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时间:2020-12-08 13:22:36 作者:万古神帝 浏览量:25833

“No, no,” said Mr. Cunningham in an evasive tone, “it’s just a little . . . spiritual matter.”


And then, at Geneva in 1872, England paid us for what the Alabama had done. This Court of Arbitration grew slowly; suggested first by Mr. Thomas Batch to Lincoln, who thought the millennium wasn't quite at hand but favored "airing the idea." The idea was not aired easily. Cobden would have brought it up in Parliament, but illness and death overtook him. The idea found but few other friends. At last Horace Greeley "aired" it in his paper. On October 23, 1863, Mr. Adams said to Lord John Russell, "I am directed to say that there is no fair and equitable form of conventional arbitrament or reference to which the United States will not be willing to submit." This, some two years later, Russell recalled, saying in reply to a statement of our grievances by Adams: "It appears to Her Majesty's Government that there are but two questions by which the claim of compensation could be tested; the one is, Have the British Government acted with due diligence, or, in other words, in good faith and honesty, in the maintenance of the neutrality they proclaimed? The other is, Have the law officers of the Crown properly understood the foreign enlistment act, when they declined, in June 1862, to advise the detention and seizure of the Alabama, and on other occasions when they were asked to detain other ships, building or fitting in British ports? It appears to Her Majesty's Government that neither of these questions could be put to a foreign government with any regard to the dignity and character of the British Crown and the British Nation. Her Majesty's Government are the sole guardians of their own honor. They cannot admit that they have acted with bad faith in maintaining the neutrality they professed. The law officers of the Crown must be held to be better interpreters of a British statute than any foreign Government can be presumed to be..." He consented to a commission, but drew the line at any probing of England's good faith.

The doctor arrived at a hasty conclusion, on his side. Believing that he had shaken her resolution, he no longer troubled himself to assume the forms of politeness which he had hitherto, with some difficulty, contrived to observe.

“Wait a little longer,” the doctor repeated quietly.

“What are you men doing with them pistols?” said one of the strangers, walking across the room, and standing over the backs of their chairs.

On the contrary, while he had no doubt of the growth and progress of humanity, he knew that a branch of the race might wither away prematurely; and he saw in the current culture and social beliefs of the city populations a wholly false and mischievous conception of American destiny. If the people of America were to perceive nothing but a field for money-making wherever the Stars and Stripes might float, then their patriotism would be worthless, and the Republic must fall.

But in periods of the decay of social life, the drama sympathizes with that decay. Tragedy becomes a cold imitation of the form of the great masterpieces of antiquity, divested of all harmonious accompaniment of the kindred arts; and often the very form misunderstood, or a weak attempt to teach certain doctrines, which the writer considers as moral truths; and which are usually no more than specious flatteries of some gross vice or weakness, with which the author, in common with his auditors, are infected. Hence what has been called the classical and domestic drama. Addison’s CATO is a specimen of the one; and would it were not superfluous to cite examples of the other! To such purposes poetry cannot be made subservient. Poetry is a sword of lightning, ever unsheathed, which consumes the scabbard that would contain it. And thus we observe that all dramatic writings of this nature are unimaginative in a singular degree; they affect sentiment and passion, which, divested of imagination, are other names for caprice and appetite. The period in our own history of the grossest degradation of the drama is the reign of Charles II, when all forms in which poetry had been accustomed to be expressed became hymns to the triumph of kingly power over liberty and virtue. Milton stood alone illuminating an age unworthy of him. At such periods the calculating principle pervades all the forms of dramatic exhibition, and poetry ceases to be expressed upon them. Comedy loses its ideal universality: wit succeeds to humour; we laugh from self-complacency and triumph, instead of pleasure; malignity, sarcasm, and contempt, succeed to sympathetic merriment; we hardly laugh, but we Obscenity, which is ever blasphemy against the divine beauty in life, becomes, from the very veil which it assumes, more active if less disgusting: it is a monster for which the corruption of society for ever brings forth new food, which it devours in secret.

“Then I’ll have to buy something important that I don’t want,” said Felicia.

1.  He sat down on the chair beside the counter, and her mindtravelled miles before he spoke.

2.  2018年10月,时任台“行政院长”赖清德曾宣称,“美国与台湾建交”这个建议很好,会传达给美国。当时,国台办发言人马晓光表示,“听这番话,我感到这是一个做梦的人,说的是梦话,对于梦话,大概不值得发言人进一步评论。”


He yawned in mid-sentence, so that the last two or three words sounded as though he were trying to swallow a large and hot potato while he uttered them. Priss could stand no more of that. Positively. So she slapped his face.


“Dead!” cried he; “dead! She who had never left me, she who was the only one in the world who loved me! You, my mother, dead! What then remains for me here below?”


The following morning saw us started on the hunt proper. We had arrived late the night before. Mr. and Mrs. Baker, having received a telegram from Miss Marsh, were expecting us. They were a pleasant couple, the man gnarled and pink-cheeked, like a shrivelled pippin, and his wife a woman of vast proportions and true Devonshire calm.


“There was no row,” said Gabriel moodily, “only she wanted me to go for a trip to the west of Ireland and I said I wouldn’t.”


IN Allen’s Apology for Seminaries there is a beautiful account of the ideals of Douay. “The first thought of the founders of the College had been to attract the young English exiles who were living in Flanders from their solitary and self-guided study to a more exact method and to collegiate obedience; and their next, to provide for the rising generation in England a succession of learned Catholics, especially of clergy, to take the place of those removed by old age, imprisonment, and persecution. Their design then was to draw together out of England the ‘best wits’ from the following classes; those inclined to Catholicism; those who desired a more exact education than could be then obtained at Oxford[54] or Cambridge, ‘where no art, holy or profane, was thoroughly studied, and some not touched at all;’ those who were scrupulous about taking the Oath of the Queen’s supremacy; those who disliked to be forced, as they were in some Colleges of the English Universities, to enter the ministry; . . . and those who were doubtful which religion was the true one, and were disgusted that they were forced into one without being allowed opportunity of inquiring into the other.” The spirit of Douay was not reactionary, but the best spirit of the English Renaissance. It had, besides, a character or atmosphere holy and bright, not formed by mere human culture: it was as “a garden enclosed, and a fountain sealed.” Campion found there a peace such as he had never known. He had already, at Oxford, given seven years to philosophy, and six more to Aristotle, positive theology, and the Fathers. The study of scholastic theology was dead in Oxford: Campion now first took up the teachings of St. Thomas Aquinas. He arrived in June, and in August he bought a noble edition of the[55] Summa for his own use, in three volumes folio. This was discovered in 1887 by Canon Didiot of Lille, and it is now at the Roehampton Noviciate. Several features make it a particularly interesting relic: Campion’s signature, with the date of his purchase, on the flyleaf; various beautifully executed little drawings, underlinings, and a host of marginal notes in Latin. By far the most touching of these relates to what St. Thomas quotes from Gennadius on the baptism of blood. Blessed Edmund Campion wrote in a tall, bold hand, over against this passage, the one musing word, “Martyrdom.” Canon Didiot, with that intimate touch of French sympathy, calls it “mot radieux et prophétique.”









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