Now there is a disease of cows know as cowpox or vaccinia (from

the Latin vacca, a cow) which is communicable to human beings
Now there is a disease of cows know as cowpox or vaccinia (from
the Latin vacca, a cow) which is communicable to human beings.
It is thought to be due to the same virus which in pigs is
called swinepox and in horses 'grease.' Jenner believed
vaccinia to be the same pathological entity as human smallpox,
modified, however, by its transmission through the cow. For a
long time this view was stoutly resisted, but it has now been
accepted as probably representing the truth. The identity of
vaccinia and 'grease' is certainly much more doubtful.


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The old Chinese fairy story hits upon a fundamental and vital truth

The old Chinese fairy story hits upon a fundamental and vital truth.
These celestials tell their children that each child is accompanied by
day and by night, every moment of his life, by an invisible fairy, who
is provided with a pencil and tablet. It is the duty of this fairy to
put down every deed of the child, both good and evil, in an indelible
record which will one day rise as a witness against him. So it is in
very truth with our brains. The wrong act may have been performed in
secret, no living being may ever know that we performed it, and a
merciful Providence may forgive it; but the inexorable monitor of our
deeds was all the time beside us writing the record, and the history of
that act is inscribed forever in the tissues of our brain. It may be
repented of bitterly in sackcloth and ashes and be discontinued, but its
effects can never be quite effaced; they will remain with us a handicap
till our dying day, and in some critical moment in a great emergency we
shall be in danger of defeat from that long past and forgotten act.


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Probably to no one has this ever appeared a sufficient account of Right

and Wrong
Probably to no one has this ever appeared a sufficient account of Right
and Wrong. It provides against one defect, the self-partiality of the
agent; but gives no account whatever of the grounds of the critic"s own
judgment, and makes no provision against his fallibility. It may be
very well on points where men"s moral sentiments are tolerably
unanimous, but it is valueless in all questions where there are
fundamental differences of view.


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Periods Rich Poor

1300-1500 24 1
1500-1550 39 4
1551-1600 42 --
1601-1650 84 5
1651-1700 73 4
1701-1725 36 3
1726-1750 53 7
1751-1775 86 8
1776-1800 52 12
1801-1825 73 11
---- ----
Total 562 57, or 9 per cent
Periods Rich Poor
1300-1500 24 1
1500-1550 39 4
1551-1600 42 --
1601-1650 84 5
1651-1700 73 4
1701-1725 36 3
1726-1750 53 7
1751-1775 86 8
1776-1800 52 12
1801-1825 73 11
---- ----
Total 562 57, or 9 per cent.


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It is capable of being proved, that there is nothing natural or

primitive in these feelings, except in so far as the case happens to
concur with the dictates of Self-interest, or Sympathy, aided by the
Emotions formerly specified
It is capable of being proved, that there is nothing natural or
primitive in these feelings, except in so far as the case happens to
concur with the dictates of Self-interest, or Sympathy, aided by the
Emotions formerly specified. Any action that is hostile to our
interest, excites a form of disapprobation, such as belongs to wounded
self-interest; and any action that puts another to pain may so affect
our natural sympathy as to be disapproved, and resented on that
ground. These natural or inborn feelings are always liable to coincide
with moral right and wrong, although they are not its criterion or
measure in the mind of each individual. But in those cases where an
unusually strong feeling of moral disapprobation is awakened, there is
apt to be a concurrence of the primitive motives of self, and of
fellow-feeling; and it is the ideal of good law, and good morality to
coincide with a certain well-proportioned adjustment of the Prudential
and the Sympathetic regards of the individual.


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With Chapter VI

With Chapter VI. accordingly he enters on the discussion of Happiness,
forming the second half of his first book. The supreme happiness of any
being is the full enjoyment of all the gratifications its nature
desires or is capable of; but, in case of their being inconsistent, the
constant gratification of the higher, intenser, and more durable
pleasures is to be preferred.


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