text:
Page:The Dial (Volume 76).djvu/608

492 the struggle there is developed the embryo which is the strongest and most capable of adapting itself to the various impressional reactions which form the final spiritual character of a man, and thus is established a more or less complete psychical individuality.

Strangely and to his own torment Leonid split into two: in one and the same week he could sing Hosannah to the world, and pronounce Anathema against it.

This was not an external contradiction between the bases of his character and the habits or demands of his profession; no, in both cases he felt equally sincerely. And, the more loudly he proclaimed Hosannah, the more powerfully resounded the echo: Anathema!

He said:

"I hate individuals who refuse to walk on the sunny side of the street for fear that their faces may be burnt or their jackets faded; I hate all those who for dogmatic motives hamper the free, capricious play of their inner ego."

Once he wrote a rather caustic article on the people of the shady side, and immediately after this—on the occasion of Emile Zola's death from gas fumes—engaged in a vigorous attack on the barbarous asceticism, at that time fairly popular, of the intelligentsia. But talking to me about that attack, he declared suddenly:

"And yet, you know, my opponent is more consistent than I am: a writer ought to live like a homeless tramp. Maupassant's yacht is an absurdity!"

He was not joking. We had an argument. I maintained that the more varied the needs of man, and the more eager he is for the joys of life, however paltry, the quicker develops the culture of the body and of the spirit. He retorted: "No, Tolstoy is right, culture is rubbish, it only maims the free growth of the soul."

title: Page:The Dial (Volume 76).djvu/608


text: Page:The Dial (Volume 76).djvu/310

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Page:The Dial (Volume 76).djvu/310


text:
Page:Complete Works of Count Tolstoy - 13.djvu/250

 the world, entirely rejected divine providence with all its actions; (b) the false teaching of the Pelagians, who rejected in particular the coöperation with rational and irrational beings, regarding this as incongruous with their perfection and freedom, and also (c) the contrary teaching of various sectarians, who, believing in unconditional divine predestination, to such an extent exaggerate the divine cooperation with the rational creatures that they almost destroy their freedom, and regard God as the true cause of all their good and bad actions; finally (d) the false teaching of certain sophists, both ancient and modern, who admit only the general providence and reject the particular, considering it unworthy of God.” (pp. 515-517.)

97. The actuality of divine providence.

98. The actuality of each of the actions of the divine providence. This actuality is proved by texts from the Book of Job, from the Book of the Wisdom of Solomon, from the Psalms, and from elsewhere. These texts prove nothing except that all men who recognized God recognized his almightiness.

99. The actuality of the two kinds of divine providence. Besides the general providence there is described the particular providence about each being taken separately.

100. The participation of all the persons of the Holy Trinity in the act of providence. All the persons take part in providence. This is proved from Holy Scripture; then, in conclusion, the explanation: “It is not difficult for a believer to explain why all three persons of the Deity take part in the act of providence. That is due to the fact that the providence of the world is an action of divine omniscience, omnipresence, all-wisdom, almightiness, and goodness, of such attributes as belong equally to all three persons of the Holy Trinity.” (p. 532.)

Then follows what pretends to be a solution of the


text:
Page:History of Philosophy.djvu/30

8 From Germany this spread to Scotland, England, France, and Italy, and in general it may be said that in the nineteenth century the seat of philosophy is essentially to be sought in the universities.

In conclusion, the share of the various peoples in the development of philosophy deserves a brief mention. As with all developments of European culture, so with philosophy,—the Greeks created it, and the primitive structure of philosophy due to their creative activity is still to-day an essential basis of the science. What was added in antiquity by the mixed peoples of Hellenism and by the Romans does not, in general, amount to more than a special form and practical adaptation of the Greek philosophy. Only in the religious turn which this last movement took (cf below, Part II. ch 2) do we find something essentially new which sprang from the harmonising of national differences in the Roman Empire. The scientific culture of the Middle Ages was also international, as is implied in the universal employment of the Latin language. It is with modern philosophy that the special characters of particular nations first present themselves as of decisive influence. While the traditions of medieval scholasticism maintain themselves most vigorously and independently in Spain and Portugal, the Italians, Germans, English, and French supply the first movements of the new science which reached its highest point in the classical period of German philosophy. Compared with these four nations, the rest stand almost entirely in a receptive attitude, a certain independence is noticeable, if anywhere, in more recent time among the Swedes.

§ 2. The History of Philosophy.

The more varied the character assumed by the problems and content of philosophy in the course of time, the more the question rises, what meaning there can be in uniting in historical investigation and exposition products of thought which are not only so manifold, but also so different in kind, and between which there seems to be ultimately nothing in common but the name.

For the anecdotal interest in this checkered diversity of various opinions on various things, which was perhaps formerly the chief motive of a "History of Philosophy," stimulated too by the remarkable and strange nature of many of these views, cannot possibly serve as the permanent centre of a genuine scientific discipline.

1. At all events, however, it is clear that the case stands otherwise with the history of philosophy than with that of any other science. For with all these the field of research remains fixed, on the whole at least, however many the variations to which its extent, its separation from a still more general field, and its limitation with reference to neighbouring fields, may be subject in the course of history. In such a case there is no difficulty in tracing the development of knowledge over a field which can be determined in this way, and in eventually making just those variations intelligible as the natural consequences of this development of insight.

title: Page:History of Philosophy.djvu/30


text:
Page:The Dial (Volume 76).djvu/311

ORTY years ago, there was a parlour game which the old were fond of inflicting on the young. It consisted of making a list of the ten greatest men, or the six greatest soldiers, or something of the kind. In Creative Spirits of the Nineteenth Century, Brandes gives us what one must suppose is his list of the twelve greatest men of that century. No doubt my readers know all about Paul Heyse, Esaias Tegnér, and Frederick Paludan-Müller, who are three of his "creative spirits." I must confess that I did not, and was surprised to find them in the catalogue, though I have no reason to suppose that they do not deserve their place. There are others in the list, however, against whom I feel more positive—for instance, Garibaldi. No doubt Italian unity was important; without it, we should not have had Fascismo and Mussolini, or d'Annunzio and Fiume, or President Wilson's surrender about Shantung. But the "creative spirit" of Italian unity was Mazzini, not Garibaldi; Garibaldi merely translated Mazzini's thoughts into drama. John Stuart Mill, another of the chosen Twelve, can hardly be called creative. His ideas came from his father and Bentham. Bentham certainly was one of the creative spirits of the Nineteenth Century; fifty years of English politics consisted in carrying out his ideas. Even in the purely literary field, where Brandes might be expected to have a surer touch, he is surprising. Apart from Mill, the only Englishman in his list is Swinburne, by whose death (he says):

"The English-speaking world, one of the largest groups on earth, lost its greatest lyric poet; in fact, the greatest lyric poet that ever wrote the English tongue, when skill and virtuosity are considered."

It is proverbially difficult to judge of poetry in a foreign lan-

title: Page:The Dial (Volume 76).djvu/311


text:
Page:The Dial (Volume 76).djvu/312

244 guage, in which obvious rhythms are more easily appreciated than subtler melodies; but even so, such a judgement shakes one's confidence in a critic. "Sabrina fair," for example, has "skill and virtuosity" far beyond the compass of Swinburne—not to mention thousands of other instances which swarm into one's mind. There is, however, one interesting fact in the essay on Swinburne, namely that, in the house of Karl Blind:

"Swinburne, soon after the publication of 'Poems and Ballads,' met for the first time Giuseppe Mazzini, who exacted from him a promise not to write any more erotic verse, but to dedicate his muse to the cause of liberty."

As long as he was allowed to drink to excess, he kept this promise; but when Watts-Dunton had made him sober, he took to praising British imperialism and attacking the Boers. Moralists have much to answer for.

The first essay in the volume was written in 1869, the last in 1915. This period is so long that little unity can be expected. The last essay is on Napoleon, and is written under the influence of the war. There is nothing in it that throws any new light on the subject, and one cannot help wondering why it was written. There are interesting facts about Napoleon: that Josephine's poodle bit him in the calf on their wedding-night as he was getting into bed; that he lost Genoa because the funds for its relief had been diverted by the War Minister to the payment of Josephine's milliner; that after the divorce he wrote to Josephine demanding that she should sympathize with his loneliness—and so on and so on. But the full-dress historical facts have lost their power to interest us, through familiarity; moreover the trail of rhetoric is over them all, in spite of the accident that they really happened. Psychologically, Napoleon is worthy of study because of the contrast between his amazing intelligence and his commonplace and vulgar temperament. Alexander and Caesar could say things worthy of great conquerors; Napoleon could never rise above bombast. But Brandes, for some reason, admires him, and attempts to defend him against the usual charges.

The most interesting essay in the book is the one on Ibsen. We are given to understand that from the Reformation till 1870 Scan-

title: Page:The Dial (Volume 76).djvu/312


text:
Page:Complete Works of Count Tolstoy - 13.djvu/181

Of God trine in persons.

Before proceeding to the disclosure of the dogma itself, I involuntarily stop at the words “in persons,” “God’s person.” I have read and studied the exposition of the dogmas about the essence of God. There was not definition there of the word person, or hypostasis, which was used in the definition of the Trinity. Only in the passage where the anthropomorphists were refuted it said that under the divine person we must understand “the manifestation of God in his works.” But that apparently has no reference to the Trinity. Maybe the definition of this word, so necessary for the comprehension of the Trinity, will become clear from the exposition itself. proceed to read. Here is the introduction:

“The truths about God, one in essence, and about his essential attributes, so far expounded by us, do not embrace the whole Christian teaching about God. In acknowledging God to be one, we have not yet the right to call ourselves Christians: the one God is professed also by the Jews, who did not accept Christ the Saviour as the Messiah, and who reject Christianity; he is also professed by the Mohammedans and has been admitted by many old and new heretics in the lap of Christianity itself. The full teaching about God, which it is necessary to keep in the heart and profess with the lips, in order worthily to bear the name of Christian, consists in this, that God is one and trine, one in substance, trine in persons.” (p. 156.)


text:
Page:The Book of Cats.djvu/101

Rh (You will observe that the poet sacrifices everything for the rhyme, and I do not blame him, when I contemplate the noble result):—

(Do you notice the poet's wit and humour?)

(There is a picture here of the Cook beating Whittington with two ladles.)

The poet's lines at this point have been beautifully illustrated by a picture of Whittington, sitting on the stone aforesaid, labelled "four miles to London," in an attitude of attention, whilst the

title: Page:The Book of Cats.djvu/101


text:
Page:The Dial (Volume 76).djvu/313

Rh dinavia slumbered—so much so that when Bjornsen wrote an early play about Mary Stuart he was obliged, in deference to Protestant orthodoxy, to give John Knox the most honourable rôle. Ibsen disliked the society of a small Norwegian town, wrote satires on it, and so was accused of immorality. Consequently he fled to the South, and in the Neapolitan sun found strength to write about northern gloom. Brandes makes much of his misanthropy, and suggests that he took up the cause of Woman partly from hatred of Man.

"He did not originally possess a large amount of sympathy for woman. There are authors who have a peculiar affinity for women, who have, indeed, a decided feminine element in their own natures. Ibsen does not belong to this class. I am quite confident he takes far more pleasure in conversation with men than with women, and he has certainly passed much less time in the society of women than is the wont of poets."

A cynic might suggest that this accounts for his being still able, in middle age, to idealize Woman; but far be it from us to subscribe to such a notion. Much of his work—notably The Master Builder—was still unwritten at the time of Brandes' essay (1883); probably a good deal would have had to be modified if the essay had been brought up to date.

I have said nothing of the essays on Renan and Flaubert. They say the usual things pleasantly, but add little to our understanding of their subjects. It is a mark of the one-sideness of what passes as "culture" that such a book can be written without the inclusion of a single man of science. When one views the Nineteenth Century in perspective, it is clear that science is its only claim to distinction. Its literary men were mostly second-rate, its philosophers sentimental, its artists inferior to those of earlier times. Science ruthlessly forced novelties upon it, while men of "culture" tried to preserve the old picturesque follies by wrapping them in a mist of muddled romanticism. Until "culture" has made its peace with science, it will remain outside the main current of events, feeble and querulous, sighing for the past. The world that science has been making may be disgusting, but it is the world in which we have to live; and it condemns to futility all who are too fastidious to notice it.

title: Page:The Dial (Volume 76).djvu/313


text:
Page:The Dial (Volume 76).djvu/320

HE : Great is Allah: even I, alas, could not deceive him. By every promise of faith and canon of the law, I should now find myself in The Paradise of the Prophet, reclining on silken cushions and sipping delicious sherbets; the fresh sweet sound of bubbling fountains should comfort me; I should be soothed by the scent of great sleeping flowers, their petals like amethysts and rubies and sapphires and liquid opals. I should be charmed by the sight of peacocks spreading their fans; and the nightingales in the thicket of ilex should sing to me like my own heart. Some tender young maid, wide-eyed and nimble as a gazelle, should be not far from me; her hair should be lightly touching my cheek; my hand should be wandering over her bosom. From the impregnable safety of my happiness I should be looking abroad through all the heavens and surveying the earth; the maxims of the wise should be on my lips and in my soul the joy of understanding. Walking upon the bastions of Paradise, my arm linked in that of a friend, of him that my soul trusts utterly, I should be repeating the words of the poets, and he in answer, without haste or error, should be composing for me tenderer and more beautiful verses of his own; and we should be marvelling and sighing together at the ineffable greatness of God and the teeming splendour of the earth. Yes, legally, I should have been saved. Was I not exactitude itself in every religious duty? Did I ever allow myself the least licence, on the ground that I was a philosopher, unless I had a text to justify me? Did I blasphemously lay my assurance of salvation in my own merits or in the letter of the law, rather than in the complacency of the Compassionate and the Merciful One, who having made us can forgive and understand? Ah, if ever Allah could be deceived, certainly I should have deceived him. But the Omniscient looked into my secret heart, and perceived that I was no believer, and that whilst my lips invoked his name and that of the Prophet,

title: Page:The Dial (Volume 76).djvu/320


text:
Page:Journal Of The Indian Archipelago And Eastern Asia Series.i, Vol.4 (IA in.ernet.dli.2015.107697).pdf/120

LOUIS S. JACKSON Assistant Resident.

Singapore, 23rd January, 1850.


text:
Page:Xenophon by Alexander Grant.djvu/177

Rh and the eyes continue unmoved; also, while asleep, she moves her nostrils frequently, but when not asleep, less often." The huntsman, sallying forth in a light loose dress, with light sandals on, and a thick staff in his hand, when he gets to the hunting-ground, vows to Apollo and to Diana the huntress a share of what may be captured; he then sets his dogs to draw for the scent, which we will suppose to be quickly discovered. "Off go the dogs now with joy and spirit, discovering two or three scents as the case may be, proceeding along and over them as they intersect, form circles, run straight or winding, are strong or weak, are caught up or not; the animals passing by one another, waving their tails about incessantly, hanging down their ears, and flashing their eyes. When they are near the hare, they soon let the huntsman know it, by vibrating their whole bodies, and jealously vying for the lead, now clustering together, now spreading abroad, again dashing on, till at last they hit upon the hare's form and rush in upon her. Up she springs, and away she starts, and the huntsman gives the view-hallo, 'Forward, dogs, forward! right, dogs, right!' and wrapping his coat round his arm, he takes his staff and runs after the dogs, taking care not to head the chase." The hare, running in a ring, is expected to come round to where the nets are set, and so get caught. If not, the hunt must be pursued, as with beagles in modem times; and all the incidents of the day are described in the most lively manner by Xenophon, with instructions for the tactics to be pursued, and the proper cries and modulations of


text:
Page:Xenophon by Alexander Grant.djvu/178

168 the voice to be used. When the hare has been caught, either by hunting or by driving it into the nets, the huntsman takes up his snares, and having rubbed down the dogs, quits the hunting-field, stopping occasionally, if it be noon-tide in summer, that the dogs' feet may not become sore on the way.

The element of nets in Xenophon's hare-hunting may be considered by some to give it a poaching character, which consists in having too great an eye to the pot—that is, to the actual capture of the animal by whatever means, instead of considering the pursuit itself, conducted in noble form and under honourable restrictions, to be the truer end in the sportsman's mind. But, on the other hand, Xenophon's genuine interest in the working of the dogs is a sportsmanlike feature. It is to be feared that no point so favourable can be found in his account of hunting the deer or antelope. One plan that he recommends is to lie in wait before daybreak, and watch the hinds bringing back their suckling fawns into the grassy glades. Then to seize up a fawn from its bed, on which the hind, its mother, hearing its cries, will rush upon the man that holds it and try to take it horn him, when she may easily be worried by the hunter's dogs and despatched with his spear. Another plan is, when the fawns are grown older, to separate one of them from the herd of deer, and run down it with fleet and strong Indian dogs. A third is to set snares in the deers' path, consisting each of a noose with a clog attached. When a deer puts its foot into one of these, the clog


text:
Page:The Book of Cats.djvu/102

82 merry church of Bow is to be seen on the other side of a wooden fence, apparently fifty yards off.

(I think, now, that "took't" shows real genius! How else could you have got over the difficulty?)

(This is true pathos.)

(This part wants thinking over. It means Whittington sent the Cat with his master; please, however, read on):—

title: Page:The Book of Cats.djvu/102


text:
Page:The Dial (Volume 76).djvu/321

Rh my trust was all in Aristotle and in myself. Sharpening therefore in silence the sword of his wrath, he overruled my legal rights by a higher exercise of equity and reduced me, as you see, to themiserable condition of a pure spirit. Here among heathen ghosts I pine and loiter eternally, a shadow reflecting life and no longer living, vainly revolving my thoughts, because in my thoughts I trusted, and missing all the warm and solid pleasures of Paradise, because I had hoped to win them without blinding my intellect, or suffering old fables to delude me.

 * Is it not some consolation to consider that if you were not able to deceive Allah, Allah was not able to deceive you?

 * Small consolation. Pride of intellect is the sour refuge of those who have nothing else to be proud of. Strong as my soul was in other virtues, and generous my blood, intellect prevailed too much in me, dashed my respect for my vital powers, and killed the confidence they should have bred; it overcame the illusions necessary to a creature, and caused me to see all things too much as God sees them.

 * A rare fault in a philosopher.

 * May Allah impute it to me for humility and not for blasphemy, but I never wished to resemble him. Yes, I know what you are about to say. The divine part in us, though small, is the most precious, and we should live as far as we may in the eternal. Far be it from me to deny that, or any other maxim of Aristotle; especially now, when that exiguous element in myself is all that is left of me. But, frankly, I pine for the rest. Are not even the souls of your friends the Christians, wretchedly as they are accustomed to live, waiting now in their forlorn heaven for the last day, when they shall return to their bodies, and feel again that they are men and not angels? Intellect, being divine, comes into our tents through the door; it is a guest and a stranger to our blood. Its language is foreign to us, and painfully as we may try to learn it, we always speak it ill. How often have I laughed at Arabs pluming themselves in Persian, and at Persians blasphemously corrupting the syllables of the Koran which they thought to recite; for few, like me, are perfect masters of both tongues. And do you suppose Allah does not smile at our rustic accent when we venture to think? But there are other tricks of ours which he does not

title: Page:The Dial (Volume 76).djvu/321


text: Page:The Dial (Volume 76).djvu/308

title: Page:The Dial (Volume 76).djvu/308


text:
Page:Xenophon by Alexander Grant.djvu/179

Rh will impede its running; it may then be tired out, and speared by the hunter.

Boar-hunting in Xenophon is a more dangerous and manly sport. When the boar is tracked to his lair, nets are set in the neighbouring outlets, and he is roused by dogs, the hunters following with spears. When he has involved himself in a net he is speared; but he often turns and charges, and then the spear is used like a fixed bayonet on which to receive his charge. The boar may by a twist of his head wrest the spear from the hunter's hand, who then must immediately throw himself flat on his face, so as to prevent the boar from being able to wound him with his upward-turned tusks, and a comrade must instantly step forward and divert the beast by another attack. Such was the boar-hunting of the ancients—not, perhaps, equal in thrilling excitement to the "pig-sticking" of Anglo-India, and yet full of adventure and risk. Horace places the love for this sport among the "ruling passions" of mankind, and describes the hunter, when the boar has broken through the nets and got away, remaining out all day in pursuit of him, forgetful of the tender bride whom he has recently married.

Of hunting large game—that is, lions, leopards,


text:
Page:Xenophon by Alexander Grant.djvu/180

170 lynxes, panthers, and bears—Xenophon speaks briefly as a foreign sport. He mentions that in some places the beasts are poisoned with aconite mixed in lumps of food, and placed in their way. In other places they are intercepted in the plains when they have come down from the mountains at night, and are speared by men on horseback. Elsewhere they are taken by means of pitfalls, with live goats for bait.

Thus far the treatise is of a purely technical character; but Xenophon, in concluding it, gives way to his love of moralising, and preaches a somewhat incongruous and irrelevant sermon. He returns to his old theme, the excellence of the practice of hunting as preparing a man to serve his country. Then he goes on to the worth of toilsome pursuits in general, and, though virtue is toilsome, says that mankind would not shun the pursuit of her if they could only see in bodily form how beautiful she is. This train of thought reminds him of the "Sophists," or professional teachers of morals and rhetoric. These he denounces as impostors, and in reference to the subject which he has been treating, he calls them "hunters for rich young men." There is, he adds, another spurious kind of hunters; namely, the political place-hunters. Their example young men should avoid, and should rather devote themselves to field-sports, with a happy faith that the gods delight in and approve of these, and that by practising them they may become a benefit to their parents, their friends, and their country.

The whole of this peroration is so little in keeping with the former part of a very excellent treatise, that


text:
Page:Tales and Legends from the Land of the Tzar.djvu/105

Rh And poor Prince Akem, after a great deal of storming, married the ugly green frog.

Some time after these grand events, the king said to his sons,—

"Tell your wives to bake me, by to-morrow morning, some very, very soft white bread; but, mind you, it must be so wonderfully white and light and soft that the like was never seen, nor ever likely to be seen again."

Away went the princes. Egor and Vania were happy and cheerful, for they thought their wives could do everything, which, of course, was the proper way of thinking! But Prince Akem left his father's palace in rather a different frame of mind, and small blame to him, poor fellow! When he got to the hole where the frog lived he was very sad and miserable, and rather enraged as well.

"Why are you so sorrowful, my prince?" asked the frog.

"How can I possibly be otherwise?" returned Akem, somewhat impatiently. "The king, my father, has ordered me to tell you to bake him some very white bread by to-morrow morning. It must not be like the ordinary bread, but quite different from anything that has ever been seen. It must be white and light and soft, and goodness only knows what else."

"Is that all?" said the frog. "Well, then, go to sleep, and to-morrow morning you will find all that the king, your father, requires. For the present good-night, and don't worry yourself."

She waited (or, we should say, the frog waited) until the prince was sound asleep, then running,


text: Journal of the Indian Archipelago and Eastern Asia/Series 1/Volume 4/Census of Singapore


text:
Page:Tales and Legends from the Land of the Tzar.djvu/106

90 or rather hopping, to the entrance of the hole, she threw off her frog-skin, and behold—a beautiful and graceful princess! But so lovely, so charming, was she that no mortal ever saw or ever even dreamt that such a being could possibly exist. Then she cried out in a voice which sounded like the sweetest music,—

"My cooks and my servants, listen to my call, and do my bidding faithfully. Bake and bring me some white bread, such as I had when I lived at the court of the king, my father."

Next morning, when the prince woke from his slumbers, he was astonshed, as well as delighted, to see some beautiful white bread lying by his side. He took it to the palace, and gave it to the king, his father, who was just as much delighted with it as his son had been, saying that it was far better than he really wanted it to be. But he again gave his sons another order for their wives. This time it was to get him a beautiful silk carpet, such a one as had never been seen before, and was not likely to be seen again.

"What has happened, my prince?" asked the frog, when Prince Akem returned from the palace, looking very dull and dreary. "Was not the bread of the right kind?"

"Yes, the bread was right enough; but the king wants you now to get him a silk carpet, something that has never been seen before, and is never likely to be seen again."

"Cheer up, my prince," laughed the frog. "You really must not be so down-hearted about such trifles.


text:
Page:Xenophon by Alexander Grant.djvu/181

Rh some are inclined to think that it must have been added on by the hand of a forger. But the manner of the writing is like that of Xenophon, when in his most sermonising and rhetorical vein. It was perhaps written at a different period of his life from the main body of the 'Treatise on Hunting.' We know that the ancients indulged in frequent revisions of their works; and it is not impossible that Xenophon, at a period when his taste and style had been somewhat impaired by age, took up the chapters on hunting which he had written in his vigorous manhood, and, by way of a finish, added to them this cold harangue.


text:
Page:Tales and Legends from the Land of the Tzar.djvu/107

Rh Go to sleep, and to-morrow morning you will find the loveliest carpet that ever mortal eye beheld; so good-night!"

As soon as the prince fell asleep, the frog went to the entrance of the hole, changed itself into the beautiful princess as on the night before, and cried out,—

"Cold winds and warm winds, listen to my call! Hasten to the palace of the king, my father, and bring me the carpet that lies in my room. Away!"

No sooner said than done. When morning came, Prince Akem saw, to his surprise, a most beautiful as well as extraordinary carpet lying in front of his bed. On it were all the kingdoms, towns, seas, and rivers in the world, with ships sailing on the seas, and boats on the rivers. Besides all this, there were wars going on between countries; the guns were firing, and the wounded soldiers were lying about on the battle-fields. But the most surprising thing of all was that all the people, the animals, flowers, trees, grass, and everything on the carpet were alive!

Great was the astonishment at court when Prince Akem brought this wonderful carpet to his father, and greater were the thanks the young prince received.

But the king gave another order, which to Prince Akem seemed far more difficult than the others. It was that each of the young princes should bring his wife to the palace on the following day, that the king might thank them himself for all the trouble they had taken for him in trying to please him.

Prince Egor and his brother Vania went to their homes light-hearted and happy. But not so Prince


text:
Page:Complete Works of Count Tolstoy - 13.djvu/182

 What does that mean? All the attributes of God, as given in the division about the essence of God, such as unlimitedness, immeasurableness, and the others, exclude the concept of person. The fact that God is a spirit is still less in agreement with persons. What, then, does “in persons” mean? There is no answer to this, and the exposition goes on.

“This doctrine forms the radical, essentially Christian dogma: directly upon it are based, and, consequently, with its refutal are inevitably refuted, the dogmas about our Redeemer the Lord Jesus, about our Sanctifier the All-holy Ghost, and after that, more or less all the dogmas which refer to the house-management of our salvation. And in professing God as one in essence and trine in persons—” (p. 168.)

In essence God is one, and God, it was said in the preceding, is a spirit. In spite of the essence, it was said that God had fourteen attributes. All the attributes exclude the concept of person. What then is “in persons”? There must, then, be still a third division. First it was (1) according to the essence and (2) according to the attributes. Now a third division is added: according to persons. On what is this division based? There is no answer, and the exposition goes on:

“By professing in this manner we differ not only from the pagans and certain heretics, who assumed many or two gods, but also from the Jews, and from the Mohammedans, and from all heretics, who have recognized the one God only.”

What do I care from whom I differ? The less I differ from other people, the better it is for me. What is a person? There is no answer, and the exposition is continued:

“But being the most important of all the Christian dogmas, the dogma about the Most Holy Trinity is at the same time the most incomprehensible.”


text:
Page:Handbook of the Swatow Dialect.pdf/23

 * 1) Who are you?
 * 2) He is my father.
 * 3) Have you a mother?
 * 4) When did you marry?
 * 5) More than ten years ago.
 * 6) How many children have you?
 * 7) I have several.
 * 8) How old is the eldest.
 * 9) The eldest is a girl.
 * 10) Is she married?
 * 11) How many brothers have you?
 * 12) One elder brother, one younger.
 * 13) Have you any sister?
 * 14) I have one elder sister and one younger.
 * 15) Are you married?
 * 16) I am engaged, but not married yet.
 * 17) When are you going to be married?
 * 18) It is not fixed yet.
 * 19) I fancy I shall get married next year.
 * 20) What is this child crying for?
 * 21) He is hungry.
 * 22) Give him something to eat.
 * 23) Call the nurse to carry him.
 * 24) Take him out for a walk.
 * 25) He doesn't want to come.
 * 26) Never mind whether he wants or not.
 * 27) This is my nephew.
 * 28) Is he a native of the place?
 * 29) What does he come here for?
 * 30) He has come to buy things.
 * 31) When is he going back?
 * 32) In two or three days.


text:
Page:Tales and Legends from the Land of the Tzar.djvu/108

92 Akem; he felt sadder and more miserable than ever, for how could he possibly take the ugly green frog to the palace? Everybody would laugh at him and pity him, which he would never be able to stand.

When the frog saw him looking so sad, she again asked him the reason.

"How can I be happy?" said the poor prince. "The king, my father, has ordered my brothers and me to bring our wives before him to-morrow to thank them himself for all the trouble they have taken. But how can I take you to my father's court, you ugly green frog?"

"You are very rude, my prince," replied the frog. "But never mind; don't be sad. Go to the palace alone, and I shall follow later. When you hear a terrible noise like thunder, and the people all dreadfully frightened and wondering what it is, tell them that it is only the frog, your wife, coming to the palace in a box."

Next day the two elder brothers arrived with their wives at the king's palace, and laughed at Prince Akem, saying,—

"Where is your wife? Why did you not bring her with you? You could easily have put her in your pocket!"

Hardly had they said these words when there was a terrific clap of thunder, which shook the whole kingdom, and made all the people tremble.

"Be not afraid, good people," said Prince Akem calmly. "It is only the frog, my wife, coming to the palace in a box."

The king and all his people were rather astonished


text:
Page:Xenophon by Alexander Grant.djvu/182

one of the works of Xenophon is usually the first Greek prose book that is put into the hands of the schoolboy; but it is for the sake of his language rather than his matter that Xenophon is read in our schools and colleges, and thus he is read in a fragmentary way, and comparatively few people have anything like a complete knowledge of his writings. It has indeed been too much the fault of classical education in England to think exclusively of the language and style, and to disregard the study of the actual life and ideas of the ancients, as treasured up in their books. But in bringing, as in this little volume, an ancient classical author to the notice of English readers, there is no longer the temptation to rest contented with an admiration of the words; the matter must stand forth, as it were, en deshabille, and the question must be asked, What is this famous author worth for all time, when his sentences have been robbed of that perfection of form which undoubtedly entitled him to be appreciated as an artist of style?


text:
Page:Tales and Legends from the Land of the Tzar.djvu/109

Rh and rushed to the balconies and windows; and what was their amazement when they beheld a carriage of pure gold, with diamond windows, drive up to the palace-gates, with six beautiful white horses and powdered footmen! But out of this wonderful vehicle there stepped a most beautiful princess, clad in garments of gold and silver, with such a number of diamonds about her that, together with her marvellous beauty, they dazzled the eyes of the lookers-on, and lighted up the palace and court as though by lightning. Prince Akem felt rather puzzled; but she went straight up to him, and put her arm through his, and led him into the grand reception-room, where the king and his courtiers were waiting. They were greatly charmed with this beautiful frog-princess. As for the king himself, he was too delighted to speak or do anything. A grand feast was then ordered, and they all descended into the dining-hall, where they made merry, eating and drinking as much as they pleased, and then they proposed the health of Prince Akem and his frog-princess. The most remarkable thing about the frog-princess was that, whenever there was any wine left in her glass, she at once poured it down her left sleeve, and what little meat there was left on her plate she threw down her right sleeve.

Prince Egor's wife, having noticed this, thought she would do the same. Later on in the evening the frog-princess danced with Prince Akem. While the rest looked on as they danced, she waved her left hand three times in the air, and lo! and behold a little pond appeared. She then waved her right hand, and


text:
Page:Handbook of the Swatow Dialect.pdf/24

 * 1) Ler se simmy nahng?
 * 2) E se wah-gi peh.
 * 3) Ler oo ah-baw, ah-baw?
 * 4) Ler tee-teang-see ts'wah-bo?
 * 5) Tjee-dzoon oo dzap-gwap-nee.
 * 6) Oo tjeeay-dzoy keeah?
 * 7) Oo naw-sah-gi.
 * 8) Twah-gi oo tjeeay-dzoy-hooey?
 * 9) Twah-gi se dzah-bo.
 * 10) Oo ch'oot-mung ah-booey?
 * 11) Ler oo kway-gi heeah-tee.
 * 12) Dzek-gi ah-heeah, dzek-gi ah-tee.
 * 13) Oo dzay-mooey ab-baw?
 * 14) Yah oo dzek-gi ah-dzay, dzek-gi ah-mooey.
 * 15) Ler oo ts'wah-bo ah-booay?
 * 16) Oo dzaw: booay ts'wah.
 * 17) Tee-teang-see i ts'wah?
 * 18) Hwahn booay teeah-teeay.
 * 19) P'ah-sung may-noe i ts'wah.
 * 20) Tjee-gi no-keeah k'ow-dzawnee?
 * 21) E-gi-to khooun.
 * 22) Poon e cheeah.
 * 23) Hahm ah-baw li, p'aw e.
 * 24) P'aw e kher khow, t'it t'aw.
 * 25) E m hwah-hee-li.
 * 26) M kwahn e hwah-hee m hwah-hee.
 * 27) Tjee-gi se wah-gi tiet.
 * 28) E se pung-tee-nahng ah m se?
 * 29) Li tjee-kaw dzaw-me ser.
 * 30) E li boy mooey.
 * 31) Tee-teang-see i tung-kher?
 * 32) Kay naw-sah jit.


text:
Page:Tales and Legends from the Land of the Tzar.djvu/110

94 two beautiful white swans were seen sailing about on the pond.

The people stood looking on in wonder and amazement, until it became Prince Egor's turn to dance with his wife; and as they danced the fair damsel waved her left hand, just as the frog-princess had done, but, alas! she only splashed all the people with the wine. She tried her right hand, but the bones and meat which she had concealed in her sleeve flew right into the king's eyes, and hurt him very badly on the nose. He grew very angry, and ordered his guests to go to their respective homes, and trouble him no more.

Meanwhile, Prince Akem found time to run home to the frog's hole, determined that that beautiful princess should never be changed into a frog any more. He searched everywhere for the frog-skin, which he at last found and burnt. When the lovely frog-princess reached home, and found what the prince had done, she became very sad, and wept bitterly.

"Oh, Prince Akem," she cried, "what have you done? Oh, if you had but waited a little longer, all would have gone well; but now, alas! farewell! You will have a difficult task if you wish to find me again, my beloved prince; but if you want me to come back to you, take this pair of iron boots, put them on, and go to the tenth kingdom at the World's End. There you will find me waiting for you. Farewell!"

She embraced the unhappy prince, and, changing herself suddenly into a lovely white bird, flew away up into the spotless blue sky and was out of sight, leaving Prince Akem alone in his terrible and uncon-


text:
Page:Xenophon by Alexander Grant.djvu/183

Rh This is the sort of question which we have now to answer about Xenophon. And in the first place, it must be remembered that in regarding an ancient author from a "real" point of view, there is a historical and antiquarian interest in the very imperfection of his ideas. Flint knives and arrow-heads are prized for our museums, not for their excellence, but for their comparative inadequacy to their respective purposes. So, too, the expression by an old writer of very limited and even erroneous thoughts on subjects with regard to which the world is now better instructed, may be interesting to us as a contribution to the history of the mind of man. From examples of this kind we see that

and we learn to know how unequal was the greatness of the ancients. While in the spheres of Art and the Beautiful and Abstract Thought the Greeks are the masters for all modern times, we find what an immense advantage over them has been given to us by the development of the separate sciences.

The study of Xenophon's writings is peculiarly fertile in reflections of this kind. He serves very well as the representative Greek of the fourth century before Christ. He stands forth as the product of Athens, of the teachings of Socrates, of the debates in the Agora, and, generally speaking, of the "Aryan principles of education." The circumstances of his


text:
Page:Handbook of the Swatow Dialect.pdf/71

 ON SALE.

At Messers. Kelly & Walsh's, Shanghai.

IN THE PRESS.

ALSO:


text:
Page:Xenophon by Alexander Grant.djvu/184

174 life gave him a wide experience and a sort of cosmopolite point of view. He seems a typical instance of the "sound mind in a sound body." He was endowed with great activity, curiosity, and enlightened intelligence, and he wrote on war, contemporary history, politics, the lives of great men, education, finance, rural and domestic economy, the equestrian art, and the chase. He serves then to us as a measure of ancient Greece in many of the departments of life. And when we read a treatise like the 'Revenues of Athens,' written by a man of his eminence, we see how totally undeveloped in his time must have been the notions of political economy and of foreign politics, as implying a system of different powers in relation to each other. We see the want of the idea of science in his assuming that the silver mines of Laurion were inexhaustible, instead of referring to any mineralogical data on the subject. We see a great contrast to our own notions in his opinion, laid down in the 'Œconomicus,' that agriculture is the easiest of all arts, requiring only the application of common-sense. In the same work we find the indorsement of that degraded conception of the position of the wife in a household, which was one of the weakest points in ancient Greek civilisation. Throughout his histories and military disquisitions we see how comparatively petty and barbarous in their details the most important wars of his day were. No great general had as yet lived; the movement of large masses of troops had not become a science. There was no artillery more formidable than the bow and arrow, or the stone


text: Page:Journal of the Straits Branch of the Royal Asiatic Society (IA journalofstrait121878roya).pdf/160


text:
Page:Tales and Legends from the Land of the Tzar.djvu/111

Rh solable grief. He tore his hair, walked to and fro in the little chamber under the earth, called himself all the most awful names he could think of; but finding that all this did not bring back his beautiful wife, he pulled on the iron boots which she had given him, and bent his way to the tenth kingdom at the World's End, though he had not the slightest idea as to where it was—he thought it must be somewhere, so away he went.

He walked on and on for days and days, until he met a very old man, bent with age, whose hair was white as shining silver.

"Good day, father," said the prince.

"Good day to you, young prince. Whither are you going?" asked the old man, "and why?"

The prince told the old man his grief.

"Ah, Prince Akem! why did you do anything so silly as to burn the skin? It was not you who made it, and therefore you had no right to burn it. You see Princes Vera the Wise—as she is called in her country—is a very cunning princess, very much more learned than her father, and he is by no means a donkey. Well, the king, her father, got very angry with her for something, and changed his beautiful daughter into an ugly green frog for three years. These three years are now almost at an end, and if you had waited patiently Princess Vera would have been changed into her proper shape, and you would not have had all the bother of going to find her, and getting into trouble, as you are likely to do now. However, I have very little time, so I must bid you good-bye. But stop. Here is a little ball; take it, and follow


text:
Page:Xenophon by Alexander Grant.djvu/185

Rh rolled down a hill. And the least consideration convinces us, that the ten thousand Greeks, with their spears and their pæan, would have had no more chance than so many South-sea islanders, and not half so much chance as the Abyssinians of King Theodore, against a single European regiment armed with the breech-loader.

It is difficult at first to realise the differences in external things between the ancient Greeks and ourselves. It is difficult not to forget that Greek society was based on slavery, and that every house in Athens was more or less filled with captives from Asia Minor or Thrace, or elsewhere, whose vernacular language probably the master of the house did not understand. It does not occur to one to remember that such a simple instrument as the stirrup had never been introduced to assist the riders of ancient Greece. But an author like Xenophon going into homely details, and giving us unfaded photographs of daily incidents, fresh as they occurred twenty-two centuries ago, is of the utmost value in enabling us to see these things, and to "restore" in imagination the life of ancient Greece. No more graphic and stirring narrative than that in which Xenophon traces the fortune of the Ten Thousand was ever written. And his practical treatises on the Horse and on Hunting are excellent in themselves, and are full of interest from an antiquarian point of view.

Apart then from his style, Xenophon's chief merit and his chief service to modern readers consist in the amount of information he has preserved. The 'Ana-


text:
Page:Tales and Legends from the Land of the Tzar.djvu/112

96 it whithersoever it goes, and stop when it stops. Farewell!"

The silver-haired old man had vanished before Prince Akem had time to thank him for his kindness. On went the prince, following the little ball, which, strange to say, rolled on and on without stopping until it came to a little hut standing on chickens' legs, and which was turning round and round like a weather-cock, only much faster, so that it was impossible for any one to get in. Before the wonderful hut the ball came to a sudden standstill. The prince, who was getting hungry as well as tired, was glad to find a place where he would be sure to have something to eat and drink; but the question was, how on earth was he to get in? After waiting a moment to think, he at last called out,—

"Little hut! little hut, stand still, if you can, with your front to me and your back to the forest!"

And the little hut actually obeyed.

Prince Akem entered, and found a very old, old witch, with wooden legs, sitting on a bench sharpening her iron teeth. She seemed very much astonished to see the hut come to a standstill.

"I smell the blood of a Russian! Who is there?" Then, looking towards the door, she beheld Prince Akem.

"Oh, it is you. Prince Akem!" she said in a kinder tone. "And what, may I ask, brought you here?"

"Ah! you old, grey, wooden-legged, iron-toothed old witch, could you not have the politeness to get me something to eat and drink before asking me


text:
Page:Xenophon by Alexander Grant.djvu/186

176 basis' is of course full of information, not only about Greek manners, but also about the state of the Persian Empire, the geography of many interesting countries, and the characteristics of several wild tribes. The 'Hellenica' is a contemporary record of the affairs of Greece for a period of fifty years, and we have only abstained from abridging it, because to do so would be to rewrite a portion of Greek history which has been often and well written in English before. To the 'Memorabilia' men look for a particular kind of information—information about the strange personality of Socrates. It is true that Xenophon has not done the work of recording the conversations of his master as well as might be wished. He had not the fine perception or dramatic faculty which would have been requisite for the task. But the collection of facts which he gives is, as far as it goes, valuable.

The ancients considered Xenophon a "philosopher," and Diogenes Laertius writes his life as such. But his only claim to be called so is, that he was a pupil of Socrates, and wrote anecdotes about him. Xenophon never uses a metaphysical word or utters a metaphysical thought in all his writings. He was a moralist, and apparently he could not understand that Socrates was anything more than a moralist. Xenophon's ethical philosophy was expressed in his 'Education of Cyrus,' though often repeated without variation in other books. It comes to something of this kind—that a man should train his body by hunting and similar exercises, and his mind by debate and discussion; that he should be very sober and temperate;


text:
Page:Journal Of The Indian Archipelago And Eastern Asia Series.i, Vol.4 (IA in.ernet.dli.2015.107697).pdf/252

year I sent you an account of the funeral of the king Thien Tri. This year I shall give you some details regarding the investiture accorded to the new king Tu Duc by the Emperor of China.

According to a custom or law prevailing from time immemorial, the kings of Cochin-China must receive investiture from the Emperor of China. Although this investiture consists in a simple formality, since the Anamese kingdom is altogether independent of the Chinese Empire, yet to this day the kings would consider that something was wanting to their royalty, if they had not obtained a diploma from the Emperor of China, and the people also, would not regard as altogether king a sovereign who had not been instituted by a foreign power. Down to the present time the ceremony of investiture has taken place at Kê Cho, the old capital of the kingdom and former abode of the kings, and since Tonquin and Cochin-China have formed only one state, of which the capital is Hué in Northern Cochin-China, the kings have still repaired to Kê Cho and there met the Chinese ambassadors. This journey of the king is made with great pomp, great fatigue for the mandarins and soldiers, and great cost for the people; for in this country it is the people who pay for all. Besides the taxes which they are obliged to pay regularly, if there is anything new or unusual, duties are imposed upon them, or they are obliged to bear all the expenses. When the king Tu Duc ascended the throne, some mandarins directed his attention to the burdens which would be imposed upon the people if he went to Kê Cho as usual, and solicited him to request the Emperor of China to send his am- bassadors to Hué. This reason of the mandarins was only a pretext, for, as I shall presently shew, the people were more oppressed than if the king had gone to Kê Cho. The true motive was that they wished to save themselves the trouble of the journey. However this might be, they succeeded in persuading the king, who besought the Emperor of China that the ambassadors of the Celestial Empire should come to his Capital to give him investiture. It even appears that he was not disposed to submit to this formality, if the Emperor had refused his request. After some negotiation, China acceeded to the demand, and as soon as certain intelligence of this concession was received in Cochin-China, every thing was put in train to give the coming deputies of China a great idea of the Anamite kingdom. For this purpose the population which bordered the road by which they must pass were obliged to set to work, and had to labour during four or five months. It was decided that the ambassadors should only make a short journey each day, so that they might be a long time on the road, and be persuaded that the kingdom was


text:
Page:Xenophon by Alexander Grant.djvu/187

Rh very god-fearing, especially in the matter of seeking signs and omens; very just and truthful; that he should possess, or acquire, the art of influencing and ruling over other men, and that he should use that art for beneficent ends. Such was the whole duty of man according to Xenophon. It was a simple doctrine, and we can easily see that it was compounded of the Spartan ideas of education, with some of the intellectual and moral ideas of Socrates. We may conclude, then, that Xenophon was no philosopher in the proper sense of the term. Even as a moral essayist, as in the 'Cyropædeia,' the 'Hiero,' the 'Agesilaus,' &c., he is not strong, but only passable. His strength is not in deep thoughts or elevated sentiments, not as a master of the true and the beautiful, but as a manly, straightforward writer of information, and as having admirably told one deeply interesting story—the epic tale of the Ten Thousand Greeks.

At the same time, we must not refuse to allow to Xenophon a certain amount of originality. It is probable that he had no model before him, either for his 'Anabasis' or for his 'Memorabilia.' And it seems not unlikely that his ' Banquet' may have been the first imaginary dialogue introducing Socrates that was ever written. If so, it gave the idea to Plato, who, taking it up, wrote dialogues that are to the 'Banquet' of Xenophon as the plays of Shakespeare to those of Marlow. The various minor works of Xenophon are specimens of a kind of originality—not the originality of creative genius, but rather a sort of practical inventiveness which showed him what things might


text:
Page:Journal Of The Indian Archipelago And Eastern Asia Series.i, Vol.4 (IA in.ernet.dli.2015.107697).pdf/253

 immense. At each interval of 12 or 15 miles, palaces were built to receive the ambassadors and all their suite. The people were obliged to bear the cost of the wood and other materials, and to supply the workmanship for all these buildings. All the roads were newly repaired, all the streams were cleared out, and at a later period when the ambassadors passed, it was still the poor people who were obliged to furnish everything necessary for them, and in the greatest profusion. The people were thus unusually op- pressed, perhaps four times more than if the king had gone to Kê Cho. The king it is said gave some money to pay the people, but the mandarins of the provinces kept it all to themselves.

At the 6th moon the ambassadors after having heen many times announced, entered the kingdom by the most northerly part of Ton- quin, and it took them more than a month to travel from the borders of China to Hué. They loitered, but not as had been wished, for the Chinese were accompanied by sorcerers or astrologers who decided if the water or the air of the country in which they found themselves were salubrious. It therefore often happened that on the decision of the sorcerers they passed through three or four stations in the same day. When they had stopped, and wished again to proceed the astrologers determined if there was nothing in the stars which opposed the journey, and they performed charms. They also frequently offered sacrifices. The Chinese never travel with- out all these superstitions. The caravan consisted of about 140 persons. At the head was a Chinese mandarin of the 2nd order, who was the first ambassador, besides three other inferior man- darins, an interpreter and four or five sorcerers or astrologers. The rest were soldiers. On the confines of the kingdom many Chinese vagabonds seeing that it would be profitable to be in the suite of the ambassadors, joined it as if to serve as escort. The Chinese professed a great contempt for the Anamites, and during the journey frequently subjected them to all kinds of annoyances. The soldiers and the vagabonds who followed the embassy, made the Cochin- Chinese carry them, and they proved themselves exacting and cruel. The king had given orders to treat the Chinese well and not to cross them in anything. Thus the Cochin-Chinese were obliged to submit to all. The people were constrained to furnish provisions of all kinds, and the Chinese wasted them in a strange manner. What they could not use, was thrown into the fields or into the rivers. However their natural voracity was not wanting ; at each station they weighed themselves, to ascertion if they had lost any of their good condition, and if they were a little reduced in their weight, they stopped to repair by eating what they had lost. At the station near where I was, in two days they caused an expense of at least 3,000 ligatures, which with the Cochin-Chinese is the same as 3,000 dollars to other people. Wherever the embassy passed, the mandarins of the provinces came to do it honor, and


text:
Page:Journal Of The Indian Archipelago And Eastern Asia Series.i, Vol.4 (IA in.ernet.dli.2015.107697).pdf/254

 when it approached the capital, the king sent mandarins, soldiers, elephants and boats to meet it.

On the 17th of the 7th moon the ambassadors arrived at the capital, and were received by many mandarins of different grades with great ceremony. They were conducted to a house built for the occasion near one of the gates of the city. The 1st ambassa- dor sat down in the centre of the house, and the Cochin-Chinese mandarins saluted him by prostrating themselves, and six cannons were at the same time fred. The ambassadors then seated themselves in palanquins carried by soldiers and entered the city with great pomp; they were accompanied by Cochin-Chinese mandarins, by three thousand men bearing arms and standards, and there were also elephants and horses. All proceeded in regn- lar order and arrived at the house which had been prepared for them with great care in the exterior city.

The capital of the Anamite kingdom, called Hué or Thua Thien or Phuxuan, is composed of two cities, the one exterior, the other interior. The city which is styled exterior is surrounded by walls and a considerable river, and is fortified in the European manner. It is entered by 10 bridges corresponding to 10 gates. This city which is very large contains what is called the interior city, which is in the middle, the different public offices, the houses of some near relations of the king, barracks, prisons, magazines and grana- ries. Some persons of the people also live there, but they are poor, and are petty traders who sell rice, betel, and other commo- dities required by the soldiers. This is perhaps the capital which offers the most dismal aspect in the whole world. All groan under the tyranny of a despot who imagines that he is the only person in all his kingdom who ought to be happy, and of mandarins who only study to deceive the king, and to oppress the people for their own profit. The city called interior, in the middle of the exterior town, is also surrounded by walls. It contains the palace or seraglio of the king into which no man is permitted to enter except some eunuchs, the palace of the mother of the king, the house in which the king receives the mandarins and a guard-room for the soldiers who mount guard at the gate. The royal kitchens are in the exterior town.

The 22nd day of the moon was the day fixed for the ceremony of investiture, and the place was the house in which the king receives his mandarins. In the morning six cannon reports announ- ced that the ambassadors had set out from their house, and imme- diately afterwards 9 other guns made known that they had reached the gate of the interior town. The king had already repaired to the place where he was to receive his diploma; he advanced beyond the gate to receive the ambassadors; when the latter perceived this, they descended from their palanquins and all entered together, the king on the right, the ambassadors to the left. The diploma was laid upon a kind of estrade or altar in the midst of perfumes.


text:
Page:Xenophon by Alexander Grant.djvu/188

178 be done, though it did not lead him to do them in the very highest way. Genius, indeed, in the highest sense, we must absolutely deny to Xenophon, who had abundant versatile talent, but who lacked "the vision and the faculty divine." He is not great even as a historian: his 'Anabasis' is wanting in general reflections, and his 'Hellenica' is merely the work of an annalist, standing to Thucydides, whose history he undertook to continue, much in the same relation as Smollett occupies towards Hume. We must withdraw, in short, all claim for Xenophon to rank among the greatest writers of antiquity. He comes into a second class, and is admirable, as far as his thought and matter are concerned, only for those qualities which we have above attributed to him.

To this extent, and no further, we should agree with Colonel Mure, whose account of Xenophon (in his 'Critical History of the Language and Literature of Ancient Greece') is from beginning to end a severe attack. Amongst other things, he impugns the good faith of Xenophon as a historian, and stigmatises him as exceedingly false in the colour which he gives to various transactions. Mr Grote, on the other hand, places unbounded reliance on all the statements of Xenophon. Probably an estimate between these two extremes may be the correct one. It is very likely that Xenophon's account of his own share in the 'Retreat of the Ten Thousand' should be taken cum grano salis. It was the practice of ancient historians to insert in their narratives, as having actually been spoken, speeches which they composed in cold blood


text:
Page:Journal Of The Indian Archipelago And Eastern Asia Series.i, Vol.4 (IA in.ernet.dli.2015.107697).pdf/255

 Then the Mandarin, minister of ceremonies, invited the king to approach, and the king came in front of the altar, and saluted by prostrating himself five times; while he remained on his knees the 1st ambassador took the diploma, and standing in the middle of the estrade, turned towards the king, he read it through, and then gave it to the king who holding it above his head prostrated himself once. The diploma was then delivered to one of the princes near him, and the king again saluted it by prostrating himself five times. This done the king conducted the ambassadors beyond the gate, and they returned in the same order in which they had set out.

On the next day, the 23rd of the moon, the ambassadors went to a kind of temple or pagoda, built in the exterior town in honor of Thien Tri, father and predecessor of Tu Duc, to offer a sacrifice to him and to raise him definitively to the rank of a god. Can- non again announced their departure and their arrival at the pagoda. The king had also repaired thither, and he came out to receive the ambassadors. When they had entered the pagoda, the ambassadors placed upon a kind of altar of perfumes, the rescript of the Emperor of China which elevated the defunct king to the rank of celestial spirits. The king Tu Duc then advanced and saluted the altar by prostrating himself five times. He then stepped a little aside, and left the ambassadors to offer the sacrifice. It was the Chinese only who offered this sacrifice, which consisted in making prostrations, burning incense, offering meats and other eatables, and there were amongst other things whole buffaloes and pigs. The ceremony which was performed on this day, is a sequel of that of the day before, because the old king in virtue of the investiture which he had formerly received, must necessarily become holy and god. When therefore he is replaced by another upon the earth, it is proper that he should be assigned a place in the superior regions.

Of such consists the ceremony of the investiture of the kings of Cochin-china, which has a religious rather than a political aspect; and it is probably a remnant of primitive traditions, greatly disfi- gured by the superstition and the passions of men. However in countries even the most barbarous an innate and natural sentiment seems to indicate that man cannot have power over other men, if it is not communicated to him by a superior order; and this is what the Christian doctrime expresses by these words of St. Paul —non est potestas nisi a Deo.

The ambassadors had sent presents to the king, who only accepted pencils, paper and ink. The king also offered to the 1st ambassador 10 bars of gold and fifty bars of silver, but he accepted nothing. The other ambassadors and the soldiers, however, took not only all that was given to them, but they even carried away everything that was of value in the houses which had been prepared for them both in the capital and on the road. They also required five thousand soldiers for the return, to carry their baggage and to


text:
Page:Journal Of The Indian Archipelago And Eastern Asia Series.i, Vol.4 (IA in.ernet.dli.2015.107697).pdf/256

 protect them in case of attack. And they perhaps had some reason to fear; for the Anamite people, already so poor, could not view with a favorable eye those who now despoiled them of the little they had.

There has occurred this year another event in this country which has caused universal consternation; namely, the invasion of the cholera morbus. This cruel malaly has traversed all the provinces of the kingdom, and death which accompanies it has struck down numerous victims. In the month of September the plague com- menced its ravages in the royal province and it advanced rapidly towards the north. It was most terrible in the month of October ; since that time the malady has lost its intensity, but on certain days it breaks out again with a new vigour, and I cannot say when it is likely to cease. There are those who assert that the royal province alone has lost a hundred thousand inhabitants, but this number is evidently exaggerated and must be reduced to twenty thousand. Each of the other provinces has also lost perhaps ten or fifteen thousand inhabitants. All are agreed in saying that the Christians have been visibly protected. The number of deaths amongst them is, in proportion, infinitely smaller than amongst the pagans. During the epidemic every one could see, by evidence, the difference which there was between the idolaters and the Christians. For whilst the first, in spite of the respect which they outwardly profess for the dead, a respect which ap- proaches to idolatry, and has the force of religion with the greater number, abandoned the dead and the dying; the Christians, on the contrary, trusting in God, practised all the works which Christian charity prescribes. Some very horrible things have happened amongst the pagans; corpses were thrown into the rivers, and obstructed the windings; men attacked by sickness, bat still full of life, were very quickly cast out of the houses, and interred or thrown into the rivers; many are pointed out who had strength to save themselves and are still alive; infants some months old only were left near the corpse of their mothers, who had some- times been covered with a little earth, and have there perished after crying for a few hours. The Christians were able to save some of these poor creatures. It is thus that God visibly punishes this people who have contended against him in persecuting his Holy Religion, and in putting to death its ministers and faithful servants; and punishes in particular, perhaps, the edict which ap- peared last year, in which it was said that Christians took no care of their dead, and which condemned the European priests to be cast into the sea.

Disease has not been the only scourge which has afflicted this kingdom during the present year." Famine has also prevailed there. The heat and the drought have been dreadful. There was no rain for nearly six months, and the atmosphere was constantly heated from 36 to 40 degrees centigrade (96º to 104º fahr.) in the


text:
Page:Journal Of The Indian Archipelago And Eastern Asia Series.i, Vol.4 (IA in.ernet.dli.2015.107697).pdf/257

 shade. The rice could not germinate; and where by dint of labour they were able to form some rice fields and the plant came up, the torrents of ran which afterwards ensued, swept all away. I am assured that in some provinces men were reduced to feed themselves on banana leaves, which they do not even give to animals except when they have nothing else. Since the commencement of the epidemic the king has remained shut up in his palace, and gives audiance [sic] to no one; the great mandarins for more than a month have attended to nothing, and are sunk under the weight of an absorbing dread. May they open their eyes and labour to repair the evil which they have done. The people know well that it is God who thus punishes; but nothing appears to indicate in the great who govern any sentiment of amendment.

Northern Cochin-China, 14th December 1849

P.


text:
Page:Xenophon by Alexander Grant.djvu/189

Rh as suitable to the occasion. Xenophon, no doubt, followed this plan in writing his 'Anabasis' and he may have allotted to himself a rather more prominent and favourable position on some occasions than others would have assigned him. Thus far his writing may have been a sort of Dichtung und Wahrheit; but there is every reason to believe that the truth greatly preponderated. Xenophon, of course, had his prejudices, and he was a versatile Greek of rather superficial character; but, on the whole, he was manly and well-intentioned, and to consider falsehood as being a prominent characteristic of his nature seems to us to be unjust and unfounded.

Before taking leave of him we must say a word about his style, which this volume has not been able to represent, except in so far as it has enabled the reader occasionally to notice the homely raciness of his expressions. Several instances of this occur in the exact translation given above (page 62) of a long passage from the 'Anabasis.' Colloquial vigour is the eloquence of Xenophon. For the rest he is pure, simple, and lucid. The Greek language had been perfected in Xenophon's youth by sophists and rhetoricians—by the Greek orators with Pericles at their head, and by the great historian Thucydides. Xenophon used the language, thus developed, as an instrument of which he was perfectly master. In his best works he writes as if he did not think about style at all, but simply aimed at saying, in a plain manner, what he had to say. His taste and cultivation gave an unstudied refinement to his diction; and his freedom from all


text: Journal of the Indian Archipelago and Eastern Asia/Series 1/Volume 4/Investiture of the King of Cochin-China by an Envoy of the Emperor of China in 1849


text:
Page:Xenophon by Alexander Grant.djvu/190

180 eccentricity and from all excessive specialty of mind, allowed his writings to attain to a sort of national and universal standard, rather than an individual character. And so it has come about that the model of classical Greek prose is considered to be preserved, not in the laboured antithetical greatness of the style of Thucydides, nor in the lovely half-poetical diction of Plato, but in the everyday sentences which make up the page of Xenophon. Not only are these the study of the English schoolboy, but the newspaper writers of Athens at the present day, in hopes of reviving some of the classical purity of the ancients, are said to be diligently engaged in teaching the corrupt modern Greek language to copy Xenophon.


text: Page:Xenophon by Alexander Grant.djvu/191


text:
Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/52

 them, and captured two guns and 1,000 small-arms. hastened to the rescue, and, as the crowds of villagers became more numerous, had to seek the assistance of the prefect. At this moment only a quarter of the ransom money had been paid, and the Fu Kien marines just arrived that very day. If orders had been given to surround and slay the foreign soldiers and take the [civilian] foreigners prisoners, we might have held them as hostages, ordered the ships beyond the Bogue, and then discussed terms at leisure, entirely as it should have suited us. This is the seventh turning-point in Canton affairs. However, our generals had not the wit to see this, but sent the prefect to use his persuasive powers with the people. After a whole day, he at last succeeded in getting safely out of the crowd on board his ship. The foreign ships now left one after the other; some of the largest got ashore, and the country people offered to burn and plunder them; but would not hear of it. Notwithstanding, a military graduate did succeed in blowing up one of the foreign ships at Ch'ün-pi [Chuenpee] by means of some fire-ships he had got together, and all the others then made off. Another success was that of the Fatshan volunteers, who got to the windward of the Kwai-kong Fort, and killed a score more of the enemy by throwing a


text:
Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/53

 poisonous dust into their eyes. They also succeeded in routing a foreign sampan sent to the rescue. All these facts were duly reported to the Emperor, who sarcastically replied, that the "village volunteers had apparently been able to accomplish more than the whole of the armies of China!" , too, was very much mortified, and issued a "proclamation," forsooth, calling upon the people "not to test the leniency of Great England's officers again!" The people sent him a defiant reply saying:—"As you profess that your ships and guns are invincible, why did you not attack Canton during Commissioner 's viceroyalty? The other day, when you were surrounded, why could not you fight your way out without begging aid from the prefect? Having now entrapped our disloyal statesmen into peace proposals and withdrawal of the troops, you succeeded in getting far into the country. If you dare to show your faces in the river again, and we do not assemble in myriads to burn your ships and annihilate your ugly selves, then we are not good subjects of the Great Ts‘ing Empire!" At this juncture there were 36,000 volunteers training night and day in the two Canton districts; and, when heard of these preparations, he dared not accept the challenge, but, knowing that it was hopeless to regain trade at Canton, changed his policy; and a month later the Amoy affair occurred.


text:
Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/54

 the historian, in summing up, remarks that it was the closing of trade, and not the forced surrender of the opium, that brought on the Canton War, the events leading to which were, the objections, generally, to sign away the lives of opium traders, and, specifically to deliver over the homicide. [Great Britain had already sacrificed the gunner of the "Lady Hughes" in 1784, and the Americans the Italian in 1821]. It is plain that had not a rebellious heart, inasmuch as he offered to agree to confiscation, offered rewards for the discovery of the murderer, and wished to await news from home. Finally, the laws provide for the ransom of Mongols and other uncivilized criminals by a fine in cattle, so that our demands upon him were altogether too exacting. The Rear-Admiral should have been executed for his corruption, instead of being merely degraded. The Hoppo and his men, whose irregular charges more than doubled the regular import duties, and who had been battening for years upon the co-hong merchants, should have been compelled, instead of the latter, to pay for the war. It would have been better to sacrifice the Customs' interests for a time; to devote full attention to measures of defence, and, by abolishing the Hoppo's extortions, to secure the good-will of the other foreigners. Just as the Astronomical Board avails itself of foreign as-


text:
Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/55

 tronomers' labours, so we might have got a few Americans, Dutchmen, and Portuguese to instruct skilled Chinese artificers at Canton in the art of shipbuilding, and have offered to purchase foreign ships, guns, rockets, and powder from any persons wishing to sell. Not only could we have obtained these articles in exchange for our produce, but we might have accepted them in payment of duties. In this way we might have been content to extract a few millions only from the co-hong merchants, and in a short time we should have been able to confront foreign skill with Chinese skill. We could have leisurely strengthened the walls of outer Canton and the forts upon the river; got our armies properly together, and trained them up to naval tactics, gradually extending the same reforms to Amoy, Ningpo, and Shanghai; after which a grand review of all the fleets might have been held at Tientsin, and such a spectacle of naval greatness witnessed as China had never seen before. What enemy would then have dared to attack us? How could opium then have ventured into China? What slanderers would have then dared to open their mouths? This would have been what may be called "setting your own house in order first." Why, then, the hurry to make a show on the high seas and abroad? Some say that if the efforts of Commissioner, who preserved the proud integrity of Canton without charging for a single extra soldier,


text:
Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/56

 had been imitated farther north, the Emperor would have had no cause for serious anxiety at all, and the island pirates would have been reduced to impotence; that, therefore, it is unfair to lay all the blame on him, instead of on the unpreparedness in the north, and the cowardice afterwards shown at Canton. Moreover, earnestly recommended that foreigner should be got to fight foreigner after the fall of Ting-hai, and that the integrity of our possessions should be maintained, and the three millions at Canton spent upon ships and guns. What a pity his advice was not tried! agrees with the popular verdict that trade should not have been stopped, but with the reservation that opium should not have been included any more in the trade, and that steps should have been taken to prevent the English from taking advantage of the weakness of China's maritime preparations to act as once acted in Corea and  in Formosa. here reads a lecture upon the subject of not interfering with the man at the wheel, or with the driver of the coach who is entrusted with the reins: but this literary effort of his in no way concerns the story, and is omitted from this translation.


text: Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/57


text: Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/58


text:
Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/59

THE NANKING TREATY.

HE yielding to terms on the part of the English at Canton in May 1841 was owing partly to our armies having to escape from immediate peril, and partly to the anxiety of the enemy to replenish his military chest with our money; so that neither side had leisure to think of trade arrangements: and the foreign soldiers, knowing, after their narrow escape at Sám-yün Village, that they had drawn upon themselves the hatred of the people of Canton, whose ferocity they now had reason to fear, did not dare to enter the Canton River any more for purposes of trade. The co-hong merchants were unwilling to go to Hongkong on account of the perils of the sea, and therefore it was proposed to exchange Hongkong for Tsím-sha Point and Cowloon. As the Emperor had not yet been invited to agree to Hongkong being given up, the Tartar-General and the Viceroy felt that the other two places were still more out of the question, and therefore arranged that [the foreigners] should come to Whampoa as before. But the enemy would not allow us to repair the Bogue Forts, which


text:
Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/60

 they razed, conveying the masonry to Hongkong for use there. They also wanted us to remove the piles and other obstructions in the river. Whilst haggling was going on as to these points, trade existed only in name. The prefect had agreed with to pay a military indemnity of six million dollars in addition to the value of the opium; but the Tartar-General called the former sum a "balance owing by the co-hong merchants," and never reported the latter at all. As soon as the foreign ships had withdrawn, we re-blocked the more important river-approaches, and rebuilt the forts; and, in short, put our defences in such a state that the enemy could not force his way in as before. The hostile community now blamed for not having exacted another port, and spread a report that the King of England had blamed him for incapacity, and had appointed as military general in his stead, who was going up the coast, and would repeat the demands made last year at Tientsin. [He arrived on the 10th of August.]

There was a typhoon at Hongkong in July [21st], and joined  in despatching a hasty memorial, which reported that innumerable foreign ships had been dashed to pieces, innumerable foreign soldiers and Chinese traitors swept into the sea; that all their tents and mat-sheds, the


text:
Page:Tales and Legends from the Land of the Tzar.djvu/113

Rh what I came for? You might have thought that I was hungry."

The witch laughed.

"True, my prince, it was not kind of me I admit. Come! eat, drink, and make merry!"

So saying, the old lady hobbled to a little safe, and brought out some eatables and drinkables, which she put before the prince on a little wooden table.

When Prince Akem had done eating and drinking to his perfect satisfaction, he turned to the old witch and told her his tale.

"Oh, my dear child!" exclaimed the good-natured old witch, "why did you not come before? Your wife, Princess Vera, has been here, and waited for you, and was grieved that you did not come. She has not been gone very long. She may forget you if you don't make haste now; so go at once to my dearly-beloved sister, who lives in a hut not many miles off. She may be able to tell you where your wife is."

The prince thanked the witch, and, leaving the hut, followed the little ball until it stopped before a hut similar to the last one. Here the prince cried out as before,—

"Little hut, little hut, stand still, with your front to me and your back to the forest!"

This hut also obeyed him. Prince Akem walked in, and saw an old woman, much like the first only older, but she seemed very merry.

"I smell the blood of a Russian! Who is there?" she cried, looking up at the prince and smiling. "What do you want in my humble dwelling, Prince Akem?" H


text:
Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/61

 new Praya, etc., had been utterly annihilated; that the sea was literally covered with corpses; and so on. The Emperor thereupon returned solemn thanks to the god of the seas, and announced the event to the whole Empire. Over a hundred promotions were sanctioned for the gallant defence of Canton;—and meanwhile the whole fleet of foreign ships had gone to Fu Kien and taken Amoy! When Amoy was attacked the previous year, the Admiral had lost no time in obtaining sick-leave. TÊNG T‘ING CHÊNG and the taotai had confined themselves to defending the old forts and piling up ramparts of sand, the natural strength of which kept the enemy off. Admiral, on taking over charge, at once denounced his predecessor's cowardice in the most furious terms, and likewise and  for recommending peace at Canton: but he was in fact himself only a bragging and self-glorifying fool. He represented 's cautious, defensive policy in slighting terms, and requested the Emperor's sanction to an expenditure of two million taels, to be spent on fifty new ships of war, with which he proposed to sweep the English from the seas. He raised 9,000 new infantry and marines, and built three new forts on the islands off Amoy, all of which preparation proved waste labour when the news arrived of the peace


text:
Page:Chinese account of the Opium war (IA chineseaccountof00parkrich).pdf/62

 negotiations at Canton, and the new levies had to be dismissed. On the 26th of August, however, the foreign fleets appeared suddenly off Amoy, and handed in a document calling for the surrender of the port until all the demands made the previous year at Tientsin should have been conceded. The next morning the ships sailed into the inner harbour, and began to reconnoitre with steam-launches in order to find out the range and direction of our guns, which wore ascertained to be all fixtures; after which, of course, they kept out of range. A number of boats now advanced together, and their attack was met by our soldiers stationed on Kulang Sü and on two of the other islands. Two steam-launches and one man-of- war were sunk, and one mast was damaged besides. Two or three of their ships now concentrated their fire on one fort, and, after this had fallen, proceeded to another, causing considerable loss of life. Finally the great fort was attacked, and our dismissed marines turned renegade and assisted in the attack. YEN and LIU boat a retreat at the same moment; the pirates landed, and turned our own guns upon the city of Amoy, the public buildings, markets, etc., of which place were demolished within twenty-four hours; YEN and LIU retired upon T'ung-an city, and Amoy fell into the pirates' hands, [with a loss of two killed and seven wounded]. However, the foreigners,


text:
Page:The Cession of Louisana to the United States.pdf/1

Dear Sir—You mentioned to me in conversation, a few days since, that the contemplated secession of Louisiana from the Union was looked upon as fraught with a peculiar difficulty, arising from the fact of its having been purchased by the United States, and that this difficulty would probably be forced on the consideration of the State Convention which is to meet at Baton Rouge on the 23d of this month. You further did me the honor to desire the expression of my views to you on the subject. As it is one of general interest, I hope that you will give your sanction to the publicity of this address, which, otherwise, would only have been submitted to your private perusal.

It is, I know, the popular impression that the United States, in consideration of a certain sum of money paid to France for the purchase of Louisiana, acquired that province, with all the rights of unqualified, unconditional and absolute property, in the same way that a cotton or sugar plantation is conveyed by one to the other by a notarial act of sale. But a careful examination of that treaty of cession, with all the circumstances attending it, may somewhat modify that impression.

The United States, being informed of the retrocession of Louisiana to France by Spain, became extremely solicitous to obtain from that power the cession of New Orleans, with a limited adjacent territory, but sufficient to give them egress to the Gulf of Mexico. At first Bonaparte, who was then the ruler of France, showed himself unfavorable to the attempted negotiation on the part of America. However, on the 10th of April, 1803, he said to his Ministers: “I know the full value of Louisiana, and I have been desirous of repairing the fault of the French negotiator who abandoned it in 1763. A few lines of a treaty restored it to me, and I have hardly recovered it when I must expect to lose it. But if it escapes from me, it shall one day cost dearer to those who oblige me (meaning England, then the mistress of the seas,) to strip myself of it, than to those to whom I wish to deliver it.” Notwithstanding the stern necessity to which his iron will felt compelled to bend, he still clung to the much-prized acquisition, and still hesitated.

But a few days later, he said to one of the members of his Council: “Irresolution and deliberation are no longer in season. I renounce Louisiana. It is not only New Orleans that I will cede; it is the whole colony, without reservation. I know the price of what I abandon, and have sufficiently proved the importance that I attach to this province, since my first diplomatic act with Spain had for its object its recovery. I renounce it with the greatest regret.” Then he added: “For a hundred years France and Spain have been incurring expenses for improvements in Louisiana, for which its trade has never indemnified them. Large sums, which will never be returned to the treasury, have been lent to companies and to agriculturists. The price of all these things is justly due to us. If I should regulate my terms according to the value of these vast regions to the United States, the indemnity would have no limits. I will be moderate in consideration of the necessity in which I am of making a sale.” The high personage to whom Bonaparte was addressing these words, and who was to be his negotiator with the American Plenipotentiaries, made some general observations on the cession of the rights of sovereignty, and expressed his doubts as to whether the inhabitants of the territory could be the subject of a contract of sale or exchange. Bonaparte replied impatiently, with his usual abruptness: “You are giving me, in all its perfection, the ideology of the law of nature and of nations. But I require money to make war on the richest nation in the world. Send your maxims to the London market. I am sure that they will be greatly admired there, and yet no great attention is paid to them, when the questions is the occupation of the finest regions of Asia.” Notwithstanding this sarcastic remark, it will be seen that the Minister’s objection, which Bonaparte seemed to treat so slightingly, sank in his mind, and that he subsequently provided for it in the treaty of cession. His sagacious intellect even anticipated another objection. “Perhaps,” he continued, “it will also be objected that the Americans may be found too powerful for Europe in two or three centuries; but my foresight does not embrace such remote fears. Besides, we may hereafter expect rivalries among the members of the Union. The confederations that are called perpetual only last till one of the contracting parties finds it to his interest to break them, and it is to prevent the danger to which the colossal power of England exposes us, that I would provide a remedy.” That great man evidently did not understand how a confederation of sovereign States could be maintained beyond the time when it would not be to the interest of any one of the parties to keep up the confederation, and much less when the majority became