By Christine Trent
Queen Victoria, nonetheless mourning her long-dead husband Prince Albert, has chanced on solace in John Brown, an enigmatic palace servant who dabbles within the occult and retains the grieving queen entertained together with his tarot card readings. Undertaker Violet Harper is invited to wait certainly one of Mr. Brown's notorious readings, within which he signifies that Buckingham Palace will quickly be shrouded in death's darkish veil. good conversant in loss of life, Violet shrugs him off as a charlatan--until his sinister divinations start to turn out actual. . .
Violet wonders if anything foul is within the playing cards whilst the aristocratic younger acquaintances of the queen's daughter start to die below mysterious conditions. Her suspicions basically develop whilst one in every of London's "moralists," a bunch bent on repealing the legislation that forces prostitutes into hospitals, suffers an analogous destiny. The deaths in simple terms buttress the queen's enthusiasm for Mr. Brown's ominous skills, and, involved by way of the fortuneteller's effect, Violet races opposed to time to unearth the reality ahead of the killer moves back. yet as she closes in on a assassin with an unearthly intent, Violet realizes she could be digging her personal grave. . .
By turns heartwrenching and hopeful, A Virtuous dying is a gripping story of fortitude besieged via vengeance contained in the striking global of Queen Victoria's courtroom.
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Extra info for A Virtuous Death
3. The translation is taken from the fragment of the letter on a "self-portrait" in The Renaissance Philosophy of Man, eds. E. O. H. Randall, Jr. (Chicago: Univ. of Chicago Press, 1948), pp. 34-35. 4. Epistle to Posterity, trans. Morris Bishop, p. 7. 5. All quotations from On His Own Ignorance and That of Others are taken from The Renaissance Philosophy of Man, pp. 47-133. 6. Cicero's critique of Socrates is to be found in De oratore, III, xvi, 60-61. The admission by the Sophist Gorgias that rhetoric is "the kind of persuasion which produces belief, not knowledge" is found in Gorgias 454e.
This means that a description of his thought is at the same time a description of the broad intellectual horizon within which he moves. It also means that a discussion of his ideas turns into what could be called the cartography of his memories and passions. A useful point of departure for catching a glimpse of the contours of his thought and its provisional crystallization is his Epistle to Posterity where we are told that he is versed in poetry and in moral philosophy, in classical as well as sacred literature, from that of St.
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