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In preparing illustrations for this volume the publishers have kindly allowed me to make use of some engravings that have already appeared in[Pg 10] their publications relative to China and Japan. I have made selections from the volumes of Sir Rutherford Alcock and the Rev. Justus Doolittle, and also from the excellent work of Professor Griffis, "The Mikado's Empire." In the episode of a whaling voyage I have been under obligations to the graphic narrative of Mr. Davis entitled "Nimrod of the Sea," not only for illustrations, but for incidents of the chase of the monsters of the deep. The Dutch were great traders in the East Indies, and they managed to obtain a footing in Japan during the time of the Portuguese success. They received a concession of the island of Deshima, about six hundred feet square, in the harbor of Nagasaki, and here they lived until our day. When the troubles arose that led to the expulsion of foreigners and the extinction of Christianity, the Dutch were excepted from the operations of the edict, as it could not be shown that they had had any part in the conspiracy. They had been too busy with their commerce to meddle in religious matters; and, if history is true, it is probable that they hadn't religion enough in their small colony at Deshima to go around and give a perceptible quantity to each man. "It will be several days, at any rate," said he, "before we can leave Hong-kong, whether we go east or west. Now, I advise you to take an[Pg 409] hour each day for writing up your story of Canton, and you will then have plenty of time for sight-seeing. You will have ended your writing before we leave, and then can devote your time at sea to other things which the voyage will suggest." The child lay between waking and sleeping. Her cry was for water. The third great idea of Stoicism was its doctrine of humanity. Men are all children of one Father, and citizens37 of one State; the highest moral law is, Follow Nature, and Nature has made them to be social and to love one another; the private interest of each is, or should be, identified with the universal interest; we should live for others that we may live for ourselves; even to our enemies we should show love and not anger; the unnaturalness of passion is proved by nothing more clearly than by its anti-social and destructive tendencies. Here, also, the three great Stoics of the Roman empire—Seneca, Epictêtus, and Marcus Aurelius—rather than the founders of the school, must be our authorities;82 whether it be because their lessons correspond to a more developed state of thought, or simply because they have been more perfectly preserved. The former explanation is, perhaps, the more generally accepted. There seems, however, good reason for believing that the idea of universal love—the highest of all philosophical ideas next to that of the universe itself—dates further back than is commonly supposed. It can hardly be due to Seneca, who had evidently far more capacity for popularising and applying the thoughts of others than for original speculation, and who on this subject expresses himself with a rhetorical fluency not usually characterising the exposition of new discoveries. The same remark applies to his illustrious successors, who, while agreeing with him in tone, do not seem to have drawn on his writings for their philosophy. It is also clear that the idea in question springs from two essentially Stoic conceptions: the objective conception of a unified world, a cosmos to which all men belong;38 and the subjective conception of a rational nature common to them all. These, again, are rooted in early Greek thought, and were already emerging into distinctness at the time of Socrates. Accordingly we find that Plato, having to compose a characteristic speech for the Sophist Hippias, makes him say that like-minded men are by nature kinsmen and friends to one another.83 Nature, however, soon came to be viewed under a different aspect, and it was maintained, just as by some living philosophers, that her true law is the universal oppression of the weak by the strong. Then the idea of mind came in as a salutary corrective. It had supplied a basis for the ethics of Protagoras, and still more for the ethics of Socrates; it was now combined with its old rival by the Stoics, and from their union arose the conception of human nature as something allied with and illustrated by all other forms of animal life, yet capable, if fully developed, of rising infinitely above them. Nevertheless, the individual and the universal element were never quite reconciled in the Stoic ethics. The altruistic quality of justice was clearly perceived; but no attempt was made to show that all virtue is essentially social, and has come to be recognised as obligatory on the individual mainly because it conduces to the safety of the whole community. The learner was told to conquer his passions for his own sake rather than for the sake of others; and indulgence in violent anger, though more energetically denounced, was, in theory, placed on a par with immoderate delight or uncontrollable distress. So also, vices of impurity were classed with comparatively harmless forms of sensuality, and considered in reference, not to the social degradation of their victims, but to the spiritual defilement of their perpetrators. came this morning. I am so sorry that you have been ill; I wouldn't I was feeling hurt because he had just disappeared into blankness “What about Tommy Larsen?” His teeth set. The little man gasped audibly. "Good God!" he said, "I—" he stopped. Shorty winked and nodded affirmatively. "Captain, they are moving out a brigade on either flank to take us in the rear," said Col. McBiddle calmly to Capt. McGillicuddy. "We'll have to fall back to the brigade. Pass the word along to retire slowly, firing as we go. The brigade must be near. You had better move your company over toward the right, to meet any attack that may come from that direction. I'll send Co. A toward the other flank." Cadnan knew from gossip about the field: that was the place where the metal lay. Alberts worked there, digging it up and bringing it to the buildings where Cadnan and many like him took over the job. He nodded slowly, bending his body from the waist instead of from the neck like the masters, or Marvor. "If you are in the field," he said, "why do you come here? This is not a place for diggers." Somehow out there was a wider life, a life which took no reck of sickness or horror or self-reproach. The wind which stung his face and roughed his hair, the sun which tanned his nape as he bent to his work, the smell of the earth after rain, the mists that brewed in the hollows at dusk, and at dawn slunk like spirits up to the clouds ... they were all part of something too great to take count of human pain—so much greater than he that in it he could forget his trouble, and find ease and hope and purpose—even though he was fighting it. He had been tracked by the number on the note—it was the first time he realised that notes had numbers. This particular note had been given by Sir Miles Bardon to his son as a part of his quarterly allowance, and though Ralph was far too unpractical to notice the number himself, his father had a habit of marking such things, and had written it down. He stared at her with his mouth open. "No; his master." The stranger's eyes that now gazed upon her, beheld her as a lovely, interesting creature; but Calverley, who had not seen her since the day that Edith was arrested, saw that the rich glow which used to mantle on her cheek, had given place to a sickly paleness. It is true, that as she entered the court, there was a faint tinge upon that cheek, but it fled with the momentary embarrassment which had caused it. That full dimpled cheek itself was now sunken, the lips were colourless, and the eyes dim. HoME欧美一级美国三级aa
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