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Page:First six books of the elements of Euclid 1847 Byrne.djvu/1

 Cover_image_euclid.png THE FIRST SIX BOOKS OF

WITH

BY


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H. H. AHMAD BIN ABIBAKR, AMIR OF HARAR


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HARAR FROM THE COFFE STREAM


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Page:EB1911 - Volume 02.djvu/480

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Copyright 1899 by Detroit Photographic Co.

Copyright 1905 by Detroit Publishing Co.
 * }

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text:
Bible (World English)/Psalm 151

This Psalm is a genuine one of David, though extra, composed when he fought in single combat with Goliath.

I was small among my brothers, and youngest in my father’s house. I tended my father’s sheep.

My hands formed a musical instrument, and my fingers tuned a lyre.

Who shall tell my Lord? The Lord himself, he himself hears.

He sent forth his angel and took me from my father’s sheep, and he anointed me with his anointing oil.

My brothers were handsome and tall; but the Lord didn’t take pleasure in them.

I went out to meet the Philistine, and he cursed me by his idols.

But I drew his own sword and beheaded him, and removed reproach from the children of Israel.

title: Bible (World English)/Psalm 151


text: Dictionary of National Biography, 1901 supplement/Bradshaw, Henry (1831-1886)


text: Dictionary of National Biography, 1901 supplement/Brady, Henry Bowman


text: Dictionary of National Biography, 1901 supplement/Brady, Hugh


text: Dictionary of National Biography, 1901 supplement/Bramley-Moore, John


text: Dictionary of National Biography, 1901 supplement/Bramwell, George William Wilshere


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text: Dictionary of National Biography, 1901 supplement/Brand, Johannes Henricus


text: Dictionary of National Biography, 1901 supplement/Brandram, Samuel


text: Dictionary of National Biography, 1901 supplement/Brantingham, Thomas de


text: Dictionary of National Biography, 1901 supplement/Brassey, Anna


text:
Page:EB1911 - Volume 02.djvu/481

 {| .—PUBLIC LIBRARY, BOSTON. (McKIM, MEAD & WHITE.)

.—TRINITY CHURCH, BOSTON. (H. H. RICHARDSON.)

.—PUBLIC LIBRARY, NEW YORK. (CARRÈRE & HASTINGS.)

.—STATE CAPITOL, HARTFORD, CONNECTICUT.
 * }

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text: Dictionary of National Biography, 1901 supplement/Brayne, William


text: Dictionary of National Biography, 1901 supplement/Brenchley, Julius Lucius


text: Dictionary of National Biography, 1901 supplement/Brereton, William


text: 1911 Encyclopædia Britannica/Architecture


text: Dictionary of National Biography, 1901 supplement/Buchanan, George (1831-1895)


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text: 1911 Encyclopædia Britannica/Architrave

title: 1911 Encyclopædia Britannica/Architrave


text: 1911 Encyclopædia Britannica/Archive

title: 1911 Encyclopædia Britannica/Archive


text: 1911 Encyclopædia Britannica/Archivolt

title: 1911 Encyclopædia Britannica/Archivolt


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text: Popular Science Monthly/Volume 64/February 1904/Comrades in Zeal


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text: Popular Science Monthly/Volume 64/February 1904/The Predecessors of Copernicus


text: Popular Science Monthly/Volume 64/February 1904/The Conservation of Energy in Those of Advancing Years I


text: Popular Science Monthly/Volume 64/February 1904/The Geographical Distribution of Meteorites


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text: Popular Science Monthly/Volume 64/February 1904/Washington University


text: Popular Science Monthly/Volume 64/February 1904/What Is Group Theory?


text: Popular Science Monthly/Volume 64/February 1904/The Progress of Science


text: Popular Science Monthly/Volume 64/March 1904/Aerial Navigation


text: Popular Science Monthly/Volume 64/March 1904/The Metric System: Shall it Be Compulsory?


text: Popular Science Monthly/Volume 64/March 1904/The Conservation of Energy in Those of Advancing Years II


text: Popular Science Monthly/Volume 64/March 1904/The Royal Prussian Academy of Science: Berlin I


text: Popular Science Monthly/Volume 64/March 1904/The Tropical Station at Cinchona, Jamaica


text: Popular Science Monthly/Volume 64/March 1904/Education and Industry


text: Popular Science Monthly/Volume 64/March 1904/Evolution Not the Origin of Species


text: Popular Science Monthly/Volume 64/March 1904/Some Historical Aspects of Vegetarianism


text: Popular Science Monthly/Volume 64/March 1904/Tokyo Teikoku Daigaku - Imperial University of Tokyo


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text: Popular Science Monthly/Volume 64/March 1904/The Progress of Science


text: Popular Science Monthly/Volume 64/April 1904/Recent Discoveries in Radiation and their Significance


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text: Popular Science Monthly/Volume 64/April 1904/Evolution of the Human Form


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text: Popular Science Monthly/Volume 64/April 1904/The Arequipa Station of the Harvard Observatory


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text: Popular Science Monthly/Volume 64/April 1904/The Royal Prussian Academy of Science and the Fine Arts, Berlin II


text: Popular Science Monthly/Volume 64/April 1904/The Influence of Liebig on the Development of Chemical Industries


text: Popular Science Monthly/Volume 64/April 1904/The Conservation of Energy in Those of Advancing Years III


text: Popular Science Monthly/Volume 64/April 1904/The Caucasian in Brazil


text: Popular Science Monthly/Volume 64/April 1904/The Air of the Luray Caverns


text: Popular Science Monthly/Volume 64/April 1904/The Progress of Science


text: Popular Science Monthly/Volume 64/Index

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Page:Democratic Ideals and Reality (1919).djvu/267

Rh it is intrinsically a small question, and we ought not to allow the quarrels of four million people to impede permanently the organic remedy of the ills of more than forty millions. A division of England into Northern and Southern Provinces would probably be needed in order to remove the fact of the predominant partner, but from the point of view here taken that division would in itself be a good thing. To achieve the object in view it would not, however, be enough to give to your provinces merely 'gas and water' powers; they must be so involved in the economic life of their regions that both masters and men will base their organisations on the Provincial Areas. If every unit of society—the Nation, the Province, the locality—were entitled, nay, were desired, to take appropriate steps to maintain the completeness and balance of its life, the need for the wide-spreading organisation of any class or interest, save for informative purposes, would gradually cease to be urgent.

Consider the life of trees. In the forests of nature competition is severe, and no tree attains to the full and balanced growth of which it is capable. The trees of the middle forest struggle upward to the light; those of the border spread outward


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256 one-sidedly; and in the slum depths are all manner of rottenness and parasitism. If, as in Dante's dream, there were spirits imprisoned in the trees, one might imagine a forest league of the foliage against the roots for sending up too many trunks, and a forest league of the roots against the foliage for keeping away the sweet light and air. But they would be futile leagues, because each tree consists of roots and foliage. (The Landscape Gardener of civilisation with his organic remedies, can alone achieve the perfect beauty of trees. He plants them apart, so that they may grow independently, each according to the ideal of its kind; he guides the sapling, prunes the young tree, and cuts away disease from the mature tree. So we enjoy one of the most inspiring sights on earth, a park of noble trees, each complete and balanced in its growth. Only the monkeys and squirrels, which leap from branch to branch, have suffered—the elusive international exploiters and profiteers of the forest.

This parable of the Gardener contains also the idea that the functions of growth and control are separate and should be kept separate. When officials of the State become socialistic, and try to initiate instead of


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Rh merely assuring growth, they become less capable of their own proper function, which is criticism—understanding and sympathetic, but still criticism. The temper of criticism is incompatible with artistic and formative enthusiasm. We have had too little criticism based on steady watchfulness for the signs of unbalance in growth. The British Board of Trade under the régime of Laissez-faire was so penetrated with the advisability of doing nothing, that it had no appreciable machinery for even watching what the Going Concern was doing. Federal authorities of every description, whether of the League of Nations or of the Nations, should consist essentially of defensive and of outlook departments, and the watching or outlook departments should issue warnings, and repeat those warnings, until, thus enlightened, public opinion in the localities concerned intervenes while there is yet time to prevent some monstrous outgrowth of the Going Concern from fatally upsetting the equilibrium of the world or of the nation. In the United States the care of agriculture is, I believe, left to the separate States, but the Federal Bureau of Agriculture it is which issues warnings of the need of conserving the natural resources of the country. In Rome we already have an International Agricultural


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258 Institute which collects the statistics of the world harvests, and seeks to steady markets and prices by timely warnings; it has rendered considerable service to the Allies during this War.

I have no doubt that I shall be told by practical men that the ideal of complete and balanced economic growth in each locality is contrary to the whole tendency of the age, and is, in fact, archaic. I shall be told that you can only get a great and cheap production by the method of world-organisation and local specialisation. I admit that such is the present tendency, and that it may give you maximum material results for a while. But if you breed animals, does there not come a time when you have gone as far as you can with inbreeding, and must you not then resort again to cross-breeding?

Athens and Florence were great because they saw life whole. If you pursue relentlessly the idols of efficiency and cheapness, you will give us a world in which the young will never see life but only an aspect of life; national and international organisers will alone hold the keys admitting to the Observatory of the complete view. Is it in that way that you will get a continuous supply of fruitful brains, and happy, because intellectually


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Rh active workers? All specialisation contains the seeds of death; the most daring army must, at times, wait for the supply columns to come up. In the growth of brains and contentment something far more subtle is involved than any technical education or healthy housing. Is it quite certain that at the end of a century of refusal to get rich as quickly as possible, we should not have been far richer than we are?

I know that in this War you have set your controllers, and your international committees of controllers, to manage vast trades as single concerns, and that they have not let us starve. But in the crisis you have very rightly been using your capital of intellect and experience. Those men are the men that they are because they have built up private businesses with the fear of bankruptcy ever before them: they have grown up with their business lives always in their hands. Great organisations, whether of combines or Government services, in that they afford a sheltered life, will not give you unlimited crops of such men.

You urge that credit and insurance must have broad bases, and I agree: their function is to average away local deficiencies due to the varying seasons and the varying success of undertakings. But let us none the less


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260 recognise that they present the danger of a financial control of the world. Your League of Nations may have to take them in hand, lest we be ruled by one only of the 'interests' of society. There are two courses open to us in regard to them; to control them federally, or to fight them and balance them by the international organisation of other 'interests.' The federal authority, whether of the League or the Nation, is constituted of communities of complete growth, and cannot, from its nature, aspire to Empire, since it consists every-where of balanced humanity. But great specialist organisations, guided by experts, will inevitably contend for the upper hand, and the contest must end in the rule of one or other type of expert. That is Empire, for it is unbalanced.

Democratic Ideals and Reality, 1919 Dingbat.jpg Democratic Ideals and Reality, 1919 Dingbat.jpg Democratic Ideals and Reality, 1919 Dingbat.jpg Democratic Ideals and Reality, 1919 Dingbat.jpg Democratic Ideals and Reality, 1919 Dingbat.jpg

Do you realise that we have now made the circuit of the world, and that every system is now a closed system, and that you can now alter nothing without altering the balance of everything, and that there are no more desert shores on which the jetsam of incomplete thought can rest undisturbed? Let us attempt logical, symmetrical thought, but practical, cautious action, because we have


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Rh to do with a mighty Going Concern. If you stop it, or even slow down its running, it will punish you relentlessly. If you let it run without guidance, it will take you over the cataract again. You cannot guide it by setting up mere fences, and by mending those fences if it breaks them down, because this Going Concern consists of hundreds of millions of human beings who are 'pursuing' happiness, and they will swarm over all your fences like an army of ants. You can only guide Humanity by the attraction of ideals. That is why Christianity wins on, after nineteen centuries, through all the impediments set up by criticism of its creeds and its miracles.

What we need, in my belief, to guide our Reconstruction is a presumption of statesmanship in favour of the balanced nation, and the balanced province, sinning neither with the Free Trader nor the Protectionist. If we persist for a generation or two, with such an ideal before us, we may gradually change the Going Concern, so that we shall have fraternal nations and fraternal provinces, instead of warring, organised interests ever striving to extend their limits to the international field in order to outflank opposing interests which still lag on the merely national scale. Remember how that curious negative ideal of


text: History of the Spanish Conquest of Yucatan and of the Itzas/12


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262 Laissez-faire did through a couple of generations gradually assimilate the whole texture of British society, so that it has taken this World-War to overthrow the vested interests which grew up.

At present, it seems to me, we are thinking out our Reconstruction piecemeal, according to this and that detached ideal of the pre-War philanthropist—housing, temperance, industrial conciliation, and the rest of them. But if you build three hundred thousand new houses, and put them merely where they are 'wanted,' you may but be drifting again, though with heavier ballast.

In the War we have gradually risen to the conception of the single strategical command, and of the single economic control. Have you the courage for measures of like scope in regard to Peace, though more subtle and less executive, because they will deal with growth and not with destruction?


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 made a tar-baby and stood it up close to the well. The Rabbit approached the well, carrying a long piece of cane and a tin bucket. On reaching the well he spoke to the tar-baby, but the latter said nothing. “Friend, what is the matter; are you angry?” said the Rabbit. Still the tar-baby said nothing. So the Rabbit hit him with one forepaw, which stuck there. “Let me go, or I will hit you on the other side,” said the Rabbit. And when he found that the tar-baby paid no attention to him, he hit him with his other forepaw, which stuck to the tar-baby. “I will kick you,” said the Rabbit. But when he kicked him, the hind foot stuck. “I will kick you with the other foot,” said the Rabbit. And when he did so, that foot stuck to the tar-baby. Then the Rabbit resembled a ball, because his feet were sticking to the tar-baby and he could neither stand nor recline.

Just about this time the Frenchman drew near. He tied the legs of the Rabbit, laid him down, and scolded him. Then the Rabbit pretended to be in great fear of a brier patch. “As you are in such fear of a brier patch I will throw you into one,” said the Frenchman. “Oh, no,” replied the Rabbit. “I will throw you into the brier patch,” repeated the Frenchman. “I am much afraid of it,” answered the Rabbit. “As you are in such dread of it, I will throw you into it,” replied the Frenchman. So he seized the Rabbit and threw him into the brier patch. The Rabbit fell into it at some distance from the Frenchman. But instead of being injured, he sprang up and ran off laughing at the trick he had played on the Frenchman.

2. Rabbit Bear the had been friends to each other. Rabbit Bear (ob. case) “Therereach thou” (m. to m.) said to himwhen (and) went home. “Brier patch very large I dwell in .” Said when went home. (and) There got homewhen (and) young canes gath- ered he hung up a lot. Bear the moving one(?) there arrived brier patch large was seeking it (an archaic ending). Brier patch round and little (See Note.) he was sitting Rabbit the (sub.) And then made a popping or pattering noise whit his feet Rabbit the (sub.) And then (-where- upon) Bear the (sub.) was scared (See Note.)when (and) to a distance went stopped and stoodwhen Rabbit the (sub.) “Oh! or Halloo! O friend, that was you when did I do that way to you ? Come from that place to me sit down” (m. to m.) said that Rabbit the (sub.) Young canes gave to him when he ate swallowed all: Rabbit one (only) (See Note.) ate: Rabbit


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62 saying, “Do more than the strict letter of the law demands.”

When, at times, some of the pious ones deviated to one extreme by fasting, keeping nightly vigils, refraining from eating meat or drinking wine, renouncing sexual intercourse, clothing themselves in woolen and hairy garments, dwelling in the mountains, and wandering about in the wilderness, they did so, partly as a means of restoring the health of their souls, as we have explained above, and partly because of the immorality of the towns-people. When the pious saw that they themselves might become contaminated by association with evil men, or by constantly seeing their actions, fearing that their own morals might become corrupt on account of contact with them, they fled to the wildernesses far from their society, as the prophet Jeremiah said, “Oh that some one would grant me in the wilderness the dwelling of a wanderer, and I would quit my people and abandon them; for they are all adulterers, a troop of faithless evil-doers.” When the ignorant observed saintly men acting thus, not knowing their motives, they considered their deeds of themselves virtuous, and so, blindly imitating their acts, thinking thereby to become like them, chastised their bodies with all kinds of afflictions, imagining that they had acquired perfection and moral worth, and that by this means man would approach nearer to God, as if He hated the human body, and desired its destruction. It never dawned upon them, however, that these actions were bad and resulted in moral imperfection of the soul. Such men can only be compared to one who, ignorant of the art of healing, when he sees skilful physicians administering to those at the point of death [purgatives known


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Rh and so forth. This is what the rabbis hinted at, in their man and the saint. Wise men cling to the exact middle course, but “the early saints were accustomed to deviate in their characteristics from the middle course towards either one or the other extreme, now making one characteristic tend towards the extreme of deficiency, and now another towards that of excess. This is doing ‘more than the strict letter of the law demands’.” In regard to the two characteristics, pride and anger, M. states, in some instances, the Aristotelian view which considers the medium course the virtue, only to depart from it at other times, and, following the Bible and Talmud, considers the extreme the virtue. Thus, in this chapter, pride is the one extreme, self-abasement  the other, and humility, the mean, is the virtue; anger  is the excess, insensibility to shame and disgrace  the deficiency, and mildness , the mean, is the virtue. In H. Deot, I, 4, the medium course, likewise, in respect to anger, is designated as the virtue. Man should not be insensible to anger, although he should give vent to his wrath only at great provocation. In his Commentary on Abot, IV, 4 (Rawicz, Commentar, pp. 78—80), and in H. Deot, II, 3, M. asserts, however, that excessive humility and complete absence of anger are the virtues, and not the medium course. The passage in Deot is as follows, “There are, however, some dispositions in regard to which it is wrong to pursue even a middle course, but the contrary extreme is to be embraced, as, for instance, in respect to pride. One does not follow the proper path by merely being humble. Man should be very humble and extremely meek. To this end, Scripture says of Moses, our master, that he was ‘very humble’ (Num. XII, 3), and not that he was simply humble. Therefore, the sages command us, ‘Be thou very humble’ (Abot, IV, 4), and say, furthermore, that all who are proud-hearted deny an important principle of our faith, for Scripture says, ‘Thy heart will become uplifted, and thou wilt forget the Lord thy God’ (Deut. VIII, 14), and they also say, ‘he who is presumptuous, even to a slight degree deserves excommunication’. In like manner, anger is a very bad characteristic; one should go to the opposite extreme and school himself to be without wrath, even as regards a matter at which it might seem proper to show anger....... The Rabbis of old said, ‘Whoever allows himself to be carried away by his wrath is like a worshipper of idols’ (Nedarim, 22a). FuthermoreFurthermore [sic], they said, ‘If a wise man becomes angry, his wisdom forsakes him; if a prophet, his inspiration departs from him’ (Pesaḥim, 66b), and, ‘Those that abandon themselves to their angry passions do not deserve to live’ (Pesaḥim 113b). Therefore, they recommend total absence of anger, so that a man may thus train himself never to feel it, even at those things which naturally would provoke one to wrath. The proper course to pursue, and the way of the righteous, is that ‘they are insulted, but do not insult; they hear themselves reviled, and


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60 If, on the other hand, a man is a squanderer, he must be directed to practise strict economy, and to repeat acts of niggardliness. It is not necessary, however, for him to perform acts of avarice as many times as the mean man should those of profusion. This subtle point, which is a canon and secret of the science of medicine, tells us that it is easier for a man of profuse habits to moderate them to generosity, than it is for a miser to become generous. Likewise, it is easier for one who is apathetic [and eschews sin] to be excited to moderate enjoyment, than it is for one, burning with passion, to curb his desires. Consequently, the licentious man must be made to practise restraint more than the apathetic man should be induced to indulge his passions; and, similarly, the coward requires exposure to danger more frequently than the reckless man should be forced to cowardice. The mean man needs to practise lavishness to a greater degree than should be required of the lavish to practise meanness. This is a fundamental principle of the science of curing moral ills, and is worthy of remembrance.

On this account, the saintly ones were not accustomed to cause their dispositions to maintain an exact balance between the two extremes, but deviated somewhat, by way of [caution and] restraint, now to the side of exaggeration, and now to that of deficiency. Thus, for instance, abstinence would incline to some degree towards excessive denial of all pleasures; valor would approach somewhat towards temerity; generosity to lavishness; modesty to extreme humility,


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 Orders in Council of Nov. 11, 1807, gave an impulse so energetic to the history of the United States; they worked so effectually to drive America into a new path, and to break the power and blot out the memory of Virginia and Massachusetts principles,—that every detail of their history was important. Englishmen were little likely to dwell on acts of which even at the time England was at heart ashamed, and which she afterward remembered with astonishment. To Americans alone the statesmanship of Spencer Perceval and George Canning was a matter of so much interest as to deserve study.

At the close of the year 1806 American merchants might, as always before, send cargoes of West Indian produce to any port on the continent not blockaded, provided they could satisfy British cruisers and courts that the cargo was in good faith neutral,—not French or Spanish property disguised. Jan. 7, 1807, Lord Howick issued the Order in Council which, under pretence of retaliation for Napoleon's Berlin Decree, cut off the coasting rights of neutrals. After that time the American merchant might still send a ship to Bordeaux; but if the ship, finding no


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Rh a day his country allowed him—plus another shilling or two his daughter's deft needle won.

"Too clever by half." "Talks more nor he thinks." "Showy, but won't wash!" were the epithets with which his comrades summed up valiant John Elms. He knew something of everything—building, farming, and scheming—was a "bush lawyer," spoke much of "Political Economy," and the "Rights of Man." The anarchists he denounced, and claimed himself to be a Christian Socialist. A son of Erin, he could talk by the hour, like most of his countrymen, with that facility that comes of iteration of the same truths, with varied thumpings of table or tub to drive each platitude home.

The little house in Richmond, thanks to Gwyneth's skill and care, was a model poor man's home. The Sergeant, as Elms liked to be called, was apt at domestic carpentery, as his daughter was with respect to plain upholstery. The parlour, where the Sergeant's meal was laid—he came in at all hours from "meetings"—boasted a small cabinet-organ, a sewing-machine, and a faded drawing-room suite, rendered ever fresh and clean by immaculate holland coverings with red pipings. Rural and military pictures, from the illustrated papers, framed in wood or leather work by father and daughter, decked the walls.

"If there was a prize for the cosiest little home," Dick Malduke, Gwyneth's secret admirer, used to say, "you'd get it, and 'honorary' mention into the bargain."

"I'm full of a new scheme," remarked the father as he drank his tea.

"That's nothing wonderful," responded the undemonstrative daughter, "since you propound (isn't that what you call it?) a fresh theory every day."

"Oh, but I have some one behind me, I feel, now.

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PROGRESS OF THE COLONY—FINANCIAL, INDUSTRIAL, AND MATERIAL.

Australia has not, like the other Australian Colonies and New Zealand, had any rapid increase of population, either from immigration, under associations having large capital at command, or induced by the discovery of gold fields. The progress has therefore been slow, but it has also been regular; the only stimulus it has received has been from the introduction of convicts in 1850; in other respects it has been dependent on the industry of its small population.


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102 In the years 1854, 1859, and 1869, statistdcal tables were made and published with the Census Papers, and those years have therefore been selected for comparison.

The trade is carried on principally with the United Kingdom, the Imports from which were, in 1876, to the value of £205,845, and the Exports to £186,566. Victoria, South Australia, Mauritius, China, and Singapore follow in order of importance, but the Exports to South Australia are greater than to any of the others, amounting, in the same year, to £81,139. This trade, in the year 1876, employed 145 vessels of 40,159 tons, exclusive of the monthly mail steamers, and was thus distributed: —

The number of mail steamers entered at Albany, during the year, was 28, of 38,949 tons burden, making a total of 173 vessels and 79,108 tons. The export trade of the year employed 129 vessels of 36,069 tons, or, including the mail steamers, 157 vessels of 75,018 tons. The coasting and fishing trade was carried on by one steamer of 320 tons, carrying the mail, and by 65 vessels of 3058 tons, distributed as follows:—Albany 4 vessels, of 369 tons; Fremantle 5 vessels above 150 tons, 1426 tons; 24 from 25 to 100 tons, 998 tons; and 33 vessels of less than 25 tons, 970 tons, in all, 61 vessels 2908 tons. There are, besides, two steamers plying between Perth and Fremantle of 62 and 24 tons respectively, with several


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104 In 1877 the salary of the Attorney General was raised by vote of the Legislative Council to £600, The principal items of Expenditure were, in 1876, Police Department £23,442 16s. 5d., Postal and Telegraph Department £16,321 19s. 10d., Administration of Justice £9,374 3s. 5d, Works and Buildings £11,425 11s., Survey Department £7,584 17s. 6d.

The principal sources of revenue are the Customs, which in 1876 produced £85,177 13s. 10d., the Land Revenue £23,706 Us. 3d., Land Sales £8,460 15b. 6d., and Postages and Telegrams £8,988 14s. 9d.

The Revenue of the Customs is derived principally from duties on spirits, which in 1876 produced £28,564 11s. 6d., Tobacco, Snuff, Cigars, £11,018 5s. 3d., Wine and Beer £9,493 11s., and on goods ad valorem £20,543 13s. 7d. As all might be produced in the Colony, these duties, amounting to £69,619 19s. 4d., must be considered as an unnecessary drain on its resources, which may be removed by change of habit in the consumption of colonial produce, and by greater industry in the manufacture of the articles which now produce nearly one-half the Revenue of the Colony.

Western Australia is, however, less taxed in proportion to her population than most other countries. The amount per head being £3 6s. 7fd. This is owing, in a great measure, to the smallness of her public debt, which is only £135,000, being £12,305 less than the Colonial Revenue for 1876; the amount per head is only £4 8s. 9|d., while in other Australian Colonies it varies from £14 to £45. This, however, must not be considered altogether in favor of Western Australia, since a judicious expenditure of borrowed money on remunerative public works and immigration might greatly increase both her population and productiveness, and therefore her prosperity.


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Author:Jules Michelet

Works

 * The History of France, tr. by W.K. Kelly, 1844 external source
 * Priests, Women and Families, tr. by C. Cocks, 1845 external sourcegoog
 * Modern History, tr. by Alonzo Potter, 1846 external source
 * History of the French Revolution, tr. by C. Cocks, 1847 external source
 *  Renaissance, 1855 external source
 * History of the Roman Republic, 1856 external source
 * The Life of Martin Luther, Gathered from His Own Writings, tr. by G. H. Smith, 1858 external source
 * Love. ("L'amour."), tr. by J. W. Palmer, 1860 external source
 * La Sorcière: The Witch of the Middle Ages, tr. by L. J. Trotter, (1862) external source translation by Allinson, A. R.
 * The Story of My Childhood (Athénais Mialaret Michelet), 1867 external source
 *  Woman (La Femme), tr. by J. W. Palmer, 1867 external source
 * The Bird, 1868
 * France before Europe, 1871 external source
 * The Mountain, 1872 external source
 * The Sea, tr. by W.H.D. Adams, 1875 external source
 * Nature; or, The Poetry of Earth and Sea, tr. William Henry Davenport Adams, 1880 external source

Works about Michelet

 * "Michelet," by Alphonse Esquiros, in Once a Week, Series 1, VI (1862)

title: Author:Jules Michelet


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Rh in Arabic as] colocynth, scammony, aloe, and the like, and depriving them of food, in consequence of which they are completely cured and escape death, foolishly concludes that since these things cure sickness, they must be all the more efficacious in preserving the health, or prolonging life. If a person should take these things constantly, and treat himself as a sick person, then he would really become ill. Likewise, those who are spiritually well, but have recourse to remedies, will undoubtedly become morally ill.

The perfect Law which leads us to perfection—as one who knew it well testifies by the words, "The Law of the Lord is perfect restoring the soul; the testimonies of the Lord are faithful making wise the simple" —recommends none of these things (such as self-torture, flight from society etc.). On the contrary, it aims at man's following the path of moderation, in accordance with the dictates of nature, eating, drinking, enjoying legitimate sexual intercourse, all in moderation, and living among people in honesty and uprightness, but not dwelling in the wilderness or in the mountains, or clothing oneself in garments of hair and wool, or afflicting the body. The Law even warns us against these practices, if we interpret it according to what tradition tells us is the meaning of the passage concerning the Nazarite, "And he (the priest) shall make an atonement for him because he hath sinned against the soul." The Rabbis ask, "Against what soul has he sinned? Against his own soul, because he has deprived himself of wine. Is this not then a conclusion a minori ad majus? If one who deprives himself merely of wine must bring an atonement, how much more incumbent is it upon one who denies himself every enjoyment."

By the words of our prophets and of the sages of our Law, we see that they were bent upon moderation and the care of their souls and bodies, in accordance with what the Law prescribes and with the answer which God gave through His


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64 prophet to those who asked whether the fast-day once a year should continue or not. They asked Zechariah, "Shall I weep in the fifth month with abstinence as I have done already these many years?" His answer was, "When ye fasted and mourned in the fifth and in the seventh (month) already these seventy years, did ye in anywise fast for me, yea for me? And if ye do eat and if ye do drink are ye not yourselves those that eat and yourselves those that drink?" After that, he enjoined upon them justice and virtue alone, and not fasting, when he said to them, "Thus hath said the Lord of Hosts. Execute justice and show kindness and mercy every man to his brother." He said further, "Thus hath said the Lord of Hosts, the fast-day of the fourth, and the fast-day of the fifth, and the fast of seventh, and the fast of the tenth (month) shall become to the house of Judah gladness, and joy, and merry festivals; only love ye truth and peace." . Know that by "truth" the intellectual virtues are meant, for they are immutably true, as we have explained in Chapter II, and that by "peace" the moral virtues are designated, for upon them depends the peace of the world.

But to resume. Should those of our co-religionists—and it is of them alone that I speak—who imitate the followers of other religions, maintain that when they torment their bodies, and renounce every joy, that they do so merely to discipline the faculties of their souls by inclining somewhat to the one extreme, as is proper, and in accordance with our own recommendations in this chapter, our answer is that they are in error, as I shall now demonstrate. The Law did not lay down its prohibitions, or enjoin its commandments, except for just this purpose, namely, that by its disciplinary effects we may persistently maintain the proper distance from either extreme. For, the restrictions regarding all the forbidden foods, the prohibitions of illicit intercourse, the fore-warning against prostitution, the duty of performing the legal marriage-rites which, nevertheless, does not permit intercourse at all times, as, for instance, during the period of menstruation, and after child-birth, besides its


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Rh being otherwise restricted by our sages, and entirely interdicted during the daytime, as we have explained in the Tractate Sanhedrin—all of these God commanded in order that we should keep entirely distant from the extreme of the inordinate indulgence of the passions, and, even departing from the exact medium, should incline somewhat towards self-denial, so that there may be firmly rooted in our souls the disposition for moderation.

Likewise, all that is contained in the Law concerning the giving of tithes, the gleaning of the harvest, the forgotten sheaves, the single grapes, and the small bunches in the vineyards for the poor, the law of the Sabbatical year, and of the Jubilee, the giving of charity according to the wants of the needy one, all these approach the extreme of lavishness to be practised in order that we may depart far from its opposite, stinginess, and thus, nearing the extreme of excessive prodigality, there may become instilled in us the quality of generosity. If you should test most of the commandments from this point of view, you would find that they are all for the discipline and guidance of the faculties of the soul. Thus, the Law forbids revenge, the bearing of a grudge, and blood-revenge by saying, "Thou shalt not avenge nor bear any grudge"; "thou shalt surely unload with him" (the ass of him who hates you); "thou shalt surely help him to lift them up again" (thy brother's ass or ox which has fallen by the way). These commandments are intended to weaken the force of wrath or anger. Likewise, the command, "Thou shalt surely bring them back" (thy brother's ox or lamb which has gone astray), is meant to remove the disposition of avarice. Similarly, "Before the hoary head shalt thou rise up, and honor the face of the old man", "Honor thy father and thy mother" etc., "thou shalt not depart from the sentence which they may tell thee" etc., are intended to do away with boldness, and to produce modesty. Then, in order to keep away from the other extreme, i. e. of excessive


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66, we are told, "Thou shalt indeed rebuke thy neighbor" etc., "thou shalt not fear him" (the false prophet) etc., so that excessive bashfulness, too, should disappear, in order that we pursue the medium course. Should, however, anyone who would without doubt be foolish if he did so try to enforce these commands with additional rigor, as, for instance, by prohibiting eating and drinking more than does the Law, or by restricting connubial intercourse to a greater degree, or by distributing all of his money among the poor, or using it for sacred purposes more freely than the Law requires, or by spending it entirely upon sacred objects and upon the sanctuary, he would indeed be performing improper acts, and would be unconsciously going to either one or the other extreme, thus forsaking completely the proper mean. In this connection, I have nervernever [sic] heard a more remarkable saying than that of the Rabbis, found in the Palestinian Talmud, in the ninth chapter of the treatise Nedarim, where they greatly blame those who bind themselves by oaths and vows, in consequence of which they are fettered like prisoners. The exact words they use are, "Said Rabbi Iddai, in the name of Rabbi Isaac, 'Dost thou not think that what the Law prohibits is sufficient for thee that thou must take upon thyself additional prohibitions?'"

From all that we have stated in this chapter, it is evident that it is man's duty to aim at performing acts that observe the proper mean, and not to desist from them by going to one extreme or the other, except for the restoration of the soul's health by having recourse to the opposite of that from which the soul is suffering. So, just as he who, acquainted with the science of medicine, upon noting the least sign of a change for the worse in his health, does not remain indifferent to it, but prevents the sickness from increasing to a degree that will require recourse to violent remedies, and just as when a man, feeling that one of his limbs has become affected, carefully nurses it, refraining from things that are injurious to it, and applying every remedy that will restore it to its healthy condition, or at


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Rh And the longer he thought it over, the more clearly did he feel that Charles had been unjust to him. He had never been angry with his friend, nor was he precisely angry even now. But as he repeated to himself all the insults Charles had heaped upon him, his good-natured heart hardened; and the next morning he took his place in silence, after a cold "Good morning."

Although he arrived a whole hour earlier than usual, he could see that Charles had been working long and industriously. There they sat, each on his side of the desk; they spoke only the most indispensable words; now and then a paper passed from hand to hand, but they never looked each other in the face.

In this way they both worked—each more busily than the other—until twelve o'clock, their usual luncheon-time.

This hour of déjêuner was the favourite time of both. Their custom was to have it served in their office, and when the old housekeeper announced that lunch was ready, they would both rise at once, even if they were in the midst of a sentence or of an account. They used to eat standing by the fireplace or walking up and down in the warm, comfortable office. Alphonse had always some piquant stories to tell, and Charles laughed at them. These were his pleasantest hours.

But that day, when Madame said her friendly "Messieurs, on a servi," they both remained sitting.

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96 She opened her eyes wide, and repeated the words as she went out, but neither moved.

At last Alphonse felt hungry, went to the table, poured out a glass of wine and began to eat his cutlet. But as he stood there eating, with his glass in his hand, and looked round the dear old office where they had spent so many pleasant hours, and then thought that they were to lose all this and embitter their lives for a whim, a sudden burst of passion, the whole situation appeared to him so preposterous that he almost burst out laughing.

"Look here, Charles," he said, in the half-earnest, half-joking tone which always used to make Charles laugh, "it will really be too absurd to advertise: 'According to an amicable agreement, from such and such a date the firm of'"

"I have been thinking," interrupted Charles, quietly, "that we will put: 'According to mutual agreement.' "

Alphonse laughed no more; he put down his glass, and the cutlet tasted bitter in his mouth.

He understood that friendship was dead between them, why or wherefore he could not tell; but he thought that Charles was hard and unjust to him. He was now stiffer and colder than the other.

They worked together until the business of dissolution was finished; then they parted.

A considerable time passed, and the two quondam friends worked each in his own quarter in the

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68 words, "Ye (Israel) have rebelled against me" are, however, to be explained as follows. Moses was not speaking to ignorant and vicious people, but to an assembly, the most insignificant of whose women, as the sages put it, were on a plane with Ezekiel, the son of Buzi. So, when Moses said or did anything, they subjected his words or actions to the most searching examination. Therefore, when they saw that he waxed wrathful, they said, "He has no moral imperfection, and did he not know that God is angry with us for demanding water, and that we have stirred up the wrath of God, he would not have been angry with us". However, we do not find that when God spoke to Moses about this matter He was angry, but on the contrary, said, "Take the staff ... and give drink to the congregation and their cattle".

We have, indeed, digressed from the subject of this chapter, but have, I hope, satisfactorily solved one of the most difficult passages of Scripture concerning which there has been much arguing in the attempt to state exactly what the sin was which Moses committed. Let what others have said be compared with our opinion, and the truth will surely prevail.

Now, let me return to my subject. If a man will always carefully discriminate as regards his actions, directing them to the medium course, he will reach the highest degree of perfection possible to a human being, thereby approaching God, and sharing in His happiness. This is the most acceptable way of serving God which the sages, too, had in mind when they wrote the words, "He who ordereth his course aright is worthy of seeing the salvation of God, as it is said, 'to him that ordereth his course aright will I show, will I show the salvation of God!' Do not read wesam but wesham derek". Shumah means "weighing" and "valuation". This is exactly the idea which we have explained in this chapter.

This is all we think necessary to be said on this subject.


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Rh least keep it from getting worse, likewise, the moral man will constantly examine his characteristics, weigh his deeds, and daily investigate his psychic condition; and if, at any time, he finds his soul deviating to one extreme or another, he will immediately hasten to apply the proper remedy, and not suffer an evil aptitude to acquire strength, as we have shown, by a constant repetition of that evil action which it occasioned. He is, likewise, bound to be mindful of his defects, and constantly to endeavor to remedy them, as we have said above, for it is impossible for any man to be free from all faults. Philosophers tell us that it is most difficult and rare to find a man who, by his nature, is endowed with every perfection, moral as well as mental. This thought is expressed often in the prophetical books, as, "Behold in his servants he putteth no trust, and his angels he chargeth with folly", "How can man be justified with God? or how can be pure one that is born of woman?" , and Solomon says of mankind in general, "For no man is so righteous upon earth that he should do always good, and never sin".

Thou knowest, also, that God said to our teacher Moses, the master of former and later ages, "Because ye have not confided in me, to sanctity me", "because ye rebelled against my order at the waters of Meribah" , "because ye did not sanctify me". All this (God said) although the sin of Moses consisted merely in that he departed from the moral mean of patience to the extreme of wrath in so far as he exclaimed, "Hear now ye rebels" etc., yet for this God found fault with him that such a man as he should show anger in the presence of the entire community of Israel, where wrath is unbecoming. This was a profanation of God's name, because men imitated the words and conduct of Moses, hoping thereby to attain temporal and eternal happiness. How could he, then, allow his wrath free play, since it is a pernicious characteristic, arising, as we have shown, from an evil psychic condition? The divine


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Rh great Paris. They met at the Bourse, but never did business with each other. Charles never worked against Alphonse; he did not wish to ruin him; he wished Alphonse to ruin himself.

And Alphonse seemed likely enough to meet his friend's wishes in this respect. It is true that now and then he did a good stroke of business, but the steady industry he had learned from Charles he soon forgot. He began to neglect his office, and lost many good connections.

He had always had a taste for dainty and luxurious living, but his association with the frugal Charles had hitherto held his extravagances in check. Now, on the contrary, his life became more and more dissipated. He made fresh acquaintances on every hand, and was more than ever the brilliant and popular Monsieur Alphonse; but Charles kept an eye on his growing debts.

He had Alphonse watched as closely as possible, and, as their business was of the same kind, could form a pretty good estimate of the other's earnings. His expenses were even easier to ascertain, and he soon assured himself of the fact that Alphonse was beginning to run into debt in several quarters.

He cultivated some acquaintances about whom he otherwise cared nothing, merely because through them he got an insight into Alphonse's expensive mode of life and rash prodigality. He sought the same cafés and restaurants as Alphonse, but at

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98 different times; he even had his clothes made by the same tailor, because the talkative little man entertained him with complaints that Monsieur Alphonse never paid his bills.

Charles often thought how easy it would be to buy up a part of Alphonse's liabilities and let them fall into the hands of a grasping usurer. But it would be a great injustice to suppose that Charles for a moment contemplated doing such a thing himself. It was only an idea he was fond of dwelling upon; he was, as it were, in love with Alphonse's debts.

But things went slowly, and Charles became pale and sallow while he watched and waited.

He was longing for the time when the people who had always looked down upon him should have their eyes opened, and see how little the brilliant and idolized Alphonse was really fit for. He wanted to see him humbled, abandoned by his friends, lonely and poor; and then—!

Beyond that he really did not like to speculate; for at this point feelings stirred within him which he would not acknowledge.

He would hate his former friend; he would have revenge for all the coldness and neglect which had been his own lot in life; and every time the least thought in defence of Alphonse arose in his mind he pushed it aside, and said, like the old banker: "Sentiment won't do for a business man."

One day he went to his tailor's he bought

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Rh more clothes in these days than he absolutely needed.

The nimble little man at once ran to meet him with a roll of cloth: "See, here is the very stuff for you. Monsieur Alphonse has had a whole suit made of it, and Monsieur Alphonse is a gentleman who knows how to dress."

"I did not think that Monsieur Alphonse was one of your favourite customers," said Charles, rather taken by surprise.

"Oh, mon Dieu!" exclaimed the little tailor, "you mean because I have once or twice mentioned that Monsieur Alphonse owed me a few thousand francs. It was very stupid of me to speak so. Monsieur Alphonse has not only paid me the trifle he was owing, but I know that he has also satisfied a number of other creditors. I have done ce cher beau monsieur great injustice, and I beg you never to give him a hint of my stupidity."

Charles was no longer listening to the chatter of the garrulous tailor. He soon left the shop, and went up the street quite absorbed in the one thought that Alphonse had paid.

He thought how foolish it really was of him to wait and wait for the other's ruin. How easily might not the adroit and lucky Alphonse come across many a brilliant business opening, and make plenty of money without a word of it reaching Charles's ears. Perhaps, after all, he was getting on well. Perhaps it would end in people saying:

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100 "See, at last Monsieur Alphonse shows what he is fit for, now that he is quit of his dull and crabbed partner!"

Charles went slowly up the street with his head bent. Many people jostled him, but he heeded not. His life seemed to him so meaningless, as if he had lost all that he had ever possessed—or had he himself east it from him? Just then some one ran against him with more than usual violence. He looked up. It was an acquaintance from the time when he and Alphonse had been in the Crédit Lyonnais.

"Ah, good day, Monsieur Charles!" cried he. "It is long since we met. Odd, too, that I should meet you to-day. I was just thinking of you this morning."

"Why, may I ask?" said Charles, half-absently.

"Well, you see, only to-day I saw up at the bank a paper—a bill for thirty or forty thousand francs—bearing both your name and that of Monsieur Alphonse. It astonished me, for I thought that you two—hm!—had done with each other."

"No, we have not quite done with each other yet," said Charles, slowly.

He struggled with all his might to keep his face calm, and asked in as natural a tone as he could command: "When does the bill fall due? I don't quite recollect."

"To-morrow or the day after, I think," answered the other, who was a hard-worked business man,

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14 Some one I can work upon, to put some of my glorious principles into practice."

"And who may be your latest tool, father?" inquired the girl.

"No tool, by Jove!" was the rejoinder. "A reg'lar big-wig of pluck and spirit, I can tell you. You should have seen him send your Dick sprawling," he added, chuckling.

"He's more to you than to me," replied the girl with emphasis on the pronouns. "I admire him as I do the rest of the talkers who don't work! But what happened to your friend, father? This is really quite interesting."

"It was this way," the Sergeant continued; "we were going with about two hundred of the poor fellows, for whom my heart bleeds, to our place of meeting. Dick was carrying the colours, when a smartish trap came dashing up. The horse shied at the red flag, and ran over a little boy that was following. We surrounded the dog-cart, and the chaps began to hoot at the gent, though it was no fault of his. He didn't care a straw. Just went and looked after the little man and put him into a cab. As he was getting up, Dick and some of the others pulled him down, and the cab went on. My man—he's a real game 'un—glared at them like a lion with his tail trod on. Dick—who's always too much to say and must be first, excuse my remarking it——"

"You can say anything, dear father," interjected his daughter, with an arch smile, "to show what a set of simpletons your followers are, and that Dick's the greatest."

"Dick," continued the Sergeant, with a smile, "told the gentleman he ran over the child on purpose. He said nothing more. The doctor clean lifted him from

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Rh his feet with one from the shoulder. And we saw no more of Mr. Malduke."

"Valiant Dick!" exclaimed the maiden.

At that moment there was a knock at the door that opened directly on the street.

"Good-evening, Miss Elms," said a round, thick-set young man as he entered.

"Why, it's Dick himself," exclaimed the girl. "We were just speaking of you, Mr. Malduke. Talk of the angels and you see their wings."

The visitor seemed in no mood for badinage.

"What have you that bandage across your eye for?" asked the girl, not very sympathetically. "You've been fighting, I do declare."

"Blowed if I have," replied the man moodily; "it's only a cowardly blow that I'll be avenged for yet."

"Why didn't you up and give it him back then and there?" suggested the Sergeant, with a laugh. "Never mind, old boy, he was too big for you. 'He that fights and runs away'—you know the rest. You have to fight another day, you know. Come and have some supper any way, now."

Midst light banter, that the young man only half appreciated, another plate was set, and the events of the day discussed.

"I walked with the doctor towards the hospital," said the elder man, "and he told me—seeing, I suppose, that I knew a thing or two—that he and his friends had a scheme for mending matters. Strange we should have set upon him! He's had a practice up country, and seems to know all about the life, and a lot about the social question, too, though of course I could teach him a lot."

The daughter looked up amused, but said nothing.

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Final Act of the Congress of Vienna/Act XV

The Plenipotentiaries of the Powers who signed the Treaty of Paris of the 8th May 1814, assembled in conference,

Having taken into consideration that the commerce, known by the name of "the Slave Trade," has been considered, by just and enlightened men of all ages, as repugnant to the principles of humanity and universal morality; that the particular circumstances from which this commerce has originated, and the difficulty of abruptly arresting its progress, may have concealed, to a certain extent, what was odious in its continuance, but that at length the public voice, in all civilized countries, calls aloud for its prompt suppression; that since the character and the details of this traffic have been better known, and the evils of every kind which attend it, completely developed, several European governments have virtually come to the resolution of putting a stop to it, and that successively all the Powers possessing colonies in different parts of the world have acknowledged, either by legislative Acts, or by Treaties, or other formal engagements, the duty and necessity of abolishing it;

That by a separate Article of the late Treaty of Paris, Great Britain and France engaged to unite their efforts at the Congress of Vienna, to induce all the Powers of Christendom to proclaim the universal and definitive Abolition of the Slave Trade;

That the Plenipotentiaries assembled at this Congress cannot do greater credit to their mission, better fulfil their duty, and manifest the principles which actuate their august Sovereigns, than by endeavouring to carry this engagement into effect, and by proclaiming, in the name of their Sovereigns, their wish of putting an end to a scourge, which has so long desolated Africa, degraded Europe, and afflicted humanity;

The said Plenipotentiaries have agreed to open their deliberations, on the means of accomplishing so salutary an object, by a solemn Declaration of the principles which have governed them in this undertaking; accordingly, being duly authorized for this purpose, by the unanimous accession of their respective Courts to the principle laid down in the said Separate Article of the Treaty of Paris; they declare, in the face of Europe, that, considering the universal Abolition of

the Slave Trade as a measure particularly worthy of their attention, conformable to the spirit of the times, and to the generous principles of their august Sovereigns, they are animated with the sincere desire of concurring in the roost prompt and effectual execution of this measure, by all the means at their disposal; and of acting, in the employment of these means, with all the zeal and perseverance which is due to so great and noble a cause.

Too well acquainted, however, with the sentiments of their Sovereigns, act to perceive, that however honourable may be their views, they cannot be attained without due regard to the interests, the habits, and even the prejudices of their subjects; the said Plenipotentiaries at the same time acknowledge that this general Declaration cannot prejudge the period that each particular Power may consider as most advisable for the definitive Abolition of the Slave Trade. Consequently, the determining the period when this trade is to cease universally, must be a subject of negotiation between the Powers; it being understood, however, that no proper means of securing its attainment, and of accelerating its progress, are to be neglected; and that the engagement reciprocally contracted in the present Declaration, between the Sovereigns who are parties to it, cannot be considered as completely fulfilled, until the period when complete success shall have crowned their united efforts.

In communicating this Declaration to the knowledge of Europe, and of all civilized countries, the said Plenipotentiaries hope to prevail on every other government, and particularly on those which, in abolishing the Slave Trade, have already manifested the same sentiments, to give them their support in a cause, the final triumph of which will be one of the noblest monuments of the age which embraced it, and which shall have brought it to a glorious termination.

Vienna the 8th of February 1815.


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Author:William Channing Arnold

Works

 * 1911 Encyclopædia Britannica/Australia

title: Author:William Channing Arnold


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Rh and was already in a hurry to be off. "It was accepted by Monsieur Alphonse."

"I know that," said Charles; "but could you not manage to let me redeem the bill to-morrow? It is a courtesy—a favour I am anxious to do."

"With pleasure. Tell your messenger to ask for me personally at the bank to-morrow afternoon. I will arrange it; nothing easier. Excuse me; I'm in a hurry. Good-bye!" and with that he ran on—

—Next day Charles sat in his counting-house waiting for the messenger who had gone up to the bank to redeem Alphonse's bill.

At last a clerk entered, laid a folded blue paper by his principal's side, and went out again.

Not until the door was closed did Charles seize the draft, look swiftly round the room, and open it. He stared for a second or two at his name, then lay back in his chair and drew a deep breath. It was as he had expected—the signature was a forgery.

He bent over it again. For long he sat, gazing at his own name, and observing how badly it was counterfeited.

While his sharp eye followed every line in the letters of his name, he scarcely thought. His mind was so disturbed, and his feelings so strangely conflicting, that it was some time before he became conscious how much they betrayed—these bungling strokes on the blue paper.

He felt a strange lump in his throat, his nose

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102 began to tickle a little, and before he was aware of it, a big tear fell on the paper.

He looked hastily around, took out his pocket handkerchief, and carefully wiped the wet place on the bill. He thought again of the old banker in the Rue Bergère.

What did it matter to him that Alphonse's weak character had at last led him to crime, and what had he lost? Nothing, for did he not hate his former friend? No one could say it was his fault that Alphonse was ruined—he had shared with him honestly, and never harmed him.

Then his thoughts turned to Alphonse. He knew him well enough to be sure that when the refined, delicate Alphonse had sunk so low, he must have come to a jutting headland in life, and be prepared to leap out of it rather than let disgrace reach him.

At this thought Charles sprang up. That must not be. Alphonse should not have time to send a bullet through his head and hide his shame in the mixture of compassion and mysterious horror which follows the suicide. Thus Charles would lose his revenge, and it would be all to no purpose that he had gone and nursed his hatred until he himself had become evil through it. Since he had for ever lost his friend, he would at least expose his enemy, so that all should see what a miserable, despicable being was this charming Alphonse.

He looked at his watch; it was half-past four. Charles knew the café in which he would find

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