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His mental powers were as fertile as ever, but his bodily strength, despite his robust constitution, sometimes broke down under the prodigious fever of creation. Balzac’s physician, Dr. Nacquart, obliged him to take a rest. “I am ill,” he wrote at this time. “I have been resting all through the latter part of May (1841) in a bathtub, taking three-hour baths every day to keep down the inflammation which threatened me, and following a debilitating diet, which has resulted in what, in my case, amounts to a disease, namely, emptiness of the brain. Not a stroke of work, not an atom of strength, and up to the beginning of this month I have remained in the agreeable condition of an oyster. But at last Dr. Nacquart is satisfied and I am back at my task and have just finished The Diaries of Two Young Brides and have written Ursule Mirouet, one of those privileged stories which you are going to read; and now I am starting in on a volume for the Montyon prize.” (Letters to a Foreign Lady, Volume 1, page 560, Letter of June-July, 1841.)
“‘Life,’ he says, ‘is a definite combination of heterogeneous changes, both simultaneous and successive, in correspondence with external coexistences and sequences.’”
The bandit’s question and impudence made me smile.
1.respectable medical authorities, for several hours. The author or
2.In maintaining this principle, the greatest difficulty to be encountered does not lie in the appreciation of means towards an acknowledged end, but in the indifference of persons in general to the end itself. If it were felt that the free development of individuality is one of the leading essentials of well-being; that it is not only a coordinate element with all that is designated by the terms civilization, instruction, education, culture, but is itself a necessary part and condition of all those things; there would be no danger that liberty should be undervalued, and the adjustment of the boundaries between it and social control would present no extraordinary difficulty. But the evil is, that individual spontaneity is hardly recognized by the common modes of thinking as having any intrinsic worth, or deserving any regard on its own account. The majority, being satisfied with the ways of mankind as they now are (for it is they who make them what they are), cannot comprehend why those ways should not be good enough for everybody; and what is more, spontaneity forms no part of the ideal of the majority of moral and social reformers, but is rather looked on with jealousy, as a troublesome and perhaps rebellious obstruction to the general acceptance of what these reformers, in their own judgment, think would be best for mankind. Few persons, out of Germany, even comprehend the meaning of the doctrine which Wilhelm von Humboldt, so eminent both as a savant and as a politician, made the text of a treatise — that “the end of man, or that which is prescribed by the eternal or immutable dictates of reason, and not suggested by vague and transient desires, is the highest and most harmonious development of his powers to a complete and consistent whole;” that, therefore, the object “towards which every human being must ceaselessly direct his efforts, and on which especially those who design to influence their fellow-men must ever keep their eyes, is the individuality of power and development;” that for this there are two requisites, “freedom, and a variety of situations;” and that from the union of these arise “individual vigor and manifold diversity,” which combine themselves in “ originality.”1>
The human race now settled down to a long period of armed peace, in which the Mountain Federation developed its defences, propagated its gospel, and strove to make its own social order a model for the future order of the world. The imperialists meanwhile prepared for the war in which Tibet and its satellites and their dangerous ideas must be extirpated. Peace, however, revived the rivalry of the imperial tyrannies. When a sudden rebellion broke out in the remote British Isles, and was supported by an attack by the Mountain Peoples against Russian forces in Iran, the Chinese government refrained from helping Russia by attacking Tibet from the east. This was a grave error, for Britain gained its independence, and Iran, Iraq, and Turkey joined the Federation. The economic resources of the Federation were still ridiculously small compared with those of the empires, whose sway covered all the rest of the earth save isolated Britain; but the prestige and moral authority of the Federation were ever increasing. The Russian Empire’s territories were now constantly in revolt. Chief offenders were India, so near to Tibet, and America, so remote from Moscow. It was clear to the Chinese rulers that the whole Russian system would soon collapse, if nothing was done to save it; and that its fragments would coalesce with the hated Federation. They therefore determined to seize what they could before it was too late. India was the obvious starting-point. They proposed to police the turbulent subcontinent for the Russian government, and they reinforced the offer with threats. Russia had no choice but to agree. The Chinese imperialists then flooded India with police, commercial agents, and propagandists. Rapidly they gained complete power, so that Russia’s relationship became one of theoretical and impotent suzerainty.
The old gentleman, standing in the midst of the people, now bent on me a long, scrutinizing gaze; he appeared to be waiting for me to speak, and, finding that I remained silent, he finally addressed me with solemnity. “Smith,” he said — and I did not like it — “the meeting with you today was to me and to all of us a very strange experience: I little thought that an even stranger one awaited me, that before you break bread in this house in which you have found shelter, I should have to remind you that you are now in a house.”
'When possession was taken of the sub-tenant's house, No. 1, there was the usual crowd crowding as close to our party as the police would allow; but it was remarked that on our approach to houses Nos. 2 and 3, close together, and which concealed the infernal machine, the crowd kept well away out of hearing, while the Woodford leaders were on a car on the road, but out of danger like the others; but all well in sight of any destruction that might befall the officers of the law. This house, No. 3, when last examined in June, was found vacant, door not locked, but open, and used as a shelter for cattle. Finding it locked now, X. detached the lock, pushed the door open, and he and I and others went inside. The house was empty, but a pile of stones was heaped up in the doorway, some of them had been displaced by the door when opened, and the top of a box 6 in. square was seen embedded in a barrel containing 25 lbs. of 'excellent gunpowder,' a bottle full of sulphuric acid, and other explosives, as well as a number of detonators, and the blade of a knife (apparently) with a spring attached by a coil of string to the door, the machine being so arranged as to be liable to explode in two ways. The expert who examined the machine said that had the sulphuric acid been liberated, as meant, all our party, twenty in all, must have been destroyed, as there were enough explosives to destroy any living thing within 100 yards. Neither on that day, nor on the 22nd (date of sale) did either the tenant or the Woodford leaders—R. and K.—utter one word of surprise, much less of abhorrence!'
"Alas, I fear that it will be the same to the end of the chapter," sighed the incorrigible Lucy as she left the room. She soon returned bringing the other members of the family with her, and Isabel received a very warm welcome. She could not help shedding tears of happiness and gratitude, when Mrs. Mornington embracing her said, "ever look upon this as your home dear child, whenever you like to come you will always find us glad to see you," and Mr. Mornington added in his kindly tone "yes, yes, always remember Isabel my dear, that while I have a roof over my head, you have still a home, and kind friends to welcome you."
It is contrary to common sense to entertain apprehensions or terrors upon account of any opinion whatsoever, or to imagine that we run any risk hereafter, by the freest use of our reason. Such a sentiment implies both an absurdity and an inconsistency. It is an absurdity to believe that the Deity has human passions, and one of the lowest of human passions, a restless appetite for applause. It is an inconsistency to believe, that, since the Deity has this human passion, he has not others also; and, in particular, a disregard to the opinions of creatures so much inferior.