五研究书目
关于摩理思的艺术观和社会观，正想较为详细地写一点，忽被痼疾的胃病所袭，从前星期起便躺在**，全不能执笔了。只得将现在座右的关于摩理思的参考书籍，勉强介绍上，以供好学之士的参考罢。
摩理思的全集，是以他的女儿，May Morris所编纂，有她的序文的
Collected Works，24 vols.，Longmans，Green＆Co.
作为标准的；和诗篇散文的诸著作，都是朗曼斯社出版，也能得到各样装钉的单行本。传记最确，最详，而且别的许多传记家，都从中采取材料者，是
The Life of William Morris. By J. W. Mackail. 2 vols.
这因了插画和装钉之差，有三种版本。他的社会运动的事，在第二卷里详细地写着。
评传是麦克密兰社的《文人传》中，现代的诗人诺易斯所作，只有百五十页的简单的一本最扼要；他的社会改造论的事，见于此书第八章。
Willam Morris. By Alfred Noyes.
（Macmillan’s English Men of Letters.）
又，《家庭大学丛书》中也有
William Morris； His Work and Influence. By A. Clutton—Brock.
（London， Williams and Norgate.）
这因为室伏氏已经在杂志《批评》上引用过，所以从略。要知道装饰艺术以外的方面的摩理思，是最便当的好著作。
但是要知道为思想家艺术家的摩理思，则式凯尔印行的《近世文人传》丛书之一的
William Morris，a Critical Study. By John Drinkwater.
（London，Martin Secker.）
是好的。著者Drinkwater氏不但是现今英国新诗坛的第一人，批评的方面也有好著作。这人的评论集“Prose Papers”（Elkin Mathews出版）里面，就也有《摩理思论》。
还有，论摩理思的社会主义的，则有因为《马克斯论》这一种著作，在日本已经大家知道的斯派戈的书——
The Socialism of W. Morris. By John Spargo.
Westwood，Mass. The Ariel Press.
此外有——
W. Morris，a Study in Personality. By Arthur Compton—Rickett.
With an Introduction by Cunninghame—Graham.（Herbert Jenkins.）
这书和普通的传记异趣，倒是竭力要活写为人，为艺术家的摩理思全体的，计分《人物》、《诗人》、《工艺家》、《散文作家》、《社会改造论者》五篇，是从各方面都明快地加以论述的佳作。
又，以评坛的新人物出名的Holbrock Jackson的《摩理思传》，也是大家知道的单行本。
W. Morris，His Writings and Public Life. By Aymer Vallance.
（Bell＆Sons. 1897.）
这书现在我的手头没有，但记得插画似乎非常之多。
还有并非传记一类，而论摩理思或是记述的东西，则有——
Clough，Arnold，Rossetti，＆Morris；a Study. By Stopford A. Brooke.
（London；Sir Isaae Pitman＆Sons.）
Men of Letters. By Dixon Scott.（Hodder and Stoughton.）
Memorials of Edward Burne—Jones. By Lady Burne Jones.
All Manner of Folk. By H. Jackson.（Grant Richards.）
Views and Reviews. By Henry James.（Boston；the Ball Pub. Co.）
Twelve Types. By G. K. Chesterton.
Corrected Impressions. By George Saintsbury.
Adventures among Books. By Andrew Lang.
Shelburne Essays，7th Series. By Paul Elmer More.
此外见于杂志的评论之类，在这里都省略了。正值日本的思想界的注意，要从Marxism进向摩理思的艺术底社会主义的时候，意以为或者可供些怎样的参考，我便在病**试作了这参考书目。
补遗——
William Morris and the Early Days of the Socialist Movement. By J. Bruce Glasier.With an Introduction by May Morris，and two portraits.
（Longman，Green& Co.）
ON THE STUDY OF ENGLISH
Address given at the Interscholastic English Meeting held on October 4th，1919，under the joint auspices of the Osaka Higher Commercial School and the Osaka Asahi Shimbun.
Mr. Chairman，Ladies and Gentlemen:
I esteem it a favour to have been asked to speak before such a large and earnest audience as I see before me this evening，in a foreign language in which all of you are so deeply interested and which I have been studying from my childhood and teaching for many years On an occasion like this it is hardly necessary to dwell on the desirability of encouraging young students in the study of English as one of the most important means of promoting the commercial or economic relations between Japan and our friendly English—speaking nations on both sides of the Atlantic，as was already mentioned in the advertisement of this meeting. But from a purely idealistic or literary point of view I should avail myself of this opportunity of calling your attention to some of the reasons for the importance we attach，to the study of the English language in this country. For about a week I have been so ill that I have not been able to prepare any properly systematized lecture；what I am going to give is just a few disconnected remarks which happened to flash through my head when I was invited to give a talk here.
Everything human in the world，after having risen from necessity of circumstances，has undergone further changes and modifications to meet the need of the people of successive generations，The development of the national language is no exception to the rule. English is the language of the people of democracy and liberty，who have enjoyed freedom of speech more than any other nations of the world and developed their language so as to meet this necessity of their inner life. The Anglo—Saxons，after untiring efforts lasting many centuries，have made their mother—tongue par excellence the language for oration，most splendid in the world. In striking contrast with this，the Japanese language has no oratorical literature worthy of the name in its long histroy covering more than a score of centuries. Having lain under the despotism of the feudal government，our ancestors entirely neglected to improve our language in that direction.
As I wrote a few years ago in the Asahi Shimbun， spoken Japanese of today still remains a language not of publicity but of privacy，good only for a namby—pamby chat in a boudoir or a tête—a—tête of old—fashioned politicians in a four—mat—and—half conclave. It has，indeed，delicacy and beauty of nuance as well as flowing smoothness of soumd，not at all comparable with the“hissing”of English; but it has no such splendid power and lucidity as we find in modern Eglish when it is spoken before a great audience.
Read or hear the speeches given by the Japanese politicians of the present day，and compare them with those of Premier Lloyd—George or President Wilson，Mr. Bryan or even other and lesser stars of oratory in England or America，and you will realize how poor and feeble are the speeches delivered by the Japanese speakers，not only in their contents but also in their expression or the formal elements of their speech. This is no doubt partly due to the fact that the Japanese language is very flaccid and weak as a language for public speaking，having been the tongue of a people who have enjoyed no freedom of speech under a hideous absolutism for many centuries，and who even today try to keep their lips sealed up as far as possible，believing in the old silly saying“From the mouth comes that which is evil，”Kuchi wa wazawai no mon，which is only a one—sided truth. Shall we be satisfied with the present condition of our mother—tongue when we are so rapidly becoming democratized？
Language study is not merely a matter of the vocal organs，as some advocates of the so— called“practical” English in this country are very apt to believe，but it must be the study of the real spirit or of the ideals of the people who speak the language. Study English elocution and you will be able to appreciate to the full the true spirit of a“Nation subtle and sinewy to discourse”which has enjoyed for long“the liberty to know，to utter，and to argue freely according to conscience，”as the great author of the Areopagitica，John Milton，wrote nearly three hundred years ago.
I venture to say it is one of the most serious duties of the present generation to inspire with a new spirit or genius the Japanese language，the greatest treasure we are proud to have inherited from our fathers， and to leave it to posterity enlivened and enriched with new foreign elements of eloquence，that we may have our Burke and our Webster in future Japanese literature，just as our remote ancestors modified and remoulded our beloved tongue by introducing new elements from the classical Chinese language and literature，whose influence gave rise to the elegant letters of the subsequent ages.
Now there is another point to which I should like to call your attention in this connection. The thorough study of any foreign language naturally leads to the study of and liking for its literature，which is absolutely necessary for the understanding and appreciation of the peoples’ real life，spiritual as well as material. I think I can safely assert that nothing can give a clearer perspective of the inner life of a nation thanits literature. It was the late John Morley who said that literature is an expression of the best thought of the people，but I should say，going a step further，that literature is the truest and sincerest expression of the ideals of a nation. Politicians may sometimes be time—servers，merchants and businessmen may do anything to meet their practfcai purposes，but poets are always themselves，or true to themselves，because they must be sincere before everything in order to be great poets; no insincere man can write true poetry.
When I think of the truth of the famous saying，Tout com-prendre，c’est tout pardonner，—To understand everything is to pardon everything，—and when I recall many occasions of international fricton in history，which，in the majority of cases，were caused by the mere lack of mutual understanding，I must here emphatically call your attention to the great importance of studying literature for promoting a friendly international relation.
Study the inner life of a people，and you will begin to thoroughly like them. I do not know any American or European who has studied Japanese literature，and yet does not like the people who has produced it. I do not know any Japanese who has studied Milton，Shelley and Browning，or Whittier，Emerson and Whitman，that does not admire the great ideals of the English—speaking peoples.
In order that this assertion of the importance of studying literature for perfect international understanding may not be looked upon as a mere dreamer’s phantasy，let me cite in this connection a few remarkable facts from recent diplomatic history. In England it was a remarkable feature in the literary world for the twenty years preceding the outbreak of the Great War that Continental literature was freely introduced to her reading public. It was in this period that hundreds and hundreds of critical works and translations of the modern literature of France，Russia，Italy，Spain and Scandinavia appeared in English. You know that the English people in the age of Queen Victoria was well-known as a people who，with their traditional complacency，cared least for the language and literature outside their own; but from about the beginning of the present century，they began eagerly to read the literature of Continental Europe. When we find this new literary tendency in England exactly coinciding with King Edward’s breaking away from the traditional diplomatic policy of so—called“glorious isolation，” to initiate his policy of entente cordiale，who can deny the close relation between the appreciation of literature and the friendly diplomatic relations which culminated in the triple entente at the beginning of the Great War？ During the wartime a prominent English journal went so far as to suggest a new term，the“literary alliance”，which means nothing other than the perfect mutual understanding of two nations by each studying the other’s literature. Mr. Edmund Gosse，one of the greatest living writers，uscd the term literary entente to designate the close alliance of England and France.
Again，in this connection，you will be reminded of the friendly relations between France and Russia before the war，a connection which was founded not only on the closely—related financial circumstances of the two countries，but on their mutual understanding through literature. In the latter part of the Nineteenth Century，you know，Russian literature was introduced into France by such an eminent diplomat—author as the Vicomte de Vogue，followed by many others，and it was very widely read by French readers. On the other hand，it is no exaggeration to say that the genius of Russian literature in the last century was practically developed by the powerful influence of such French authors as Flaubert，Maupassant and Zola.
I do not wish to bore you any longer by enumerating a long list of such examples，as I suppose every reader of diplomatic history will find a great many similar instances even more convincing and more conclusive than those which I have pointed out.
Now let me mention by way of illustration some mistaken ideas of the moral life of the Japanese people，very common among the English—speaking peoples，which will be easily corrected or eradicated by their reading of Japanese literature. It is a common belief in England and America that Bushido is still governing the inner life of the New Japan. It is very true that Bushido remains even in the present time as a sentiment among the older people of this country，but if they make any study of contemporary Japanese literature，which is the truest portrayal of the modernized Japan，they will easily find that Bushido is nothing more than a bit of out—of—date bric—à—brac in the eyes of the younger generation who have been educated on entirely different principles.
Another misconception，very common in England and America，is that the Japanese are a bellicose and aggressive people. To correct this mistaken idea，nothing is better than to recommend them the reading of the best Japanese dramas，novels and poetry of the age of the Tokugawa，which were nothing other than the outcome of the absolute peace enjoyed by the Japanese people for three hundred years. The study of Tokugawa literature will fully convince the English—speaking public that no nation can produce such literature that did not enjoy a three-century-long stretch of absolute peace. This stretch of absolute peace lasting three hundred years has no parallel in the history of any nation in the world，and will they still think any warlike people can truly enjoy such a long period of utter quiet to create‘things of beauty”？
To return to my subject. It is true that English Iiterature is studied in this country and is not such a sealed treasury as Japanese literature is to the English reading public；but if you make it the sole end of your study of English merely to be skillful in the thrust and parry of every day conversation or to be good at commercial correspondence，entirely neglecting the study of literature，the perfect mutual understanding between us and the English—speaking nations will be beyond our reasonable expectation for ever. In order to understand the real Britain or the real America，you need not go far across the ocean to visit London or New York or Chicago，but stay here and read in the cozy corner of your study or by the fireside some of the best and greatest works of British or American authors. Read Chaucer and Milton，read Ruskin and Carlyle，read Emerson and Hawthorne，and you will find that the Anglo—Saxon is no nation of“shop—keepers”，that there is the forcible undercurrent of idealism running through their materialistic civilization，and you will get the correct idea of what is their true spirit of democracy and liberty，what is the foundation of their moral life，and what does the present Anglo——Saxon superiority in the world consist in. This kind of study may appear to some of you very unpractical；but please remember that nothing can be more practical than the unpractical in all matters concerning our moral and intellectual life.