Today's Stichomancy for Voltaire

and the chair instantly sank back. Clarke saw him cutting away a circle, like a tonsure, from her hair, and the lamp was moved nearer. Raymond took a small glittering instrument from a little case, and Clarke turned away shudderingly. When he looked again the doctor was binding up the wound he had made.

"She will awake in five minutes." Raymond was still perfectly cool. "There is nothing more to be done; we can only wait."

The minutes passed slowly; they could hear a slow, heavy, ticking. There was an old clock in the passage. Clarke felt sick and faint; his knees shook beneath him, he could

The Great God Pan

PROTARCHUS: Quite true.

SOCRATES: And this was the source of false opinion and opining; am I not right?

PROTARCHUS: Yes.

SOCRATES: And must we not attribute to pleasure and pain a similar real but illusory character?

PROTARCHUS: How do you mean?

SOCRATES: I mean to say that a man must be admitted to have real pleasure who is pleased with anything or anyhow; and he may be pleased about things which neither have nor have ever had any real existence, and, more often than not, are never likely to exist.

approached my discovery in a more noble spirit, had I risked the experiment while under the empire of generous or pious aspirations, all must have been otherwise, and from these agonies of death and birth, I had come forth an angel instead of a fiend. The drug had no discriminating action; it was neither diabolical nor divine; it but shook the doors of the prisonhouse of my disposition; and like the captives of Philippi, that which stood within ran forth. At that time my virtue slumbered; my evil, kept awake by ambition, was alert and swift to seize the occasion; and the thing that was projected was Edward Hyde. Hence, although I had now two characters as well as two appearances, one was wholly

The Strange Case of Dr. Jekyll and Mr. Hyde

duty because it is in itself the wisest, cleanest, clearest, best thing to do. By the latter tests and reasonable arguments most or all of our institutions regulating the relations of the sexes may be justifiable. But my case is not whether they can be justified by these tests but that it is not by these tests that they are judged even to-day, by the professors of the chief religions of the world. It is the temper and not the conclusions of the religious bodies that I would criticise. These sexual questions are guarded by a holy irascibility, and the most violent efforts are made--with a sense of complete righteousness--to prohibit their discussion. That fury about sexual things is only to be explained on the hypothesis