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      The treatment of the passions by the Stoic school presents greater difficulties, due partly to their own vacillation, partly to the very indefinite nature of the feelings in question. It will be admitted that here also the claims of duty are supreme. To follow the promptings of fear or of anger, of pity or of love, without considering the ulterior consequences of our action, is, of course, wrong. For even if, in any particular instance, no harm comes of the concession, we cannot be sure that such will always be the case; and meanwhile the passion is23 strengthened by indulgence. And we have also to consider the bad effect produced on the character of those who, finding themselves the object of passion, learn to address themselves to it instead of to reason. Difficulties arise when we begin to consider how far education should aim at the systematic discouragement of strong emotion. Here the Stoics seem to have taken up a position not very consistent either with their appeals to Nature or with their teleological assumptions. Nothing strikes one as more unnatural than the complete absence of human feeling; and a believer in design might plausibly maintain that every emotion conduced to the preservation either of the individual or of the race. We find, however, that the Stoics, here as elsewhere reversing the Aristotelian method, would not admit the existence of a psychological distinction between reason and passion. According to their analysis, the emotions are so many different forms of judgment. Joy and sorrow are false opinions respecting good and evil in the present: desire and fear, false opinions respecting good and evil in the future.53 But, granting a righteous will to be the only good, and its absence the only evil, there can be no room for any of these feelings in the mind of a truly virtuous man, since his opinions on the subject of good are correct, and its possession depends entirely on himself. Everything else arises from an external necessity, to strive with which would be useless because it is inevitable, foolish because it is beneficent, and impious because it is supremely wise.Mme. de Verdun, an intimate friend of hers, came to see her in the morning, and regarding her with disapprobation, asked whether she had got everything ready that she would require; to which Lisette, still occupied with her picture, replied with a look of astonishment that she did not know what she would require.

      A little way off an old man was wrapping the naked body of a poor woman in a white cloth; then he fastened it to two poles to dip it in the river; finally, with the help of another Sudra, he laid the corpse on a meagre funeral pile, and went off to fetch some live charcoal from the sacred fire which the Brahmins perpetually keep alive on a stone terrace overlooking the Ganges. He carried the scrap of burning wood at the end of a bunch of reeds, and, praying aloud, walked five times round the pyre, which completely concealed the body. Then he gently waved the bunch of reeds, making them blaze up, and placed them beneath the wood, which slowly caught fire, sending up dense curling clouds of white vapour and slender tongues of flame, creeping along the damp logs that[Pg 167] seemed to go out again immediately. But suddenly the fire flared up to the top of the pile; the flesh hissed in the flame, and filled the air with a sickening smell.The troops marched to Oranienbaum, the Emperor fled and proposed to abdicate and retire to Holstein with the Countess Woronsoff, but he was persuaded to go to Peterhoff in order to make arrangements, was seized by the conspirators, thrown into prison, where six days afterwards he was murdered by the Orloff, who held the supreme power in their hands. [46] Whether or not Catherine was consenting to this is not certain, though very probable. She hated Peter, by whom she had been oppressed, threatened, and ill-treated, and who had purposed to divorce her and disinherit her son.

      of having some family. Would you like me to tell you something?

      To walk about Paris was at first most painful to Mme. de Montagu. The sound of carts in the streets made her shudder, the churches were [259] mostly in ruins or closed. The few that were open were served by prtres asserments.

      The one at the end accomplishing a graceful pirouette is me--I mean

      In former years, before the marriage of the Queen, [113] Mme. Le Brun had seen her, as a very young girl, at the court of her grandfather, Louis XV., when she was so fat that she was called le gros Madame. She was now pale and thin, whether from the austerities of devotion she now practised, or from her grief at the misfortunes of her family and anxiety for her sister, Madame Elizabeth, and her eldest brother, the King of France.That the head of an excitable, thoughtless girl not sixteen, should be turned by the whirl of pleasure and admiration into which she was launched, cannot be surprising.


      As we crossed the bridge, I asked my escort why these houses were set on fire. I heard then, for the first time, that "they had been shooting," and they told me of cowardly civilians, who shot from the windows at unsuspicious soldiers, or24 stabbed them treacherously. But of course they had experienced nothing of the kind; it had happened to troops who were now moving ahead. They had, however, taken part in the revenge, and told of it with glittering eyes: how they fired the houses of francs-tireurs and then shot the people who, nearly stifled, appeared at the windows; how in "holy" anger, in order to avenge their comrades, they subsequently entered the houses and destroyed everything. I did not answer, did not know what to think of it, but shuddered, because it was so gruesome.


      I feel like taking a little healthful recreation; I want to see


      It had been remarked that at the moment of the birth of this most unfortunate of princes, the crown which was an ornament on the Queens bed fell to the ground, which superstitious persons looked upon as a bad omen.I found that I had left my purse in the pocket of my other coat.