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Nay, too exalted is the station of God and of His loved ones for any person’s good or evil deed to reach their holy threshold. Whatever reacheth Me is ordained to reach Me; and that which hath come unto Me, to him who giveth will it revert. By the One in Whose hand is My soul, he hath cast no one but himself into prison.
Now during all this time I had a kind of consciousness that I had been the object of some person’s observation; that eyes were fastened upon me from somewhere in the crowd.
But in this argument it was forgotten that the fact of a person’s taking a large tract of land is evidence only that it is his interest to take as much as other people, but not that it might not be for his interest to content himself with less, if he could be assured that other people would do so too; an assurance which nothing but a government regulation can give.
‘Something for you,’ said the girl, sitting down and proceeding to untie a white napkin; ‘a pretty manricli, so sweet, so nice; when I went home to my people I told my grandbebee how kind you had been to the poor person’s child, and when my grandbebee saw the kekaubi, she said, “Hir mi devlis, it won’t do for the poor people to be ungrateful; by my God, I will bake a cake for the young harko mescro.’”
The assertion made, therefore, is twofold, and of the following purport: Certain feelings form habitually a part of this person’s sentient existence; and the idea of those feelings of his, excites the sentiment of approbation in ourselves or others.
Two persons cannot be the authors of the sounds which strike our ear; and, as they cannot be speaking one and the same speech, neither can they be writing one and the same lecture or discourse,—which must certainly belong to some one person or other, and is the expression of that one person’s ideas and feelings,—ideas and feelings personal to himself, though others may have parallel and similar ones,—proper to himself, in the same sense as his voice, his air, his countenance, his carriage, and his action, are personal.
If, like the robber in the Arabian Nights, we make a mark with chalk on a house to enable us to know it again, the mark has a purpose, but it has not properly any meaning. The chalk does not declare anything about the house; it does not mean, This is such a person’s house, or This is a house which contains booty. The object of making the mark is merely distinction.
They make their appearance when a person’s inner force is dwindling away. In that case, if he is to possess any vital force it must be supplied to him from without. He perceives the things, beings, and events which approach his organs of sense, and analyzes them with his intellect. They afford him pleasure and pain, and impel him to the actions of which he is capable.
It is plain that there is no universal law operating here, except the law that each person’s conceptions are governed and limited by his individual experience and habits of thought.
The assertion made, therefore, is twofold, and of the following purport: Certain feelings form habitually a part of this person’s sentient existence; and the idea of those feelings of his, excites the sentiment of approbation in ourselves or others.
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