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Titolo: Re: iS IT POSSIBLE TO MAKE MONEY ONLINE ??

unofficial member of the Legislative Council, Thomas Child Hallyer,
Esq., "one of Her Majesty's Counsel for the Colony," and Ernest John
Eitel, M.A., Ph.D., Chinese Interpreter to the Governor. We shall have
frequent cause to quote from this Commission's report, and as it is
the only Commission we shall quote, we shall henceforth speak of it
merely as "the Commission." This report says, concerning inspectors of
brothels: "These posts, although fairly lucrative, do not seem to be
coveted by men of very high class." For instance, we find in a report
dated December 11, 1873, by the captain superintendent of police, Mr.
Dean, and the acting Registrar General, Mr. Tonnochy, that they were
not prepared to recommend anyone for an appointment to a vacancy which
had just occurred, owing to the reluctance of the police inspectors to
accept "the office of Inspector of Brothels." Mr. Creagh says, that
the post is not one "which any of our inspectors would take. They look
down on the post." "They are a class very inferior to those who
would be inspectors with us. I don't believe anyone wishes it, but
constables, or perhaps sergeants, would take the post for the pay."
Mr. Dean would also "object to its being made a part of the duty of
the general police to enforce the Contagious Diseases Acts." "My
inspectors and sergeants," he says, "would so strongly object to
taking the office that I should b

of her cruel master or mistress, by the heartless
indifference of the "Protector," after having ventured to go to the
length of producing her bill of sale into slavery. We should remember
these things, when we hear of American officials going through
Chinatown and asking the girls if they wish to come away, and in case
they do not at once declare they wish it, reporting that there are no
slave girls in Chinatown. These poor creatures have been trained in a
hard school, and have no reason to believe that any foreign officials
have the least interest in helping to obtain their liberty. And if
they cannot secure protection by complaint, far better never admit
that there is reason for complaint.
Note the calm admission of the Registrar General that nothing was
being done to prevent the rearing of children in these registered
brothels, where every detail was subject to Government surveillance.
"It might be enacted," says the "Protector," that such a
brothel-keeper should be "liable to a fine!" But why, in the face of
such frank acknowledgement of the existence of slavery, were not the
Queen's pro

show, were those of perfectly innocent girls, acknowledged to be
virgins, until assaulted by these abominable medical officials and
robbed of the fresh bloom of maidenly chastity.
The official spoke of the work of the Protectorate as "Rescue work,
and that only," in so far as it dealt with women. But it must be borne
in mind that the "Protector" of women and girls was likewise the
Registrar of brothels; and that the rules and regulations under the
Women and Girls' Protection Ordinance provided, in both Singapore and
Hong Kong, for every detail in the management of brothels, even to the
granting of a permit to keep a brothel, and the description of the
"duties" of brothel-keepers. Surely this part of the Protector's
work cannot be called "Rescue work," as we are accustomed to use the
phrase.
According to the Annual Report of the Protectorate for 1893, 1,183
women and girls entered brothels with the sanction of the Protector;
and quite apart from any discussion of whether this sanction should
have been given or not, it is quite apparent that this also was not
"Rescue work."
During the same year 1,034 women and girls left the brothels of
Singapore, and it is apparent that we must look among these mainly for
rescued cases. Of this 1,034 the following account is given:
  Absconded                  63
  Died                       21
  Gone to "Private Houses"  346
  Married                    69
  To be accounted for       451
We have an explanation in the Protector's own words of what is meant
by a girl who has "absconded." "It is common now, when an owner
notices one of her girls contracting a continued intimacy with a male
visitor (and therefore to be suspected of an intention to apply to our
office for release), for the owner to sell the girl away to another
country. When this has b

To what
    other source indeed could they turn for a livelihood? Who can
    tell, moreover, what hopes or aspirations have been instilled into
    the minds of these girls? The life on which she is about to enter
    has probably not been painted to her in its true colors. Why
    should they shrink from it? As a matter of fact they never do....
    Mr. Smith, however, thinks, with regard to these women, Government
    supervision does ameliorate their condition somewhat. The women
    are periodically seen in their houses by the inspectors, and the
    cleanliness and comfort of the houses is carefully looked after.'
    With the internal cleanliness and comfort of brothels, we think
    the Government has little to do. But the amelioration of the
    inmates is a matter which certainly stands on a different footing,
    and is one in which the Government has a deep interest."
The Report goes on to state that the Commissioners do not endorse the
views of Mr. Smith as to the amelioration of the condition of
the inmates of brothels, through Governmental registration and
supervision, and states:
    "Young girls, virgins of 13 or 14 years of age, are brought from
    Canton or elsewhere and deflowered according to bargain, and, as
    a regular business, for large sums of money, which go to their
    owners.... The regular earnings 

seemed to them incapable of such sudden
variations from unmeasured presumption to a dreadful dejection of heart.
418. It is dangerous to make man see too clearly his equality with the
brutes without showing him his greatness. It is also dangerous to make his
see his greatness too clearly, apart from his vileness. It is still more
dangerous to leave him in ignorance of both. But it is very advantageous to
show him both. Man must not think that he is on a level either with the
brutes or with the angels, nor must he be ignorant of both sides of his
nature; but he must know both.
419. I will not allow man to depend upon himself, or upon another, to the
end that, being without a resting-place and without repose.
420. If he exalt himself, I humble him; if he humble himself, I exalt him;
and I always contradict him, till he understands that he is an
incomprehensible monster.
421. I blame equally those who choose to praise man, those who choose to
blame him, and those who choose to amuse themselves; and I can only approve
of those who seek with lamentation.
422. It is good to be tired and wearied by the vain search after the true
good, that we may stretch out our arms to the Redeemer.
423. Contraries. After having shown the vileness and the greatness of
man.--Let man now know his value. Let him love himself, for there is in him
a nature capable of good; but let him not for this reason love the vileness
which is i

abhorred them as impious.
906. The easiest conditions to live in according to the world are the most
difficult to live in according to God, and vice versa. Nothing is so
difficult according to the world as the religious life; nothing is easier
than to live it according to God. Nothing is easier, according to the world,
than to live in high office and great wealth; nothing is more difficult than
to live in them according to God, and without acquiring an interest in them
and a liking for them.
907. The casuists submit the decision to the corrupt reason, and the choice
of decisions to the corrupt will, in order that all that is corrupt in the
nature of man may contribute to his conduct.
908. But is it probable that probability gives assurance?
Difference between rest and security of conscience. Nothing gives certainty
but truth; nothing gives rest but the sincere search for truth.
909. The whole society itself of their casuists cannot give assurance to a
conscience in error, and that is why it is important to choose good guides.
Thus they will be doubly culpable, both in having followed ways which they
should not have followed, and in having listened to teachers to whom they
should not have listened.
910. Can it be anything but compliance with the world which makes you find
things probable? Will you make us believe that it is truth and that, if
duelling were not the fashion, you would find it probable that they might
fight, considering the matter in itself.?
911. Must we kill to prevent there being any wicked? This is to make both
parties wicked instead of one. Vince in bono malum.227 (Saint Augustine.)
912. Universal.--Ethics and language are special, but universal sciences.
913. Probability.--Each one can employ it; no one can take it away.
914. They allow lust to act, and check

if they
had not seen the miracles. Nisi fecissem... peccatum non haberent.[179]
Therefore all belief rests upon miracles.
Prophecy is not called miracle; as Saint John speaks of the first miracle in
Cana and then of what Jesus Christ says to the woman of Samaria, when He
reveals to her all her hidden life. Then He heals the centurion's son; and
Saint John calls this "the second miracle."
809. The combinations of miracles.
810. The second miracle can suppose the first, but the first cannot suppose
the second.
811. Had it not been for the miracles, there would have been no sin in not
believing in Jesus Christ.
812. "I should not be a Christian, but for the miracles," said Saint
Augustine.
813. Miracles.--How I hate those who make men doubt of miracles! Montaigne
speaks of them as he should in two places. In one, we see how careful he is;
and yet, in the other, he believes and makes sport of unbelievers.
However it may be, the Church is without proofs if they are right.
814. Montaigne against miracles.
Montaigne for miracles.
815. It is not possible to have a reasonable belief against miracles.
816. Unbelievers the most credulous. They believe the miracles of Vespasian,
in order not to believe those of Moses.
817. Title: How it happens that men believe so many liars, who say that they
have seen miracles, and do not believe any of those who say that they have
secrets to make men immortal, or restore youth to them.--Having considered
how it happens that so great credence is given to so many impostors, who say
they have remedies, often to the length of men putting their lives into
their hands, it has appeared to me that the true cause is that there are
true remedies. For it would not be possible that there should be so many
false remedies and that so much faith should be placed in them, if there
were none true. If there had never been any remedy for any in, and all ills
had been incurable, it is impos