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head of the Department thought it
useless to try to deal with the question of the freedom of such
women.... That the buying and selling was not confined to places
outside the Colony is clear from the evidence of other witnesses,
and from the notes of cases taken by the Registrar-General
himself. It will also be seen that where the persons guilty of
such offences were sometimes punished, it was generally for some
minor offence, such as not keeping a correct list of inmates, or
for an assault."

Doubtless slavery would spring into prominence in almost any land
when once it became known that in places actually licensed by
Government, such as were the houses of ill-fame at Hong Kong,
where the inspectors made almost daily visits, slaves could be
held with impunity, and that when slave girls made a complaint,
and their cases were actually brought into court, charging the
buying and selling of human beings, the officers of the law would
ignore the complaints.

CHAPTER 7.

OTHER DERELICT OFFICIALS.

The Registrar General was not the only official at Hong Kong who did
not believe in the extermination of slavery, as we shall proceed
to show, although the Governor had strong sympathy from the Chief
Justice.

On May 30th, 1879, Sir John Smale, Chief Justice of the Colony of Hong
Kong, wrote a letter for the information of the Governor, Sir John
Pope Hennessy, to the effect that he had sentenced, on the previous
day, two poor women to imprisonment with hard labor, for detaining
a boy

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things which he cannot understand; and it is not so bad for him to be
in error as to be curious to no purpose.

The manner in which Epictetus, Montaigne, and Salomon de Tultie wrote is the
most usual, the most suggestive, the most remembered, and the oftenest
quoted, because it is entirely composed of thoughts born from the common
talk of life. As when we speak of the common error which exists among men
that the moon is the cause of everything, we never fail to say that Salomon
de Tultie says that, when we do not know the truth of a thing, it is of
advantage that there should exist a common error, etc.; which is the thought
above.

19. The last thing one settles in writing a book is what one should put in
first.

20. Order.--Why should I undertake to divide my virtues into four rather
than into six? Why should I rather establish virtue in four, in two, in one?
Why into Abstine et sustine[1] rather than into "Follow Nature," or,
"Conduct your private affairs without injustice," as Plato, or anything
else? But there, you will say, everything is contained in one word. Yes, but
it is useless without explanation, and when we come to explain it, as soon
as we unfold this maxim which contains all the rest, they emerge in that
first confusion which you desired to avoid. So, when they are all included
in one, they are hidden and useless, as in a chest, and never appear save in
their natural confusion. Nature has established them all without including
one in the other.

21. Nature has made all her truths independent of one another. Our art makes
one dependent on the other. But this is not natural. Each keeps its own
place.

22. Let no one say that I have said nothing new; the arrangement of the
subject is new. When we play tennis, we both play with the same ball, but