have been "hallucinated," and proceeds to give the theory of sensory hallucination. She forgets that, by her own showing, there is no reason to suppose that anybody has been hallucinated at all. Someone (unknown) has met a nurse (unnamed) who has talked to a soldier (anonymous) who has seen angels. But that is not evidence; and not even Sam Weller at his gayest would have dared to offer it as such in the Court of Common Pleas. So far, then, nothing remotely approaching proof has been offered as to any supernatural intervention during the Retreat from Mons. Proof may come; if so, it will be interesting and more than interesting.
But, taking the affair as it stands at present, how is it that a nation plunged in materialism of the grossest kind has accepted idle rumours and gossip of the supernatural as certain truth? The answer is contained in the question: it is precisely because our whole atmosphere is materialist that we are ready to credit anything--save the truth. Separate a man from
e captors. 'Its flesh,' wrote Cartier, 'was as good to eat as any heifer of two years.'
The explorers sailed on westward, changing their course gradually to the north to follow the broad curve of the Atlantic coast of Newfoundland. Jutting headlands and outlying capes must have alternately appeared and disappeared on the western horizon. May 24, found the navigators off the entrance of Belle Isle. After four hundred years of maritime progress, the passage of the narrow strait that separates Newfoundland from Labrador remains still rough and dangerous, even for the great steel ships of to-day. We can imagine how forbidding it must have looked to Cartier and his companions from the decks of their small storm-tossed caravels. Heavy gales from the west came roaring through the strait. Great quantities of floating ice ground to and fro under the wind and current. So stormy was the outlook that for the time being the passage seemed impossible. But Cartier was not to be baulked in his design. He cast anchor a
grate, 'she shall feed the birds. This big loaf is for Signor John Baptist. We must break it to get it through into the cage. So, there's a tame bird to kiss the little hand! This sausage in a vine leaf is for Monsieur Rigaud. Again--this veal in savoury jelly is for Monsieur Rigaud. Again--these three white little loaves are for Monsieur Rigaud. Again, this cheese--again, this wine--again, this tobacco--all for Monsieur Rigaud. Lucky bird!'
The child put all these things between the bars into the soft, Smooth, well-shaped hand, with evident dread--more than once drawing back her own and looking at the man with her fair brow roughened into an expression half of fright and half of anger. Whereas she had put the lump of coarse bread into the swart, scaled, knotted hands of John Baptist (who had scarcely as much nail on his eight fingers and two thumbs as would have made out one for Monsieur Rigaud), with ready confidence; and, when he kissed her hand, had herself passed it caressingly over his face. Mons
at the earth on my diagram, and then at myself, and then, to clinch it, I pointed to myself and then to the earth itself shining bright green almost at the zenith.
"Tweel set up such an excited clacking that I was certain he understood. He jumped up and down, and suddenly he pointed at himself and then at the sky, and then at himself and at the sky again. He pointed at his middle and then at Arcturus, at his head and then at Spica, at his feet and then at half a dozen stars, while I just gaped at him. Then, all of a sudden, he gave a tremendous leap. Man, what a hop! He shot straight up into the starlight, seventy-five feet if an inch! I saw him silhouetted against the sky, saw him turn and come down at me head first, and land smack on his beak like a javelin! There he stuck square in the center of my sun-circle in the sand--a bull's eye!"
"Nuts!" observed the captain. "Plain nuts!"
"That's what I thought, too! I just stared at him open-mouthed while he pulled his head out of the sand an
tic for the feelings of Sophia and myself--We fainted alternately on a sofa. Adeiu Laura.
LETTER the 9th From the same to the same
Towards the close of the day we received the following Letter from Philippa.
"Sir Edward is greatly incensed by your abrupt departure; he has taken back Augusta to Bedfordshire. Much as I wish to enjoy again your charming society, I cannot determine to snatch you from that, of such dear and deserving Freinds--When your Visit to them is terminated, I trust you will return to the arms of your" "Philippa."
We returned a suitable answer to this affectionate Note and after thanking her for her kind invitation assured her that we would certainly avail ourselves of it, whenever we might have no other place to go to. Tho' certainly nothing could to any reasonable Being, have appeared more satisfactory, than so gratefull a reply to her invitation, yet I know not how it was, but she was certainly capricious enough to be displeased with our behaviour and in a
that faith is likewise about propositions; so that its object is something complex.
I answer that, The thing known is in the knower according to the mode of the knower. Now the mode proper to the human intellect is to know the truth by synthesis and analysis, as stated in the First Part (Q. 85, A. 5). Hence things that are simple in themselves, are known by the intellect with a certain amount of complexity, just as on the other hand, the Divine intellect knows, without any complexity, things that are complex in themselves.
Accordingly the object of faith may be considered in two ways. First, as regards the thing itself which is believed, and thus the object of faith is something simple, namely the thing itself about which we have faith. Secondly, on the part of the believer, and in this respect the object of faith is something complex by way of a proposition.
Hence in the past both opinions have been held with a certain amount of truth.
Reply Obj. 1: This argument consider
secure society against oneof the most destructive but insidious institutions of popery; Americanfemales, an appeal to them of the most solemn kind, to beware ofConvents, and all who attempt to inveigle our unsuspecting daughtersinto them, by the secret apparatus of Jesuit schools. The author of thisbook was a small, slender, uneducated, and persecuted young woman, whosought refuge in our country without a protector; but she showed theresolution and boldness of a heroine, in confronting her powerfulenemies in their strong hold, and proved, by the simple force of truth,victorious in the violent conflicts which were waged against her by theRomish hierarchy of America and the popular press of the United States.
The publishers have thought the present an opportune period to placethis work again in the hands of American readers, with such information,in a preface, as is necessary to acquaint readers of the present daywith the leading circumstances attending and succeeding its originalpublication.
r description as they seemed toneed or as pleased me, and in one or two instances I have gatheredin an incident from another version. At all times, among my friends,both young and old, English or American, I have always found eagerlisteners to the beautiful legends and fairy tales of Japan, and intelling them I have also found that they were still unknown to thevast majority, and this has encouraged me to write them for thechildren of the West.
Y. T. O.
Tokio, 1908.
CONTENTS.
MY LORD BAG OF RICE
THE TONGUE-CUT SPARROW
THE STORY OF URASHIMA TARO, THE FISHER LAD
THE FARMER AND THE BADGER
THE "shinansha," OR THE SOUTH POINTING CARRIAGE
THE ADVENTURES OF KINTARO, THE GOLDEN BOY
THE STORY OF PRINCESS HASE
THE STORY OF THE MAN WHO DID NOT WISH TO DIE
THE BAMBOO-CUTTER AND THE MOON-CHILD
THE MIRROR OF MATSUYAMA
THE GOBLIN OF ADACHIGAHARA
THE SAGACIOUS MONKEY AND THE BOAR
THE HAPPY HUNTER AND THE SKILLFUL FISHER
THE STORY OF THE OLD MAN WHO MADE WITHERED
table. Our next chapter, therefore, will be concerned with the reasons for supposing that there is a real table at all.
Before we go farther it will be well to consider for a moment what it is that we have discovered so far. It has appeared that, if we take any common object of the sort that is supposed to be known by the senses, what the senses immediately tell us is not the truth about the object as it is apart from us, but only the truth about certain sense-data which, so far as we can see, depend upon the relations between us and the object. Thus what we directly see and feel is merely 'appearance', which we believe to be a sign of some 'reality' behind. But if the reality is not what appears, have we any means of knowing whether there is any reality at all? And if so, have we any means of finding out what it is like?
Such questions are bewildering, and it is difficult to know that even the strangest hypotheses may not be true. Thus our familiar table, which has roused but the slig
have been "hallucinated," and proceeds to give the theory of sensory hallucination. She forgets that, by her own showing, there is no reason to suppose that anybody has been hallucinated at all. Someone (unknown) has met a nurse (unnamed) who has talked to a soldier (anonymous) who has seen angels. But that is not evidence; and not even Sam Weller at his gayest would have dared to offer it as such in the Court of Common Pleas. So far, then, nothing remotely approaching proof has been offered as to any supernatural intervention during the Retreat from Mons. Proof may come; if so, it will be interesting and more than interesting.
But, taking the affair as it stands at present, how is it that a nation plunged in materialism of the grossest kind has accepted idle rumours and gossip of the supernatural as certain truth? The answer is contained in the question: it is precisely because our whole atmosphere is materialist that we are ready to credit anything--save the truth. Separate a man from
e captors. 'Its flesh,' wrote Cartier, 'was as good to eat as any heifer of two years.'
The explorers sailed on westward, changing their course gradually to the north to follow the broad curve of the Atlantic coast of Newfoundland. Jutting headlands and outlying capes must have alternately appeared and disappeared on the western horizon. May 24, found the navigators off the entrance of Belle Isle. After four hundred years of maritime progress, the passage of the narrow strait that separates Newfoundland from Labrador remains still rough and dangerous, even for the great steel ships of to-day. We can imagine how forbidding it must have looked to Cartier and his companions from the decks of their small storm-tossed caravels. Heavy gales from the west came roaring through the strait. Great quantities of floating ice ground to and fro under the wind and current. So stormy was the outlook that for the time being the passage seemed impossible. But Cartier was not to be baulked in his design. He cast anchor a
grate, 'she shall feed the birds. This big loaf is for Signor John Baptist. We must break it to get it through into the cage. So, there's a tame bird to kiss the little hand! This sausage in a vine leaf is for Monsieur Rigaud. Again--this veal in savoury jelly is for Monsieur Rigaud. Again--these three white little loaves are for Monsieur Rigaud. Again, this cheese--again, this wine--again, this tobacco--all for Monsieur Rigaud. Lucky bird!'
The child put all these things between the bars into the soft, Smooth, well-shaped hand, with evident dread--more than once drawing back her own and looking at the man with her fair brow roughened into an expression half of fright and half of anger. Whereas she had put the lump of coarse bread into the swart, scaled, knotted hands of John Baptist (who had scarcely as much nail on his eight fingers and two thumbs as would have made out one for Monsieur Rigaud), with ready confidence; and, when he kissed her hand, had herself passed it caressingly over his face. Mons
at the earth on my diagram, and then at myself, and then, to clinch it, I pointed to myself and then to the earth itself shining bright green almost at the zenith.
"Tweel set up such an excited clacking that I was certain he understood. He jumped up and down, and suddenly he pointed at himself and then at the sky, and then at himself and at the sky again. He pointed at his middle and then at Arcturus, at his head and then at Spica, at his feet and then at half a dozen stars, while I just gaped at him. Then, all of a sudden, he gave a tremendous leap. Man, what a hop! He shot straight up into the starlight, seventy-five feet if an inch! I saw him silhouetted against the sky, saw him turn and come down at me head first, and land smack on his beak like a javelin! There he stuck square in the center of my sun-circle in the sand--a bull's eye!"
"Nuts!" observed the captain. "Plain nuts!"
"That's what I thought, too! I just stared at him open-mouthed while he pulled his head out of the sand an
tic for the feelings of Sophia and myself--We fainted alternately on a sofa. Adeiu Laura.
LETTER the 9th From the same to the same
Towards the close of the day we received the following Letter from Philippa.
"Sir Edward is greatly incensed by your abrupt departure; he has taken back Augusta to Bedfordshire. Much as I wish to enjoy again your charming society, I cannot determine to snatch you from that, of such dear and deserving Freinds--When your Visit to them is terminated, I trust you will return to the arms of your" "Philippa."
We returned a suitable answer to this affectionate Note and after thanking her for her kind invitation assured her that we would certainly avail ourselves of it, whenever we might have no other place to go to. Tho' certainly nothing could to any reasonable Being, have appeared more satisfactory, than so gratefull a reply to her invitation, yet I know not how it was, but she was certainly capricious enough to be displeased with our behaviour and in a
that faith is likewise about propositions; so that its object is something complex.
I answer that, The thing known is in the knower according to the mode of the knower. Now the mode proper to the human intellect is to know the truth by synthesis and analysis, as stated in the First Part (Q. 85, A. 5). Hence things that are simple in themselves, are known by the intellect with a certain amount of complexity, just as on the other hand, the Divine intellect knows, without any complexity, things that are complex in themselves.
Accordingly the object of faith may be considered in two ways. First, as regards the thing itself which is believed, and thus the object of faith is something simple, namely the thing itself about which we have faith. Secondly, on the part of the believer, and in this respect the object of faith is something complex by way of a proposition.
Hence in the past both opinions have been held with a certain amount of truth.
Reply Obj. 1: This argument consider
secure society against oneof the most destructive but insidious institutions of popery; Americanfemales, an appeal to them of the most solemn kind, to beware ofConvents, and all who attempt to inveigle our unsuspecting daughtersinto them, by the secret apparatus of Jesuit schools. The author of thisbook was a small, slender, uneducated, and persecuted young woman, whosought refuge in our country without a protector; but she showed theresolution and boldness of a heroine, in confronting her powerfulenemies in their strong hold, and proved, by the simple force of truth,victorious in the violent conflicts which were waged against her by theRomish hierarchy of America and the popular press of the United States.
The publishers have thought the present an opportune period to placethis work again in the hands of American readers, with such information,in a preface, as is necessary to acquaint readers of the present daywith the leading circumstances attending and succeeding its originalpublication.
r description as they seemed toneed or as pleased me, and in one or two instances I have gatheredin an incident from another version. At all times, among my friends,both young and old, English or American, I have always found eagerlisteners to the beautiful legends and fairy tales of Japan, and intelling them I have also found that they were still unknown to thevast majority, and this has encouraged me to write them for thechildren of the West.
Y. T. O.
Tokio, 1908.
CONTENTS.
MY LORD BAG OF RICE
THE TONGUE-CUT SPARROW
THE STORY OF URASHIMA TARO, THE FISHER LAD
THE FARMER AND THE BADGER
THE "shinansha," OR THE SOUTH POINTING CARRIAGE
THE ADVENTURES OF KINTARO, THE GOLDEN BOY
THE STORY OF PRINCESS HASE
THE STORY OF THE MAN WHO DID NOT WISH TO DIE
THE BAMBOO-CUTTER AND THE MOON-CHILD
THE MIRROR OF MATSUYAMA
THE GOBLIN OF ADACHIGAHARA
THE SAGACIOUS MONKEY AND THE BOAR
THE HAPPY HUNTER AND THE SKILLFUL FISHER
THE STORY OF THE OLD MAN WHO MADE WITHERED
table. Our next chapter, therefore, will be concerned with the reasons for supposing that there is a real table at all.
Before we go farther it will be well to consider for a moment what it is that we have discovered so far. It has appeared that, if we take any common object of the sort that is supposed to be known by the senses, what the senses immediately tell us is not the truth about the object as it is apart from us, but only the truth about certain sense-data which, so far as we can see, depend upon the relations between us and the object. Thus what we directly see and feel is merely 'appearance', which we believe to be a sign of some 'reality' behind. But if the reality is not what appears, have we any means of knowing whether there is any reality at all? And if so, have we any means of finding out what it is like?
Such questions are bewildering, and it is difficult to know that even the strangest hypotheses may not be true. Thus our familiar table, which has roused but the slig