§168. The old question will be asked in this matter of prerogative, But who shall be judge when this power is made a right use of one answer: between an executive power in being, with such a prerogative, and a legislative that depends upon his will for their convening, there can be no judge on earth; as there can be none between the legislative and the people, should either the executive, or the legislative, when they have got the power in their hands, design, or go about to enslave or destroy them. The people have no other remedy in this, as in all other cases where they have no judge on earth, but to appeal to heaven: for the rulers, in such attempts, exercising a power the people never put into their hands, (who can never be supposed to consent that any body should rule over them for their harm) do that which they have not a right to do. And where the body of the people, or any single man, is deprived of their right, or is under the exercise of a power without right, and have no appeal on earth, then they have a liberty to appeal to heaven, whenever they judge the cause of sufficient moment. And therefore, though the people cannot be judge, so as to have, by the constitution of that society, any superior power, to determine and give effective sentence in the case; yet they have, by a law antecedent and paramount to all positive laws of men, reserved that ultimate determination to themselves which belongs to all mankind, where there lies no appeal on earth, viz. to judge, whether they have just cause to make their appeal to heaven. And this judgment they cannot part with, it being out of a man’s power so to submit himself to another, as to give him a liberty to destroy him; God and nature never allowing a man so to abandon himself, as to neglect his own preservation: and since he cannot take away his own life, neither can he give another power to take it. Nor let any one think, this lays a perpetual foundation for disorder; for this operates not, till the inconveniency is so great, that the majority feel it, and are weary of it, and find a necessity to have it amended. But this the executive power, or wise princes, never need come in the danger of: and it is the thing, of all others, they have most need to avoid, as of all others the most perilous.
Athena was the goddess of arts and crafts and woman' shandi work．She was so skilled with her hands that she toleratedno challenge to her skill in this respect ． A Lydian maid，Arachne by name，did not seem to think much of Athena's skill，for she frequently talked big that she could beat the goddess if she had the chance to do so．The goddess was quite angry．
“At all events, I am beginning to feel and estimate my strength. To know what I am worth, and yet sacrifice the first flower of my ideas on such stupidities! It is heart-breaking! Oh, if I only had the cash, I would find my niche fast enough and I would write books that might last a while!
“Best feel in your pockets,” he said, “p’r’aps ‘e’s bin there.”
After a brief pause during which the reminiscences above mentioned passed vividly through his mind and he weighed the import of Claggart’s last suggestion conveyed in the phrase “man-trap under his daisies,” and the more he weighed it the less reliance he felt in the informer’s good faith, suddenly he turned upon him and in a low voice: “Do you come to me, Master-at-arms, with so foggy a tale? As to Budd, cite me an act or spoken word of his confirmatory of what you in general charge against him. Stay,” drawing nearer to him, “heed what you speak. Just now, and in a case like this, there is a yard — arm-end for the false-witness.”
I asked, "How would you counsel a woman who came to you with the same predicament? Jill the prosecutor now. Not Jill the wife. What would you say?"
“Well then why won’t you work with me? Your affection, your brightness, your faith — to say nothing of your matchless beauty — would be everything to me.”
Here runs the mountainous and craggy ridge
“You have left Dr. Campbell’s, then?” said he, looking with curiosity. Forester replied, that he had left Dr. Campbell’s, because he preferred earning his own bread to living an idle life among gentlemen and ladies.
“What a stupid elf’s-brat you are!” cried the Hope of the Katzekopfs to the child of 109Countess Ermengarde, when he brought back the shuttlecock.
He laid the weight of his head upon hers and she moaned and brought her lips within reach again.
"Such a woman as Susanna must know better than that!" cried John. "She ought to know that when a man got used to living with anybody like her, he could never endure any other kind."
There is indeed nothing in the study of proverbs, in the attribution of them to their right owners, in the arrangement and citation of them, which creates a greater perplexity than the circumstances of finding the same proverb in so many different quarters, current among so many different nations. In quoting it as of one, it often seems as if we were doing wrong to many, while yet it is almost, or oftener still altogether, impossible to determine to what nation it first belonged, so that others drew it at second hand from that one;—even granting that any form in which we now possess it is really its oldest of all. More than once this fact has occasioned a serious disappointment to the zealous collector of the proverbs of his native country. Proud of the rich treasures which in this kind it possessed, he has very reluctantly discovered on a fuller investigation of the whole subject, how many of these which he counted native, the peculiar heirloom and glory of his own land, must at once and without hesitation be resigned to others, who can be shown beyond all doubt to have been in earlier possession of them: while in respect of many more, if his own nation can put in a claim to them as well as others, yet he is compelled to feel that it can put in no better than, oftentimes not so good as, many competitors. 详情 ➢
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