark Twain, Henry David Thoreau, Walt Whitman, James Fenimore Cooper]. 美國文學 |
Publication / Zengx2 |
|
| 4 | 1935 |
Hu, Zhongchi. Meiguo xiao shuo jia Make Tuwen. In : Wen xue ; vol. 4, no 1 (1935). [The American novelist Mark Twain]. 美国小说家马克吐温 |
Publication / Twa153 |
|
| 5 | 1935 |
Hu, Zhongchi. Make Tuwen bai nian ji nian. In : Wen xue ; vol. 5, no 1 (1935). [Commemorating the centennial of Mark Twain's birthday]. 马克吐温百年纪念 |
Publication / Twa154 |
|
| 6 | 1935 |
Huang, Jiayin. Make Tuwen ji qi zuo pin. In : Lun yu ; no 56 (1935). [Mark Twain and his works]. 馬克吐温及其作品 |
Publication / Twa182 | |
| 7 | 1935 |
Zhang, Menglin. Make Tuwen dan sheng bai ni an ji nian. In : Xin zhong hua ; vol. 3, no 7 (1935). [On the 100th anniversary of Mark Twain's birth]. 馬克吐温誕生百年紀念 |
Publication / Twa183 | |
| 8 | 1935 |
Shu, Ming. Make Tuwen bai nian sheng chen ji nian. In : Shi shi xin bao ; vol. 12, no 1 (1935). [In memory of Mark Twain's 100th birthday]. 马克吐温百年生辰纪念 |
Publication / Twa185 | |
| 9 | 1936 |
Zhao, Jiabi. Xin chuan tong. (Shanghai : Liang you tu shu yin shua gong si, 1936). (Liang you wen xue cong shu ; 30). [Geschichte der amerikanischen Romane : "The new tradition" ; enthält Kapitel über Mark Twain, William Faulkner]. 新傳統 |
Publication / Twa213 | |
| 10 | 1950 |
[Samarin, Roman Mikhailovich]. Zuo jia zuo pin : Make Tuwen de zhen mian mu. In : Ren wu za zhi ; no 7 (1950). [The true face of Mark Twain]. 作家作品:马克吐温的真面目 |
Publication / Twa218 | |
| 11 | 1954 | [Orlova, Raissa]. [On Mark Twain]. In Yi wen ; Aug. (1954). | Publication / Twa239 | |
| 12 | 1958 |
[Paine, Albert Bigelow]. Make Tuwen xiao zhuan. Tang Xinmei yi. (Xianggang : Gao yuan chu ban she, 1958). Übersetzung von Paine, Albert Bigelow. Mark Twain : a biography : the personal and literary life of Samuel Langhorne Clemens. (New York, N.Y. : Harper, 1912). 馬克吐溫小傳 |
Publication / Twa288 | |
| 13 | 1960 | Lao, She. [Mark Twain : exposer of the U.S. dollar Empire]. In : Shi jie wen xue ; no 10 (1960). [Rede National Association of Writers in Beijing zum 50jährigen Todestag von Mark Twain]. | Publication / Twa241 | |
| 14 | 1960 |
Zhou, Jueliang. Lun Make Tuwen de chuang zuo ji qi si xiang. In : Shi jie wen xue ; no 4 (1960). [On Mark Twain's work and thought]. 论马克吐温的创作及其思想 |
Publication / Twa242 | |
| 15 | 1975 |
Make Tuwen. (Xianggang : Shanghai Book Co., 1975). (Zuo jia yu zuo pin cong shu). [Biographie von Mark Twain]. 馬克吐溫 |
Publication / Twa283 |
|
| 16 | 1976 |
Lin, Xinbai. Make Tuwen sheng ping ji qi dai biao zuo. (Taibei : Wu zhou, 1976). [Abhandlung über Mark Twain]. 馬克吐溫生平及其代表作 |
Publication / Twa278 | |
| 17 | 1976 |
Shi jie ming ren xie gei mu qin di xin. Suoluo deng zhuan ; Wang Hongren yi. (Taibei : Zhong hua ri bao, 1976). (Zhong hua ri bao jia zhong cong shu ; 25). [ Briefe an die Mutter, Sammlung berühmter westlicher Autoren. Enthält : Henry David Thoreau, Mark Twain]. 世界名人寫給母親的信 |
Publication / THD50 | |
| 18 | 1978 |
Dong, Hengxun. Meiguo wen xue jian shi. Dong Hengxun [et al.] bian zhu. Vol. 1-2. (Beijing : Ren min wen xue chu ban she, 1978 / 1986). [A concise history of American literature ; enthält ein Kapitel über Mark Twain, Walt Whitman, William Faulkner, John Steinbeck ; Erwähnung von Henry David Thoreau, Harriet Beecher Stowe, Herman Melville]. 美国文学简史 |
Publication / DongH1 | |
| 19 | 1979 |
Wu, Youshi. Make Tuwen chuan. (Taibei : Zhong hua ri bao she, 1979). (Zhong hua ri bao yi zhong cong shu ; 8). [Biographie von Mark Twain]. 馬克吐温傳 |
Publication / Twa292 | |
| 20 | 1980 |
Ka, Punan. Make Tuwen chuan. (Taibei : Ming ren, 1980). (Ming ren weir en zhuan ji quan ji ; 61). [Abhandlung über Mark Twain]. 馬克吐溫傳 |
Publication / Twa277 | |
| 21 | 1981 | Xu, Ruci. [The real Mark Twain]. In : Nanjing shi da xue bao ; no 1 (1981). | Publication / Twa244 | |
| 22 | 1981 |
Zhou, Weiyu. Lun Make Tuwen zuo pin de ren ming xing. In : Hua zhong shi fan da xue xue bao ; 1 (1981). [On Mark Twain's affinity with the people]. 论马克吐温作品的人民性 |
Publication / Twa294 |
|
| 23 | 1982 |
[Kaplan, Justin]. Make Tuwen. Jieshiting Kapunan zuo zhe ; Liang Shiqiu zhu bian ; Zeng Yongli yi zhe. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1982). (Ming ren wei ren zhuan ji quan ji ; 62). Übersetzung von Kaplan, Justin. Mark Twain and his world. (New York, N.Y. : Simon and Schuster, 1974). 馬克吐温 |
Publication / LiaS36 | |
| 24 | 1982 |
Hu, Pan. Make Tuwen Zhongguo ren ren min de peng you. In : Shi jie tu shu ; no 1 (1982). [Mark Twain : friend of the Chinese people]. 马克•吐温--中国人民的朋友 |
Publication / Twa243 | |
| 25 | 1982 |
Hou, Guoliang. Shi lun Make Tuwen you mo de te se. In : Huadong shi fan da xue xue bao ; no 2 (1982). [A trial analysis of the special characteristics of Mark Twain's humor]. 试论马克•吐温幽默的特色 |
Publication / Twa245 | |
| 26 | 1982 |
Zhang, Tingcheng. Make Tuwen yu Zhongguo. In : Waiguo wen xue yan jiu ji kan ; no 4 (1982). [Mark Twain and China]. 马克吐温与中国 |
Publication / Twa295 | |
| 27 | 1984 |
Zhang, Xiyuan. Make Tuwen : (1835-1910). (Shenyang : Liaoning ren min chu ban she, 1984). (Wai guo wen xue ping jie cong shu ; 2). [Abhandlung über Mark Twain]. 馬克.吐溫 : (1835-1910) |
Publication / Twa293 | |
| 28 | 1986 |
[Mendel'son, Moris]. Make Tuwen zhuan. Mendesong zhu ; Ji Gang yi. (Hangzhou : Zhejiang wen yi chu ban she, 1986). (Wai guo zuo jia zhuan ji cong shu). Übersetzung von Mendel'son, Moris. Mark Tven. (Moskva : Molodaia gvardiia, 1964). [Mark Twain]. 马克吐温传 |
Publication / Twa287 | |
| 29 | 1987 | Liu, Haiming. Mark Twain in China. In : Chinese literature : fiction, poetry, art ; Autumn (1987). | Publication / Twa17 |
|
| 30 | 1988 |
Wen, Xin ; Chen, Qianwu. Make Tuwen. Wen Xin, Chen Qianwu gai xie. (Taibei : Guang fu shu ju, 1988). (Li ti zhuan ji. Shi jie er tong zhuang ji wen xue quan ji ; 6). [Biographie von Mark Twain]. 馬克吐溫 |
Publication / Twa291 | |
| 31 | 1989 | Moy, James S. Bret Harte and Mark Twain's 'Ah Sin' : locating China in the geography of the American West. In : Frontiers of Asian American studies : writing, research, and commentary. Ed. by Gail M. Nomura [et al.]. (Pullman, Wash. : Washington State University Press, 1989). | Publication / Twa8 | |
| 32 | 1989 | Bock, Norman Michael. Expressions of selfhood in classic American fiction : readings from a Chinese cultural perspective. (Ann Arbor, Mich. : University Microfilms International, 1989). Diss. Univ. of Connecticut, 1989. [Betr. Nathaniel Hawthorne, Herman Melville, Mark Twain, Henry James, F. Scott Fitzgerald, William Faulkner]. | Publication / Twa18 | |
| 33 | 1989 |
[Allen, Jerry]. Make Tuwen. Wang Jinghua yi. (Tainan : Da xia chu ban she, 1989). (Ta-shia English-Chinese library ; 33). Übersetzung von Allen, Jerry. The adventures of Mark Twain. (Boston : Little, Brown and Co., 1954). 馬克吐温 |
Publication / Twa272 | |
| 34 | 1989 |
[Leichtman, Robert R.]. Make Tuwen xian ling ji. Luobote Laiximan zhu. (Taibei : Han guang wen hua shi ye gu fen you, 1989). (Yu ming tui hua lu ; 2). Übersetzung von Leichtman, Robert R. Mark Twain returns. (Columbus, Ohio : Ariel Press, 1982). (From heaven to earth ; 17). 馬克吐溫顯靈記 |
Publication / Twa281 | |
| 35 | 1989 | Zhou, Jueliang. The garden, the river, the sea : a comparative study of Hongloumeng, Huckleberry Finn and Moby Dick. In : Wen yuan : studies in language literature and culture, vol. 2 (1989). | Publication / MelH7 | |
| 36 | 1991 |
Dong, Hengxun. Make Tuwen hua xiang. Dong Hengxun bian xuan. (Shanghai : Shanghai wen yi chu ban she, 1991). (Wai guo wen xue yan jiu zi liao cong shu). [Abhandlung über Mark Twain]. 马克吐温画像 |
Publication / Twa276 | |
| 37 | 1992 |
Guo, Jian. Confrontation and withdrawal : initiation in the novels of Mark Twain, Henry James, and Cao Xueqin. Dissertation University of Connecticut, 1992. (Ann Arbor, Mich. : University Microfilms International, 1992). Doctoral dissertations : http://digitalcommons.uconn.edu/dissertations/AAI9310279/. |
Publication / Twa7 | |
| 38 | 1993 |
Make Tuwen. Shi yi shu ju bian ji wei yuan hui bian zhuan. (Tainan : Shi yi shu jug u fen you xiang gong si, 1993). (Xin bian shi jie weir en zhuan ji ; 14. Shi jie weir en zhuan ji ; 14). [Abhandlung über Mark Twain]. 馬克吐溫 |
Publication / Twa284 |
|
| 39 | 1996 |
[Butrym, Alexander J.]. Make Tuwen de Tangmu Suoya li xian ji. Wang Haitao yi. (Beijing : Wai yu jiao xue yu yan jiu chu ban she, 1996). (Shi jie jing dian wen xue zuo pin shang xi). Übersetzung von Butrym, Alexander J. Mark Twain's The adventures of Tom Sawyer. (New York, N.Y. : Monarch Press, 1964). 馬克吐溫的湯姆索亞歷險記 |
Publication / Twa273 | |
| 40 | 1996 |
[Butrym, Alexander J.]. Make Tuwen de Hakebeili Fei'en li xian ji xiang guan zuo pin. Tian Qingxuan yi. (Beijing : Wai yu jiao xue yu yan jiu chu ban she, 1996). (Shi jie ding dian wen xue zuo pin shang xi). Übersetzung von Butrym, Alexander J. Mark Twain's The adventures of Huckleberry Finn and related works. (New York, N.Y. : Monarch Press, 1977). 馬克吐溫的哈克貝利費恩歷險記及相關作品 |
Publication / Twa274 | |
| 41 | 1997 |
[Leichtman, Robert R.]. Sheng zhe yu si zhe de dui hua : yi wen lei. (Beijing : Shi shi chu ban she, 1997). 生者与死者的对话艺文类 [Enthält] : [Leichtman, Robert R.]. Shashibiya xian xing ji. Übersetzung von Leichtman, Robert R. ; Johnson, David Kendrick. Shakespeare returns. (Columbus, Ohio : Ariel Press, 1978). [Leichtman, Robert R.]. Make Tuwen xian xing ji. Übersetzung von Leichtman, Robert R. Mark Twain returns. (Columbus, Ohio : Ariel Press, 1982). [Leichtman, Robert R.]. Lunbolang xian xing ji. Übersetzung von Leichtman, Robert R. Rembrandt returns. (Columbus, Ohio : Ariel Press, 1981). [Leichtman, Robert R.]. Wagena xian xing ji. Übersetzung von Leichtman, Robert R. Wagner returns. (Columbus, Ohio : Ariel Press, 1983). |
Publication / Twa282 | |
| 42 | 1997 |
Liu, Yan ; Lin, Qian. Make Tuwen di qing shao nian shi dai. (Beijing : xian dai chu ban she, 1997). (Zhong wai ming ren de qing shao nian shi dai xi lie cong shu. Wen xue jia juan). [Abhandlung über Mark Twain. 马克吐温的青少年时代 |
Publication / Twa286 | |
| 43 | 1998 |
Liu, Luxian. Make Tuwen. (Shenyang : Liao hai chu ban she, 1998). (Bu lao hu chuan ji wen ku. Ju ren bai chuan cong shu. Wen xue yi shu jia juan). [Abhandlung über Mark Twain]. 马克吐温 |
Publication / Twa280 | |
| 44 | 1998 |
Wang, Mingxin. Ha lei hui xing lai le : Make Tuwen chuan qi. Yu Shaowen hui. (Taibei : San min, 1998). (Er tong wen xue cong shu, wen xue jia xi lie). [Abhandlung über Mark Twain]. 哈雷彗星來了 : 馬克.吐溫傳奇 |
Publication / Twa289 | |
| 45 | 1999 |
Deng, Shuzhen. Make Tuwen de Zhongguo qing jie. (Taibei : Tian xing chu ban, 1999). [Abhandlung über Mark Twain]. 馬克吐溫的中國情結 |
Publication / Twa275 | |
| 46 | 1999 |
Make Tuwen zuo pin shang xi. Chen Lang, Wang Qun, Chen Liwen bian zhu. (Wuhan : Wuhan ce hui ke ji da xue chu ban she, 1999). (Shi jie ming jia zuo pin shang xi cong shu). [Appreciations of works of Mark Twain]. 馬克吐溫作品賞析 |
Publication / Twa285 | |
| 47 | 2000 |
Liu, Luxian. Make Tuwen : mei guo you mo wen xue zuo jia. Liu Luxian bian zhu. (Taibei : Fu nu yu sheng huo she, 2000). (Chuan jia jing dian wen ku. Ju bo bai chuan cong shu ; 14). [Abhandlung über Mark Twain]. 馬克吐溫美國幽默文學作家 |
Publication / Twa279 | |
| 48 | 2000 |
Wang, Qingsong. Mage Tuwen. (Xianggang : San lian shu dian, 2000). (Wen hua ju ren cong shu). [Abhandlung über Mark Twain]. 馬克吐溫 |
Publication / Twa290 | |
| 49 | 2002 | Lew, Yu-tang D. Anson Burlingame and Mark Twain. In : Sino-American relations ; vol. 28, no 2 (2002). | Publication / Twa100 | |
| 50 | 2008 | Li, Xilao. The adventures of Mark Twain in China : translation and appreciation of more than a century. In : Mark Twain annual ; vol. 6, no 1 (2008). | Publication / Twa22 |
|
| 51 | 2009 | Lee, Jung H. The moral power of Jim : a Mencian reading of 'Huckleberry Finn'. In : Asian philosophy ; vol. 19, no 2 (2009). | Publication / Twa23 |
|
| 52 | 2010 | Ou, Hsin-yun. Mark Twain's racial ideologies and his portrayal of the Chinese. In : Concentric : literary and cultural studies ; vol. 36, no 2 (2010). | Publication / Twa10 |
|
| 53 | 2010 | Zehr, Martin. Mark Twain, "The treaty with China", and the Chinese connection. In : The journal of transnational American studies ; vol. 2, no 1 (2010). | Publication / Twa36 |
|
| 54 | 2012 |
Ou, Hsin-yun. Mark Twain, Anson Burlingame, Joseph Hopkins Twichell, and the Chinese. In : Ariel : a review of international English literature ; vol. 42, no 2 (2012). http://www.google.ch/url?sa=t&rct=j&q=Ou%2C+Hsin-yun.+Mark+ Twain%2C+Anson+Burlingame%2C+Joseph+Hopkins+Twichell%2 C+and+the+Chinese.&source=web&cd=3&ved=0CEYQFjAC&url= http%3A%2F%2Fwww.ariel.ucalgary.ca%2Fariel%2Findex.php%2 Fariel%2Farticle%2Fdownload%2F4371%2F4054&ei=3iFEUZXNL vPX7Abu-oHIBA&usg=AFQjCNHz11zK6cb4L7qoAS5W_-nrunY7VA. |
Publication / Twa24 |
|
| 55 | 2015 | Lai-Henderson, Selina. Mart Twain in China. (Stanford, Calif. : Stanford University Press, 2015). | Publication / LaiS1 |