73. DARING TO ACT.

Courage, if carried to daring, leads to killing; courage, if not carried to daring, leads to letting live. Either of these two things is sometimes beneficial, sometimes harmful.

"Why 't is by Heaven rejected,

Who has the reason detected?"

Therefore the holy man also regards it as difficult.

The Heavenly Reason strives not, but it is sure to conquer It speaks not, but it is sure to respond. It summons not, but it comes of itself. It works patiently but is sure in its designs.

Heaven's net is vast, so vast. It is wide-meshed, but it loses

nothing.

74. OVERCOME DELUSION.

If the people do not fear death, how can they be frightened by death?

If we make people fear death, and supposing some would (still) dare to rebel, if we seize them for capital punishment, who will dare?

Now to take the

There is always an executioner who kills. place of the executioner who kills is taking the place of the great carpenter who hews. If a man takes the place of the great carpenter who hews it will be an exception, indeed, if he does not injure his hand.

75. HARMED THROUGH GREED.

The people hunger because their superiors consume too many taxes; therefore they hunger. The people are difficult to govern because their superiors are too meddlesome; therefore it is difficult to govern. The people make light of death on account of the intensity of their clinging to life; therefore they make light of death. He who is not bent on life is superior to him who esteems life.

76. BEWARE OF STRENGTH.

Man during life is tender and delicate. When he dies he is stiff and stark.

The ten thousand things, the grass as well as the trees, are while they live tender and subtle. When they die they are rigid and dry. Thus the hard and the strong are the companions of death. The tender and the delicate are the companions of life.

Therefore, he who in arms is strong will not conquer. When a tree has grown strong it is doomed.

The strong and the great stay below. The tender and the delicate stay above.

77. HEAVEN'S REASON.

Heaven's Reason verily is like stretching a bow. It brings down the high, it lifts up the lowly. It diminishes those who have abundance; it gives to those who are deficient.

Such is Heaven's Reason. It diminishes those who have abundance but makes complete the deficient.

Man's Reason is not so. He diminishes the deficient in order to serve those who have abundance. Where is he who would have abundance for serving the world? It is the man of Reason.

Therefore the holy man acts but does not claim; merit he accomplishes but is not attached, and indeed he is not anxious to display his excellence.

78. TRUST IN FAITH.

In the world nothing is tenderer and more delicate than water. In attacking the hard and the strong nothing will surpass it. There is nothing that herein takes its place. The weak conquer the strong, the tender conquer the rigid. In the world there is no one who does not know it, but no one will practise it. Therefore the holy

man says:

"Him who the country's sin makes his,

We hail as priest at the great sacrifice.

Him who the curse bears of the country's failing

As king of the empire we are hailing."

True words seem paradoxical.

79. KEEP YOUR OBLIGATIONS.

When a great hatred is reconciled, naturally some hatred wil remain. How can this be made good?

Therefore the sage keeps the obligations of his contract and exacts not from others. Those who have virtue attend to their obligations; those who have no virtue attend to their claims.

Heaven's Reason shows no preference but always assists the good man.

80. REMAINING IN ISOLATION.

In a small country with few people let there be aldermen and mayors who are possessed of power over men but would not use it. Induce people to grieve at death but do not cause them to move to a distance. Although they had ships and carriages they should find no occasion to ride in them. Although they had armors and weapons they should find no occasion to don them.

Induce people to return to knotted cords1 and to use them, to delight in their food, to be proud of their clothes, to be content with their homes, and to rejoice in their customs: then in a neighboring state within sight, the voices of the cocks and dogs would be within hearing, yet the people might grow old and die before they visited one another.

81. PROPOUNDING THE ESSENTIAL.

True words are not pleasant; pleasant words are not true; good ones are not contentious; contentious ones are not good; instructive ones are not stilted; stilted ones are not instructive. The holy man hoards not. The more he does for others, the more he owns himself. Therefore by giving to others, he acquires more for himself.

Heaven's Reason is to benefit but not to injure; the holy man's Reason is to act but not to strive.

The most ancient method of writing.

EDITOR.

LITERARY CORRESPONDENCE.

FRANCE.

LOMBROSO publishes, at the same time with the new edi

M. tion of his Homme de génie,' the first edition of his Femme

criminelle et la prostituée. I shall not reproduce here, with regard to the first-mentioned work, the objections which I have already made to certain extravagant features of the theory of the illus trious Professor, but I must reproach him in passing with having placed too much confidence in certain historical witnesses which are open to suspicion (even the legend of Jeanne la Folle, the mother of Charles V., appears groundless) and also with not exercising sufficient criticism. Nothing could be less founded, for example, than the assertion of Mohammed's being diseased. How can M. Lom broso charge the Prophet of the Mussulmans with lack of system in the composition of the holy writings? Does he not know that the verses of the Koran were enounced according as new questions arose which frequently had to be solved differently according to the circumstances or the experience acquired? The Koran is not the book of a man of letters or of a professor.

The whole doctrine should be revised and amended. DR. TOULOUSE has just opened at Paris a series of inquiries which are destined to control the theories of Lombroso. His first publication bears the title Enquête médico-psychologique, I. Introduction générale. -E. Zola. This book is certainly well worked out, but its con

1 Georges Carré, publisher. Where the publisher is not mentioned, the books are published by Félix Alcan.

2 Published by the Société d'éditions scientifiques.

clusions give here and there the impression of timidity and vacillation, and on several points M. Lombroso has addressed to Dr. Toulouse justifiable criticisms. Furthermore, I cannot refrain from censuring the speedy publication of such inquiries. It would have been wiser, I think, to have pursued them privately. The data gathered should have been deposited at the Academy of Medicine, and should not have been made use of until several years after the death of the subjects examined. Then, pabulum would not have been afforded to the press along with hazardous deductions whose real significance the common ignorance of journalists cannot appreciate, a larger number of authors would then undoubtedly have taken part in the inquiry, and both science and the families investi gated would have profited by this discretion. The mania for notoriety should not be permitted to corrupt the scientific spirit, nor should the public ever have reason to suspect a desire for pecuniary profit on the part of physicians.

:

La Femme criminelle et la prostituée, written by Lombroso in collaboration with M. G. FERRERO is less a finished and completely co-ordinated book than a collection of facts to be interpreted, from which the learned authors have already drawn many sound conclusions. The thesis of the work is this, that "prostitution is the feminine side of criminality," that is to say, that in woman moral insanity manifests itself rather in sexual excesses and aberrations than in crime the rarity of the criminal type having as its corollary in the female sex a less frequency of degenerations and cortical irritation. These results are even justified by the study of the normal woman, and may be explained by the fact that her energy and variability are less, and that she is in reality "intellectually and physically a man arrested in development." The last expression does not appear to me a felicitous one. It would be more exact to say that woman has evolved toward her function just as man has evolved toward his, that she has been differentiated from man by evolution in virtue of the rôle she has had to play, which is that of a mother and a conservator of the species. From this fact alone, which the authors do not neglect to emphasise, but to which they do not always give full prominence, are derived the psychological