The sisterhood of the traveling pants

Francis of Assisi, in 1219, offered himself to the flames for the propagation of the faith. Many a poor man places his glory in being thought rich, without considering that the duties (if one may call such follies by so venerable a name) which that reputation imposes upon him, must soon reduce him to beggary, and render his situation still more unlike that of those whom he admires and imitates, than it had been originally. The French apply a brilliant epithet to the most vulnerable characters; and thus gloss over a life of treachery or infamy. III.–_Of those Systems which make Virtue consist in Benevolence._ THE system which makes virtue consist in benevolence, though I think {266} not so ancient as all those which I have already given an account of, is, however, of very great antiquity. The most vulgar education teaches us to act, upon all important occasions, with some sort of impartiality between ourselves and others, and even the ordinary commerce of the world is capable of adjusting our active principles to some degree of propriety. The words may, and commonly do, express the situation of some particular person, and all the sentiments and passions which he feels from that situation. About none of Dante’s characters is there that ambiguity which affects Milton’s Lucifer. McDougall recognizes, as do most modern psychologists, the great social importance of this “current” of which Lecky speaks; he terms it mass-suggestion. He labours, however, to connect it with some one or other of them. Wherever this constant and decent subjection of the body to the mind is visible in the customary actions of walking, sitting, riding, standing, speaking, &c. Instances of furious mania have been, however, very rare; but a considerable number of patients have been admitted, who were reported to be so furiously insane as to require constant coercion. It assures us somehow of the genuineness of virtue, and brings it nearer to us as {423} something human to be loved. But all animals, and men among the rest, feel some degree of this alarm, start, are roused and rendered circumspect and attentive by unusual and unexpected Sound. He studies to please, and endeavours to bribe you into a good opinion of him by politeness and complaisance, and sometimes even by real and essential good offices, though often displayed, perhaps, with unnecessary ostentation. Between the fetish worshippers of Congo and the polished sceptics who frequented the _salon_ of Mlle. _No man is a hero to his valet-de-chambre._ What is it then that makes the sisterhood of the traveling pants the difference! They are certainly different, let us say, in the case of the Englishman, the American, the Scotchman and the Irishman. When, therefore, we find a weapon of a material not obtainable in the vicinity, we have a sure indication that it belongs to a period of development considerably later than the earliest. But if you get into the habit of talking with him it may make the library seem pleasant and homelike to him, and, besides, he may tell you something that you do not know–that is a not remote and certainly fascinating possibility. There is a vast difference between the rigid abstractions of early modern comedy, before the art had extricated itself from the leading strings of the morality plays, and the relatively full and freely moving figures which we encounter in Moliere’s plays. There we shall find them managing not only the Domestick Affairs of the Family, but making, and receiving all Payments as well great as small, keeping the Books, ballancing the Accounts, and doing all the Business, even the nicest of Merchants, with as much Dexterity and Exactness as their, or our Men can do. But not all succeed as did Dante in expressing the complete scale from negative to positive. The most desperate characters, picked from the most necessitous and depraved classes, are not worse judges of politics than your true, staunch, thorough-paced ‘lives and fortunes men,’ who have what is called a _stake_ in the country, and see everything through the medium of their cowardly and unprincipled hopes and fears.—London is, perhaps, the only place in which the standard of respectability at all varies from the standard of money. They inquired _de omne scibile et quibusdam aliis_.

Mr. Lipps suggests, but to related parts, to the hat as worn in relation to the wearer. Hence it is that although Massinger’s failure to draw a moving character is no greater than his failure to make a whole play, and probably springs from the same defective sensitiveness, yet the failure in character is more conspicuous and more disastrous. and the last words of Barabas complete this prodigious caricature: But now begins th’ extremity of heat To pinch me with intolerable pangs: Die, life! There is no statement of this case on record; but I have been informed, it was the consequence of injury on the head. In the broadest sense, as I have already said, we librarians are the purveyors of ideas stored up in books. I have said that in distribution we bring to the individual what he wants or what he needs. Jonson did not write a good tragedy, but we can see no reason why he should not have written one. The family were Protestants and the murdered man had given signs of conversion to Catholicism, in imitation of his younger brother. Though perceived by a different organ, it seems in many cases to be but a weaker sensation nearly of the same kind with that of the Taste which that announces. A glance at the language employed in describing laughable objects suggests the large scope of the odd. The Roman Catholics are aware of the library and seem to appreciate its value as a publicity agent and an educator. The rules must be known and followed, but if along with this there is no stimulation to initiative and the continual instilment of a feeling that progress depends on the divine curiosity of the explorer–we shall be training only routine workers and for our advances we shall have to depend on those whom we stigmatize as untrained. This answered well for deer, but now little is left save the muskrat, _chuaskquis_, the ground-hog, _monachgen_, the white rabbit, _wapachtques_, the weasel, _mani’tohumisch_, and the little chipmunk, _pochqwapiith_ (literally, “he sits upright on something”). The sense of propriety is much more apt to be offended by the excess, than by the defect of our sensibility, and there are but few cases in which we can approach too near to the stoical apathy and indifference. Their projects are magnificent, but remote, and require the sisterhood of the traveling pants years to complete or to put them in execution. It is the same case with the passion by which Nature unites the two sexes. The paradox with which I set out is, I hope, less startling than it was; the reader will, by this time, have been let into my secret. It paralyzed Egyptian art; it would have paralyzed Greek art, if the Greeks had not had the vitality to throw it off. Pity may find a place at the side of laughter when she visits these absurd scenes. _Detur optimo_ is a tolerably general rule. The more candid and humane part of mankind entirely go along with the efforts which he thus makes to support himself in his own opinion. He who undertakes to master any art or science has cut himself out work enough to last the rest of his life, and may promise himself all the enjoyment that is to be found in looking down with self-complacent triumph on the inferiority of others, or all the torment that there is in envying their success. would be exerted along the line of morality, of more careful book selection, of judicial mindedness instead of one-sidedness. When a distinguished critic observed recently, in a newspaper article, that “poetry is the most highly organized form of intellectual activity,” we were conscious that we were reading neither Coleridge nor Arnold. The most extensive public benevolence which can commonly be exerted with any considerable effect, is that of the statesmen, who project and form alliances among neighbouring or not very distant nations, for the preservation either of, what is called, the balance of power, or of the general peace and tranquillity of the states within the circle of their negotiations. Death and Life played their pageant before me. The excessive humility of the friend of our youth, Mr. And yet we call the collector of fine bindings and rare editions a “book-lover,” to the exclusion of the one who loves truly and devotedly. The favouring conditions probably include these two: that, being early apprenticed to a manual occupation, he was not compelled to acquire any other education in literature than he wanted, or to acquire it for any other reason than that he wanted it; and that, being a humble engraver, he had no journalistic-social career open to him. It is, perhaps, unnecessary to observe, that there are some of the cases in the ancient languages, which, for particular reasons, cannot be the sisterhood of the traveling pants represented by any prepositions. Von Rosbach states that judges were not in the habit of granting the request, though no authority justified them in the refusal;[1734] and half a century later this is confirmed by Bernhardi, who gives as a reason that by withholding the proceedings from the accused they saved themselves trouble.[1735] The right of the accused to see the evidence adduced against him was still an open question so recently as 1742, for Goetz deems it necessary to argue at some length to prove it.[1736] The recognized tendency of such a system to result in an unfavorable conclusion is shown by Zanger’s elaborate instructions on this point, and his warning that, however justifiable torture may seem, it ought not to be resorted to without at least looking at the evidence which may be attainable in favor of innocence;[1737] while von Rosbach characterizes as the greatest fault of the tribunals of his day, their neglect to obtain and consider testimony for the accused as well as against him.[1738] Indeed, when the public interest was deemed to require it, all safeguards were withdrawn from the prisoner, as when, in 1719 in Saxony, a mandate was issued declaring that in cases of thieves and robbers no defence or exceptions or delays were to be admitted.[1739] In some special and extraordinary cases, the judge might allow the accused to be confronted with the accuser, but this was so contrary to the secrecy required by the inquisitorial system, that he was cautioned that it was a very unusual course, and one not lightly to be allowed, as it was odious, unnecessary, and not pertinent to the trial.[1740] Theoretically, there was a right of appeal against an order to inflict torture, but this, even when permitted, could usually avail the accused but little, for the _ex parte_ testimony which had satisfied the lower judge could, of course, in most instances, be so presented to the higher court as to insure the affirmation of the order, and prisoners, in their helplessness, would doubtless feel that by the attempt to appeal they would probably only increase the severity of their inevitable sufferings.[1741] Moreover, such appeals were ingeniously and effectually discouraged by subjecting the advocate of the prisoner to a fine or some extraordinary punishment if the appeal was pronounced to be frivolous;[1742] and some authorities, among which was the great name of Carpzovius, denied that in the inquisitorial process there was any necessity of communicating to the accused the order to subject him to torture and then allow him time to appeal against it if so disposed.[1743] Slender as were these safeguards in principle, they were reduced in practice almost to a nullity. One mode consists in writing the words _dherem_ (consciousness of innocence) and _adherem_ (its opposite) on plates of silver and lead respectively, or on pieces of white and black linen, which are placed in a vessel that has never held water. Of the two, however, the excess seems less disagreeable than the defect. To express such a communal religious banquet they used the term _w’chindin_, and for inviting to one, _wingindin_; and they were clearly distinguished from an ordinary meal in common, an eating together, _tachquipuin_ or _tachquipoagan_. Footnote 54: I may be allowed to mention here (not for the sake of invidious comparison, but to explain my meaning,) Mr.

The agony of his mind may, in this case, frequently be greater than that of those who suffer for the like crimes, of which they have been actually guilty. You must prefer the opinion of the company to your own, and even to truth. The selections of Lamb are a successful effort of good taste, but anyone who has referred to them after a thorough reading of any of the poets included must have found that some of the best passages—which must literally have stared Lamb in the face—are omitted, while sometimes others of less value are included. As hinted in the preceding chapter, the reflective intuitions which are said by certain theorists to be the cause, and so to precede laughter, are often after-thoughts. The development of distinct groups within a community influences the behaviour of the laughing impulse, first of {260} all, by introducing diversity of occupations, abilities and intelligence. To introduce order and coherence into the mind’s conception of this seeming chaos of dissimilar and disjointed appearances, it was necessary to deduce all their qualities, operations, the sisterhood of the traveling pants and laws of succession, from those of some particular things, with which it was perfectly acquainted and familiar, and along which its imagination could glide smoothly and easily, and without interruption. The sentence with which the elder Cato is said to have concluded every speech which he made in the senate, whatever might be the subject, ‘_It is my opinion likewise that Carthage ought to be destroyed_,’ was the natural expression of the savage patriotism of a strong but coarse mind, enraged almost to madness against a foreign nation from which his own had suffered so much. People of sense, it is said, indeed despise place; that is, they despise sitting at the head of the table, and are indifferent who it is that is pointed out to the company by that frivolous circumstance, which the smallest **advantage is capable of overbalancing. Leland has written on the surviving aboriginal folk-lore of New England,[163] the chief divinity of the Micmacs and Penobscots appears under what seems at first the outrageously incongruous name of _Gluskap, the Liar!_ This is the translation of the name as given by the Rev. Thus, _son_ good, _sona_ bad; _tezo_, sweet, _tezon_ bitter; _ya_ immense, _ya_ very small; _inla_ one time, _inlasin_ every time; and so on. You could not condense _The Triumph of Time_. The sophism which lurks at the bottom of this last objection seems to be the confounding the idea of future pain as the cause or motive of action with the after-reflection on that idea as a positive thing, itself the object of action. He is happiest who advances more gradually to greatness, whom the public destines to every step of his preferment long before he arrives at it, in whom, upon that account, when it comes, it can excite no extravagant joy, and with regard to whom it cannot reasonably create either any jealousy in those he overtakes, or envy in those he leaves behind. This science deals not with languages, but with _language_. They may be so, as far as relates to broken bones and bruises, but not to other things. In the comedy of the Restoration, we are told, “no measure is kept in pouring contempt on the mushroom growths of yesterday, the knights of recent creation”.[248] Something of this impression of the incongruously new is produced for a moment even in the case of a well-earned rise in the social scale. To all such mighty conquerors the great mob of mankind are naturally disposed to look up with a wondering, though, no doubt, with a very weak and foolish admiration. Thus the _Dictionaire Galibi_ (Paris, 1743,) gives for “diable,” _iroucan_, _jeroucan_, _hyorokan_, precisely as Coto gives the Cakchiquel equivalent of “diablo” as _hurakan_. We grave elders are wont to think of laughing and smiling as something quite occasional, a momentary lapse once in a while from the persistent attitude of seriousness. As regards the purely internal sanction of our actions and thoughts, that is to say, our relationship with Ultimate Reality, which is God or the Law of Existence, there is only one conception of the latter which seems to comprehend the infinite with the finite, and that is Force, because it is the continuity of Existence, or after the manner of Leibnitz: “Substance, the ultimate reality, can only be conceived as force.” Any moral law which may be said to be fundamental in itself and independent of circumstances will be in relation to force. It has suffered somewhat in credit because we had no means of verifying his statements and comparing the characters he gives. But to the man who is searching for buried treasure the digging ceases to be drudgery; he knows what he is about, and every shovelful as it is lifted brings him nearer to possible gold and gems. They make, or pretend, an extraordinary interest where there is none. It illustrates the broad generalisation laid down by psychologists that a state of pleasure manifests itself in vigorous and expansive movements, whereas a state of pain involves a lowering of muscular energy and a the sisterhood of the traveling pants kind of shrinking into oneself. Let us profit by some of the quotations with which he has provided us— _Massinger_: Can I call back yesterday, with all their aids That bow unto my sceptre? If this is not sufficient to make the distinction intelligible, I cannot express it any better. For lack of a better, the designation “cosmic suggestion” has been used as a generic term to describe the force resulting from the accumulative suggestions or impulsions of aggregations of individual agents, between whom and the subjects or recipients a state of _rapport_ is more or less established. In doubtful cases, the podesta was empowered to ascertain the truth of testimony by either inquest, torture, or the duel.[1540] This shows that the employment of torture was by this time recognized to some extent, though as the code is a very full one and this is the only allusion to it, it evidently had not yet grown into one of the regular legal processes. The exhibition of another kind of incompetence to do the thing “we do,” highly provoking to the hilarious mood, is a breach of good manners; for here there comes in something of the sense of social superiority, and something of the joyous momentary relief from the burden of rules of etiquette. I do not shrink from the idea of the pain which another feels as it affects myself, but it excites repugnance, uneasiness, or active aversion in my mind as it affects, or is connected with the idea of another; and it is because I know that certain actions will prevent or remove that pain from that other person according to the manner in which I have perceived effects to be connected together in nature, that I _will_ those actions for that purpose, or that their ideas take hold of my mind, and affect it in such a manner as to produce their volition. If you hint at any other remedy but ‘the grinding law of necessity’ suspended _in terrorem_ over the poor, they are in agonies and think their victims are escaping them: if you talk of the pressure of Debt and Taxes, they regard you as a very common-place person indeed, and say they can show you cases in the reign of Edward III. In the absence of evidence, the oath of the defendant was final, and this incitement to perjury could only be repressed by investing the oath with the qualities of the ordeal. In this theory our laughter is viewed as arising, not immediately from a perception of something low or undignified, but only mediately from this perception, through a recognition of our own superiority and an accompanying emotional movement, namely, an expansion of the “self-feeling,” a sudden quickening of the sentiment of pride or power. Material bearing on these local matters rarely consists of books.