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孙中山的家世――资料与研究 |
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五、年谱与传记选录(A) 孙逸仙传记*（选录） （美）林百克著 徐植仁译 …… 著者在这里暂时把我的叙述中止一下，先来说明一件事情，¾¾就是孙逸仙生在火奴鲁鲁的传说之不确。 记得有一天，著者问孙博士道：“博士，人家说你是生在火奴鲁鲁的，这话确不确？”他笑着，¾¾当他说到同志的时候总是笑的¾¾说道：“这种传说确是有的。我的几个过于热心的同志以为我倘若说生在火奴鲁鲁，便可以得着美国政府的保护，而同满清反抗。我也确是在那里住过好多年，所以他们便这样说。其实我和我的几代近祖，的确是生在翠亨村里的。不过我家住在那里只有数代。我们的家庙，却在东江上的一个龚公村（译音）里。” …… 要询问中国人家庭间的情形，是不合礼貌的。著者虽和中山的友谊很密，但要问他的母亲是否缠足？好像很难措辞。若是直捷爽快的问道：“博士，你的母亲缠足么？”那么，这句话的失礼，比问高贵的英美人道：“喂！你已故的母亲，腰带缚得紧么；”还要利害。但是著者到后来终于想得一个可以不伤中山感情的方法。著者先取出一张照片来，指着上面的人一个个问他是谁？最后指着他母亲的肖像说道：“这是一件很美丽的衣服，并且鞋子很美很小！”中山用很郑重的口气说道：“是的，我的母亲是中国人，自然是缠足的！”他很郑重地注视着这张照片，又说道：“我所以这样长久地容忍这种习俗的原因，是因为敬重我们的母辈。”他说到他母亲的时候，音调低下来了。 中山的父亲是留发辫的，他母亲是缠小脚的。他们是真正的中国人，很以民族的旧俗自豪的。他们俩终身相爱，在家庭中很快乐。他们家里还有两个很好的妇人，依靠着这位缠足的母亲而生活；同样的，伊们也是缠足的。伊们是寡妇了，伊们嫁给中山父亲的两个弟弟。……孙家在翠亨村里，也可以算是一个望族。他们的生活，是完全合着中国的风俗，并且也绝对信仰天子和村中的偶像。 …… 缠足，那时候在中国人看来是良好的风俗。因为这事情可以表明一家服从众人的风俗，得以维持他们的体面；所以不论那一家，对于这事都是热诚奉行。受苦的女儿，耐许多年的痛苦，因为小脚可以做一个高贵的标记，所以都愿意忍受。缠足的事情，最初大约起于皇室，那时候受苦的女子用一种特别的方法，将两足施用鸦片，不但缠时可以减少痛苦，而且可以保持原形。许多女子因为缠脚毁伤了肢体，终身成为废人；有的受血毒而死。著者记得曾见一个青年丐妇，常常膝行于上海昆山花园一带，伊因缠足，烂去了一足。但是伊在膝行求乞的时候，还常常高举伊所存的小脚，以表示伊现在虽是困难，但从前亦是一个高等女子。有时候，那替女孩子缠足的人若是一个专家，那么将来这女子长大了，伊的脚还是很小，像婴儿一样的。但是伊在行路的时候，亦不会因脚小，完全减少了伊的美丽。因为伊每走一步，有一点儿摇摆，倒使伊现出一种秀美的态度来，在中国人眼光看起来，要算非常美丽的。确实这小脚的女子，也自信在步行时有这种特异的摇动，大可增加伊的美丽。缠足之事，实乃违背生理，不但残害肢体，或者还要伤及生命。缠脚的布，染了脓水也不大更换，直到后来，脚带纷乱不堪，足部受害匪浅，好象兽蹄一样，使得被残者终身成了跛足。就是那受害较轻的，缠后的结果，不但脚形变坏，并且脚踝足趾都受伤害。足趾屈在脚下，行路时非常痛苦。 孙家完全是中国式的，相信种种中国风俗，包括缠足。中山的母亲曾受过缠足的痛苦，没有什么危险，还算侥幸。从照片上看出来，伊的脚缠得这样小，年纪高了，不得不用一根竹杖支撑着走路。更从照片上把伊脸上的形迹细细看来，好像从前缠足的时候，受过一番痛苦的。孙家的人，对于缠足的风俗，心里当然以为有些野蛮，但因为这是中国积习，所以认为好的；于是中山的姊姊自然也免不了这个痛苦了。伊忍受着缠得很紧像铁一样的足带所加于他的痛苦，伊足部血液流通受了阻碍，一夜一夜地辗转反侧，呻吟着，竭力忍受，很坚忍地等候天明，盼望可得些治疗，把伊的痛苦减少些。但是到了天明，伊的全体已疲乏不堪，而悲痛又要开始了。后来中山对于此事，不能再忍下去了。他爱他的姊姊同爱家中别人一样。他勇敢地走到他母亲那里说： “母亲呵，这个痛苦对于伊太厉害了！请不要再缠伊的脚罢。”这是中山对于改造的第一次努力。他的母亲忧愁地摇伊的头。著者推测伊听了中山的话，不免有些惊骇，好象是中山不要他姊姊有美丽的小脚。 “文呀，倘使你姊姊现在不忍受痛苦，伊的脚怎么能够成金莲呢？总之：这种痛苦：不会十分长久的。你的姊姊调理得很好，伊的经过很好。倘使我们违背了这个中国的风俗，不替你姊姊缠足，伊长大的时候就要嗔怪我们的。 中山很热心地听他母亲讲述的话。他又复抗议说，中国女子把两足毁伤，实在是毫无理由的。于是他母亲提出客家不缠足的事情来做有力的辩驳。客家是住在广东的外来的人种，中国人并不把客家同等看待。但是这些话不能解决这个辩论。后来他母亲因为既爱伊的儿子，又怜伊的女儿，不肯再替伊缠足了。于是在村中请了一个女专家，不顾中山继续不断的抗议，依旧把伊足缠小了。中山后来用了政治上的势力，废除这种风俗，现在这风俗侥幸已经过去了。中山初次改造工作，就是开始在“请不要替姊姊缠足罢！”这一句话。描写这位大改造家早年的品性，是很重要的。 据林百克著、徐植仁译：《孙逸仙传记》，上海开智书局，1926年版。 附：SUN
YAT SEN AND THE CHINESE REPUBLIC（选录） Paul Linebarger
……
I shall set to rest here the wide-spread and erroneous report of Sun Yat
Sen’s having been born in Honolulu.
“What about this report, Doctor,
that you were born in Honolulu?”I
asked him.
He smiled. Sun always smiles the smile of friendship when he speaks of
his followers.
“It is true that the report was
circulated. You see, some of my over-zealous followers thought that I could
obtain protection from the American Government against the Manchus by claiming
to have been born in Honolulu, where, in fact, I did live for many years. So,
of their own accord, they circulated this report; but ah, no! Choy Hung…Choy Hung…that
is the hamlet of my birth, and the birthplace of my immediate forebears. I say
immediate forebears, for we have lived only a few generations in Choy Hung. The
village of our ancestral temples is at Kung Kun, on the East River.”
……
Now, foot-binding was from the Chinese viewpoint a good Chinese custom
which all the members of the family indorsed with zest, for it maintained the
respect of the family by showing that they conformed to custom. The victim
endured stoically the years of torture, sustained by the thought that
eventually she would wear the badge of a highly respectable Chinese lady.
The original idea of foot-binding presumably started in the imperial
harem, where the girl victims had special treatment, including elevation of the
feet and the administration of opium, both to relieve them from pains as well
as to hold the foot to something of its original shape; for a great percentage
of these foot-bindings result in mutilation that makes the existence of the
victim that of a lifetime invalid. Many die of blood-poison, and I recall a
young beggar woman who used to drag herself around on her knees in the vicinity
of Quinsan Gardens in Shanghai, who had had one foot rotted off by the process,
but who, as she went around on her knees begging, would hold the remaining tiny
foot up very proudly, to show that she had, at all events, something of the
quality of a Chinese lady.
However, sometimes special and expert service in the binding of a girl’s
feet results in very small baby feet in the grown woman,which do not entirely
detract from grace in walking; for the light toddling and tumbling forward with
each step gives a graceful poise to the body, which has a great charm to the
Chinese; indeed, this peculiar totter in the carriage gives the victim herself
a great self-confidence through the addition to her beauty.
Attempts at foot-binding among the masses, with no precautions, result
in great malpractices and in loss of limb and even life itself. Instead of
frequent changes of the bands of cloth, the old bandages, soiled and filled
with pus, are allowed to remain until they start complications that eventually
club the foot, and nearly always break the arches, leaving a hoof-like deformity
which makes the victim a hopeless cripple for life. Even the great percentage
of cases of “successful”foot-binding results not only in a most
distressing deformity to the feet, but in injury to the ankles as well; and as
to the toes; well, the toes club up under the feet, making walking, even on the
balls of the feet, excruciatingly painful.
The Sun family, being intensely Chinese, believed in all Chinese
customs, including even foot-binding. Sun Yat Sen’s mother had come out of the
foot-binding terror with great good luck for, as will be seen from the picture
shown herewith, her feet had been bound so successfully and had become so small
that she was obliged to carry a staff to sustain her as the years rolled along.
It seems to me, however, that I can note from a study of this dear Chinese
mother that there is still shown on her face something of the suffering which
she endured in having her feet bound.
The Suns, in their hearts, undoubtedly admitted something of the
barbarity of the practice, but it was Chinese, and therefore good; so Sun Yat
Sen’s sister came up for her share of the foot-binding agony. Stoically she
submitted to the clamp of the bandages which hold the foot riveted in an
iron-like grasp, destroying the circulation of the blood in the lower limbs and
setting the whole nervous system in mad rebellion against the torture. Night
after night she would toss, moan, and murmur in her attempt to endure the pain,
stoically awaiting for the dawn to come when she might have some rude treatment
in an attempt to alleviate the pain. But with the dawn, her system racked with
fatigue and pain, her sad lamentations would commence anew.
Finally Wen could stand it no longer. He loved his sister just as he
loved every other member of the family circle. He went bravely to his mother. “Oh, Mother, the pain is too great for her!
Please do not bind the feet of my sister.”
It was one of Sun’s first pleas for reform. His mother shook her head
sadly. I presume that she was somewhat shocked at this insubordination on the
part of the good little brother Wen. I suppose that it seemed to her that Wen
was disloyal to his sister in not wanting her to have pretty little fect. “Wen, how can your sister have lily-like feet
if she does not endure the pain?And, after all, it may not last so very long.
Your sister is having good treatment. She is getting along very nicely. Your
sister will be sorry when she grows up and reproach us if we neglect to give
her the benefit of the foot-binding in conformity with the good Chinese custom.”
Wen earnestly listened to the sentiment of his mother expressed in words
to the above effect. Again, however, he renewed his protests, declaring that
there was no reason why Chinese women should mutilate their feet. Whereupon his
mother brought forth the new and forceful argument of referring to the Hakkas.
The Hakkas were an alien people who lived in that part of Kwantung. The Chinese
did not consider the Hakkas their equal.
“Behold the Hakkas!”declared the mother of Wen. “No Hakka woman has bound feet. The hakkas do
not bind their feet as do the Bandis or Chinese. Would you have your sister a
Hakka woman or a Chinese woman? Would you have her as a stranger or as one of
us?”
This, however, did not settle the argument nor end the protest. Finally,
the mother, with her love for her son, and with her pity awakened anew for her
daughter, became so affected that she refused to bind her daughter’s feet any
longer and, Chinese fashion, turned the hard-hearted job over to a woman
specialist of the village, who , in spite of Wen’s continued protests,
prosecuted the practice to a successful end.
Sun, through his political influence, has done much to abolish this
practice, which, fortunately, is now passing away.
I have indulged in the over-lengthy discussion of this episode because
it seemed to me important in portraying the early character of the great
Reformer, whose first reform was commenced at his own home-side in the plea,“Please do not bind my sister’s feet.” 据(美)Paul Linebarger, Sun Yat Sen and
the Chinese Republic, New York & London: The Century Co., 1925年版。 总理年谱长编初稿（选录） 中国国民党中央党史史料编纂委员会编 总理氏孙，名文，号日新，又号逸仙，幼名德明，字帝象，又字载之，三十三岁时避地日本，署名“中山樵”，后遂以中山称焉。先世出金陵，其远祖元中公，在宋神宗时任枢密院使，因议王安石青苗，忤旨，谪江西，遂居以终。十五世祖常德公为元杭州刺史，迁珠玑巷，后与莞伯何真公善，复偕子贵荣、贵华、贵绍、贵武，至东莞员头山居，乃为来粤之始。十四世祖贵华公，分居上沙乡。迄明代，十三世祖礼赞公始迁香山县，即今所称中山县者，居东镇涌口村。生二子，长乐千，次乐南，乐千又分居左沙头。寻以田赋烦苛，胥返东莞避之，会撄世变，不复来香山，然自是有后于其地。清乾隆时，七世祖瑞英公再迁镇内翠亨乡，居迳仔蓢，建宗祠，明祀典。顾丁口甚稀，老壮多外出，未几而宗祠以圮。 翠亨乡，三面环山，一面临海，水木明瑟，风景颇佳，距旧县城石歧五十四里余，距澳门七十四里余。居民百数十户，业田渔或经商檀岛。孙姓偕杨、陆、何、冯，称最巨族。瑞英公以降，六世祖建昌公，五世祖迥千公，四世祖殿朝公，曾祖恒辉公，祖敬贤公，历世未显。父达成公。 据中国国民党中央党史史料编纂委员会编：《总理年谱长编初稿》，1932年9月印本。 总理年谱长编初稿各方签注汇编（选录） 中国国民党中央党史史料编纂委员会编 一岁
据中国第二历史档案馆藏：《总理年谱长编初稿各方签注汇编》，1933年印本。 * 徐植仁的中译文与英文原文有较多出入，特在中译文后附录有关原文。 | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||