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Updated: June 1, 2025
The movement greatly influenced the actual trend of affairs, but there was to be no mere turning back to the days of the old empire. The period of laissez faire in imperial matters, of Little Englandism, drew to a close in the early eighties. Once more men began to value empire, to seek to annex new territory overseas, and to bind closer the existing possessions.
No, sir, the British Navy is Britain's safeguard, and it ought not to be tampered with. I'm an out-and-out Imperialist myself, and er I can tell you I have no patience with your Little Englandism." I am not at all sure whether the class Mr. Wheeler belonged to was not almost the most dangerous class of all. The recent elections showed this class to be a minority.
Madame de Sablé’s life, for anything we know, flowed on evenly enough until 1640, when the death of her husband threw upon her the care of an embarrassed fortune. She found a friend in Réné de Longueil, Seigneur de Maisons, of whom we are content to know no more than that he helped Madame de Sablé to arrange her affairs, though only by means of alienating from her family the estate of Sablé, that his house was her refuge during the blockade of Paris in 1649, and that she was not unmindful of her obligations to him, when, subsequently, her credit could be serviceable to him at court. In the midst of these pecuniary troubles came a more terrible trial—the loss of her favorite son, the brave and handsome Guy de Laval, who, after a brilliant career in the campaigns of Condé, was killed at the siege of Dunkirk, in 1646, when scarcely four-and-twenty. The fine qualities of this young man had endeared him to the whole army, and especially to Condé, had won him the hand of the Chancellor Séguire’s daughter, and had thus opened to him the prospect of the highest honors. His loss seems to have been the most real sorrow of Madame de Sablé’s life. Soon after followed the commotions of the Fronde, which put a stop to social intercourse, and threw the closest friends into opposite ranks. According to Lenet, who relies on the authority of Gourville, Madame de Sablé was under strong obligations to the court, being in the receipt of a pension of 2000 crowns; at all events, she adhered throughout to the Queen and Mazarin, but being as far as possible from a fierce partisan, and given both by disposition and judgment to hear both sides of the question, she acted as a conciliator, and retained her friends of both parties. The Countess de Maure, whose husband was the most obstinate of frondeurs, remained throughout her most cherished friend, and she kept up a constant correspondence with the lovely and intrepid heroine of the Fronde, Madame de Longueville. Her activity was directed to the extinction of animosities, by bringing about marriages between the Montagues and Capulets of the Fronde—between the Prince de Condé, or his brother, and the niece of Mazarin, or between the three nieces of Mazarin and the sons of three noblemen who were distinguished leaders of the Fronde. Though her projects were not realized, her conciliatory position enabled her to preserve all her friendships intact, and when the political tempest was over, she could assemble around her in her residence, in the Place Royal, the same society as before. Madame de Sablé was now approaching her twelfth lustrum, and though the charms of her mind and character made her more sought after than most younger women, it is not surprising that, sharing as she did in the religious ideas of her time, the concerns of “salvation” seemed to become pressing. A religious retirement, which did not exclude the reception of literary friends or the care for personal comforts, made the most becoming frame for age and diminished fortune. Jansenism was then to ordinary Catholicism what Puseyism is to ordinary Church of Englandism in these days—it was a récherché form of piety unshared by the vulgar; and one sees at once that it must have special attractions for the précieuse. Madame de Sablé, then, probably about 1655 or ’56, determined to retire to Port Royal, not because she was already devout, but because she hoped to become so; as, however, she wished to retain the pleasure of intercourse with friends who were still worldly, she built for herself a set of apartments at once distinct from the monastery and attached to it. Here, with a comfortable establishment, consisting of her secretary, Dr. Valant, Mademoiselle de Chalais, formerly her dame de compagnie, and now become her friend; an excellent cook; a few other servants, and for a considerable time a carriage and coachman; with her best friends within a moderate distance, she could, as M. Cousin says, be out of the noise of the world without altogether forsaking it, preserve her dearest friendships, and have before her eyes edifying examples—“vaquer enfin
The way our folk look at it on the other side is this: They reckon we've got to worry through this German business somehow and come out the right way up on the other side, and a good deal more solid than we went in. We don't reckon there's going to be any more 'Little Englandism' or Cobdenism after this job's once put through; and that's a proposition we're mighty keenly interested in, you see.
And that alone, with the rigid principles of morality there inculcated, can save the parents of to-morrow from the blight and curse of New Englandism.
Country lawyers, bankers, merchants, stockmen, farmers, in its units, it was sealed as a whole with the seal of New England which had sent forth these men's grandfathers and great-grandfathers in their ox-carts to people and leaven the West. The transplanted New Englandism had sloughed certain traits of the pioneers who laid the axe to the forests of the Genesee Country and the Holland Purchase.
With them, Little Englandism progressed in this wise: "There are plenty of foreigners just as good as the British; their rule abroad is just as good as ours." Then: "There are plenty of foreigners far better than the British; their rule abroad is better than ours." Then: "Let the people of our Empire fend for themselves among other peoples; our business is to look after ourselves."
"These, my dear Spinageberd, are the two paragraphs, literally transcribed, from the True Blue, and I do not think it necessary to add any comment to them. On tomorrow I have resolved to attend the Dissenting Chapel, a place of worship where I have never yet been, and I am anxious, at all events, to see what the distinctions are between their mode of worship and that of the Church of Englandism.
The town meetings, which were the essence of New Englandism, were forbidden except for the election of local officers, and ballot voting was stopped: "There is no such thing as a town in the whole country," Andros declared. Verily, it was "a time when New England groaned under the actual pressure of heavier wrongs than those threatened ones which brought on the Revolution."
Church of Englandism and Not Paul but Jesus were also written at Ford Abbey. Works, x. 433, 448. Ibid. x. 457-58; Bain's James Mill, 79. Works, 553-54, 565. Ibid. xi. 53. See Memoirs of J. Q. Adams , iii. 511, 520, 532, 535-39, 540, 544, 560, 562-63. and Bentham's letter to Adams in Works, x. 554. Works, xi. 23. Ibid. xi. 40.
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